Brief impression: “Blue Ruin”
May 13, 2014 § Leave a comment
Jeremy Saulnier’s sophomore feature as a writer-director spent much of 2013 screening at festivals where it was widely lauded for reasons unclear to me; unclear not because ‘Blue Ruin’ is a bad film, but because it does not strike me as being undeniably outstanding. It generally follows the current mould of independent American filmmaking: shallow focus, intimate framing, deliberate naturalism, humming score, flirtations with slow pacing, loose narrative flow….
In my mind, this movie’s saving grace is the general feeling it gives off, the feeling that protagonist Dwight does what he does because he truly has nothing else to do with himself and is unable to rustle up an alternative sense of purpose. This may perhaps be the very thing which keeps it from coming across as merely a vehicle for a series of suspenseful set-pieces or just a standard tale of vengeance, which is unfortunately the way in which the final standoff/shootout threatens to immortalise the picture. I appreciate that the final few shots then seem to pull the tone of the film from the edge of trigger-happy bombast back to one of sobriety and mild sentiment, as if to say “yes, there have been thrills, there has much suspense and your heart might be racing, but this is ultimately a lament.” Lamenting what: loneliness and its consequences? Gun ubiquity in the US? Humankind’s affinity for tribalism and the resultant violence? Misguided loyalty? I can’t say for sure.
Through a careful interplay between leading man Macon Blair’s “I’m somewhere on the autism spectrum” performance and the way Jeremy Saulnier chooses to observe and follow Dwight’s endeavour to avenge his ma and pa, a strange sense of motivational credibility is achieved. Dwight is wide-eyed and appears somewhat hyper-aware, but in a way that suggests constitutional behavioural quirks as opposed to plain old paranoia. Maybe he was always a bit “special”, but this specialness has been “exacerbated” by the tragedy he has suffered and the consequent sense of dislocation he likely feels. Saulnier’s directorial approach is a mix of the anthropological and the procedural, patiently watching Dwight as he perceives the world around him, reacts to these perceptions – however heightened, and thinks through the challenges thrown at him. Within minutes of the film’s opening, the significance of this loss on his overall stability as a person is made perfectly clear: here is a man who now has nothing and who is simultaneously angry about it, disoriented by it, and desperate to restore some sort of moral balance. I would tentatively argue that it is this increasing aura of confusion and misguided devotion which subtly separates Dwight’s quest for retribution from the pig-headed bravado that seems to drive most vengeful protagonists, making “Blue Ruin’s” mild mayhem into more than just genre indulgence.
Sexinema
May 9, 2014 § Leave a comment
Now that Lars von Trier’s ‘Nymphomaniac’ is out and in the open, I feel that I have finally come to some conclusion, or at the very least some articulable opinion regarding the practice of putting sex on film. Tossing my mind back to the days when this project was just a rumour in the air about the Danish prankster making a movie starring Shia Lebouf and his member, one that would tread the line between “cinema” and “pornography” more perilously than he ever had before – because ‘The Idiots’ had definitely not attempted this – I am struck by how anticlimactic the whole three-and-a-half hours feels, anticlimactic in the sense that ‘Nymphomaniac’ is perhaps a lot tamer than the hullabaloo leading up to its release suggested it might be, not that hullabaloo is ever predictive of anything. But at the very least, the film in my opinion does not commit any transgressions greater than have been done in previous von Trier efforts. Assuming, also, that the claims made by the director’s production company Zentropa are true – the ones about digitally grafting movies star faces onto porn star bodies – then one could concievably argue with some degree of conviction that ‘Nymphomaniac’ is likely not his most ‘pornographic’ film, which in itself is a problematic claim on so many levels, semantic and otherwise.
‘The Idiots’, a 1998 Dogme 95 film (Dogme 95 being a movement that forbade – amongst other things – the use of effects), featured actual sex between individuals whose heads and genitals were of the same flesh and shared the same DNA. ‘Nymphomaniac’, as far as we’ve been told, does not. Does this then make it less pornographic than von Trier’s 1998 picture? Does ‘The Idiots’ as a film have sex more on the brain than his most recent opus? Well, firstly, I’d argue that ‘The Idiots’ simply has sex in it while ‘Nymphomaniac’ is generally more sex-centric, if only sex as seen through one or two particular points of view.
Thinking about ‘Nymphomaniac’ over the last two weeks has led me to settle on the opinion that it is a film that does not explore or portray sex and sexuality in a particularly interesting or challenging way, but one which, by virtue of its sprawl and ideological indiscipline, is nonetheless a great heaving bonfire around which sex on film can be discussed. Maybe not sex as a complex facet of humanity, but sex as an element of cinematic language. I don’t want to review ‘Nymphomaniac’. I don’t want to critique the various performances and myriad accents featuted in it, the digressional script, the use of multiple aspect ratios, or whether it deserves its two-volume release. I’m not quite that interested in debating whether Lars von Trier is a misogynist or a wannabe feminist, whether he has anything to say or is just eager to be heard, whether he is intentionally or unintentionally tongue-in-cheek, or whether or not he loves or hates himself. Perhaps these are all meatier, juicier talking points, but I would like to take this opportunity to hash out some heretofore muddled thoughts and theories on filmic depictions of sex.
In my time as a young male raised in an epoch of sexual ubiquity, I have had my tiger’s share of media-assisted sexual gratification. I say assisted because some of my earliest autosexual experiences were facilitated by everything from women’s magazines tailored for conservative housewives and Avon catalogues, to kids’ shows hosted by finely-bosomed brunettes and even an admittedly sexually-charged scene from David Cronenberg’s ‘eXistenz’. To further clarify, when I say autosexual I do not simply mean masturbation, but any situation in which I was sexually aroused in the presence of myself and no one else, an arousal which I to some degree enjoyed, encouraged, prolonged or actively sought out. Does the fact that I was sexually aroused when watching the host of Kideo (a South Africa kids’ TV show) or that I pleasured myself while paging through Avon brochures imply that that show or those brochures where pornographic or that they at least contained pornographic elements? Sure, they contained sexual elements, and if they did contain sexual elements but only unintentionally so – from the perspective of their creators – then were they necessarily pornography? I can assure you that the host of that show was no more sexually suggestive than a pretty Sunday school teacher, and that those Avon materials no more suggestive than an insurance ad adorned by a gorgeous, smiling face. Now, while the latter may intentionally capitalize on sexuality to sell both insurance and mascara, to say that Avon or AAMI intend on me flopping out my wiener and stroking it is highly cynical.
Conversely, there are sex scenes of varying graphicness that I have witnessed on television or on the silver screen or on my laptop which, despite oozing tits and ass aplenty, barely stir cyclops from his slumber if at all. Some of the above scenes were in films legally registered as triple-x adult material yet for all their sexual explicitness I could have been watching lions mating on Saturday daytime cable TV. In these cases was I or was I not in the presence of pornography? Whereas I was aroused by that which was perhaps not intended to arouse, the converse occurred with that which was certainly intended to arouse to some extent or at least mildly titillate which is, let’s be frank, what most sex scenes featuring attractive actors in ‘non-pornographic’ films are in some way expected to do. There is clearly a difference between something being pornography versus being pornographic. Perhaps pornography is created with intent whereas anything can possibly be rendered pornographic, even transiently so, by way of a patron’s response to its sexual potential. I wonder.
So having established the complexity of the concept of pornography, I would like to consider why – outside of the realm of audiovisual coital aids – sex is finding, has often found, and will likely continue to find its way onto screens.
It’s saying nothing really, to state that whatever is on the mind of society will somehow find its way into that society’s artistic firmament. If this is the case – which it surely is, considering how steeped in sexuality are our oldest surviving tales and myths – then it is no surprise that sex and film has a long albeit problematic relationship. Almost as far back as the advent of the cinematic medium, blue movies and stag films have existed. Sex is and has been on the mind of human society for millennia and there is really no point in questioning why it continues to be portrayed in art. The real question is what purpose sex serves in the context of film other than simply depicting an enduring part of human life or kowtowing to society’s obsession with it? If a filmmaker states, as many do, that they wish to depict human lives in as raw and truthful a way as possible without succumbing to the usual pressures to create drama and omit the everyday, then would it not be a little prudish of them to avoid capturing humans in the act of sex, whether real or staged? In fact, why should sex not be depicted? Surely it’s not in order to preserve some ideal of sex being an intimate and private affair that only the involved parties should have any right to experience, because if this was the case, a staggering proportion of dramatic art would be immediately rendered inappropriate and exploitative for having exposed and portrayed that which occurs behind one’s closed doors and behind one’s eyes. Of course, it would be naïve to ignore the abiding influence of religion and common morality on how sex is approached in various societies. And while the society that I am most familiar with – the predominantly Anglo-Saxon West – has its roots in Judeo-Christian philosophy that traditionally considers sex to be a private and sacred (if not outright holy) act, in the secular here and now of 2014 when and where sexual explicitness and suggestiveness are commonplace in that there are increasingly commodified, it strikes me as particularly odd that the act of sex when transposed from its usual place under the duvet in a darkened bedroom onto a screen in a darkened theatre still seems to inspire discomfiture in so many people; well, at least from ratings boards and champions of moral “decency”.
It was only subsequent to the release in 2010 of Derek Cianfrance’s ‘Blue Valentine’ (a film I like but am not overly fond of) that I felt I understood something of the way sex is handled by the secular west. Now, assuming that the MPAA and other such organisations base their decisions on their gauge of the prevailing public mindset, then it can be argued that sex is not what causes such communal blushing, but the context in which sex occurs; the same goes for violence. This is nothing new. It has been clear to me for some time that violence is considered most disturbing when its psychological implications are brought to the fore. This is what allowed for the popularization – no – normalization of the action movie bloodbath in which hordes can be slaughtered yet nary a gasp or groan can be heard coming from a theatre audience. Kids half-watch such things in the presence of their parents at home, and the clanging of swords and barrage of gunfire are no more alarming to any of them than would be mild interference on the car radio. Similarly, people sit and consume their dinners while watching the news which is often a string of decontextualized violence recited plainly, as should perhaps be the case with all news, the “plainly” part that is. The horror may register intellectually, but there is little if any emotional impact. I know people (who shall remain unnamed) for whom violence is a strong no-no, apart from when it appears on the news in which case it is simply information despite the fact that some parties were actually affected, traumatised, maimed, killed. Violence is palatable, entertaining even, when the significance of the act is bleached out. Countless shootings and stabbings and beatings seen in countless films have barely scratched my psyche, yet one single act of brief violence in a film like ‘Cache’ still affects me, because it should, if only by way of my imagining what would possibly lead an individual to inflict such a thing on themselves and on the onlooker who stands looking on; because this is what the film itself asks.
On that note, back to ‘Blue Valentine’, a film that was threatened with – and may have in fact received (if I remember correctly) – an NC-17 rating (one step below X-rated) largely on the grounds of a scene in which a balding character played by Ryan Gosling fellates a character played by Michelle Williams. There was a mild cyclone of controversy about the MPAA’s reaction to this scene and much was written about it which I did not read, which means that some or much of what I say may echo things previously written and said.
When I heard of the MPAA’s decision I could not remember seeing more than Gosling’s oblong bobbing head shielded by William’s left thigh and seeing the response on the great actress’ face in a performance which consisted of more than the usual mechanical oohs and ahs that seem to score most sex scenes. Hers was a portrayal of vulnerability, desire, relief, uncertainty, frustration, conflict…things usually sieved from mainstream depictions of sexual intercourse. Just as the man who slashed his throat midway through ‘Cache’ did so – I believe – as an expression of something he felt he could not express with words, so too was the sex scene in ‘Blue Valentine’ in which a man tries to rekindle the fire with his wife in a kitschy hotel room and in doing so simultaneously expresses his desire to dominate as well as his utter dependence on her. In these two movies, violence and sex were not just acts for the purpose of narrative propulsion or embellishment; they are acts of communication, whether or not they were successful or even warranted. Moreover, the scene in ‘Blue Valentine’ has no comic or cartoonish undertones to it, just plain sexual honesty; no quick montage of a million and one sex positions, and more importantly perhaps, the deglamourisation of two recognizable and lusted-after faces such that what is on screen is not the Sex Olympics of the Gods but the simple psychosexual yearnings of average humans. Needless to say, it is exactly this type of honesty that disturbs people. Perhaps sex (and violence), when treated with seriousness, has an uncanny ability to access deep recesses of unexplored emotion and subconscious rumination in viewers that many – by conditioning or by choice – refuse to confront until they are expressed through acts that are either pleasurable or confounding or regrettable or all three and more. Violence is, of course, always regrettable…says the pacifist in me.
*
The sex scenes in ‘Nymphomaniac’ are not so much sex scenes as they are brief flashes of Joe and her lovers in various sexual positions. On this front, the film is disappointingly akin to many of its contemporaries in its approach to sex. Does Lars von Trier have any idea why it might be interesting to depict Joe in the act of sex? One could argue that for Joe, sex isn’t much more than a series of sexual positions with countless partners in which case the director is vindicated in the approach he has chosen. But considering he opted to pepper the film with random and frankly timid shots of penetration and genital intimacy, perhaps he should have utilised this explicitness for unprecedented artistic effect. I don’t think it would be at all presumptuous of me to suggest that the way in which a person interacts not only with their own body but with the bodies of others can provide as much information about their state of mind as a well scripted monologue or exchange; as much if not more. This alone would be a sufficiently strong justification for the inclusion of graphic penetrative sex in a film.
Anyone who believes that fellatio is simply the act of licking or sucking another person’s genitals like it is a bland ice cream or lollipop, and anyone who believes that there is no more nuance to the act than simple mechanical licking and sucking, is frankly kidding themselves. Just as the word “yes” can be uttered in various ways to express various things, so perhaps can an act of oral pleasuring. The most disappointing aspect of a film like Carlos Reygadas’ ‘Battle in Heaven’ is that the sex acts seem to be so aware of their “scandalousness” that they are content with simply being graphic, failing to be little more than plain depictions of sexual intercourse. Admittedly, there are clear attempts in ‘Battle in Heaven’ to utilise sex as an expression of inter- and intra- class/ethnic relations, and the fellatio scenes that bookend the film are perhaps the clearest of all. But even then, the act is so mechanical as to be comparable to the tentative first steps of someone who has only just learnt to do something new and somewhat terrifying. The blowjob that Hugh Jackman’s character receives in ‘Swordfish’ or the one that Captain David Aceveda is forced to give in FX’s great show ‘The Shield’ are almost more accomplished expressions of something in a way that the equivalent acts in Reygadas’ film are somehow not, and I say this as an admirer of Reygadas and his oeuvre. It seems that, as graphic penetrative sex is slowly finding its way into “non-pornographic” somewhat mainstream cinema, there is a self-consciousness that prevents the expression of anything more than giddy exhibitionism and rebellion. Perhaps, with time, once graphic sex becomes less of a taboo, actors, writers and directors will become less concerned with the fact that they’re pushing boundaries and more attuned to the psycho-emotional power and density of sexual activity. Until this becomes more prevalent, artists who use the suggestive power of sex rather than the explicit power of it will dominate in the way that the oft cited scene from Bergman’s ‘Persona’ has dominated this particular conversation since it was first seen in 1966.
By far the most effective moment of graphic sexuality in ‘Nymphomaniac’, the shot of a rising erection is more an expository device than anything, expository in the sense that the penis’s becoming erect tells us exactly what the man in question’s sexual predilection happens to be, which in turn has minor narrative implications. So, I suppose graphic sex can be used to advance plot, though in this circumstance plot would be a strong word. However, with regards to Joe’s dependence on sex, I must say that almost none of the sex scenes in which she features illustrate what exactly sex provides her. I could barely tell you whether Joe actually enjoys sex, or whether there is an element of emotional dependency or self-absorption. The only scenes in which an individual sex act is observed without von Trier’s camera quickly looking away with a blush are the S&M scenes. Joe’s self-loathing and desire for punishment are made a bit clearer, but self-loathing is almost the “go-to” emotional hang-up for sex addicts in fiction. Besides, graphic depictions of sadomasochism are not particularly subversive in 2013/2014 in which case von Trier once again comes across as mildly toothless. At the risk of sounding perverted, ‘Nymphomaniac’ does very little to make a case for the artistic validity of graphic sex in “non-pornographic” film by simply not going far enough. Believe it or not, ‘Blue is the Warmest Colour’s much hyped sex scenes, while not involving much penetrative action, can be said to at least provide a viewer the slightest insight into Adele’s deep desire for self-actualisation and emotional freedom. In ‘Stranger at the Lake,’ another fine film, writer-director Alain Guiraudie utilises sex more fearlessly and with more psychological heft than does von Trier in ‘Nymphomaniac’, partly by investing his sex scenes with as much time and patience as he does the scenes of dialogue. In that film, sex and speech have similar thematic and narrative weight.
If sex is a mode of communication – non-literary, intuitive communication – then cinema needs to develop a sexual language that can express more than just desire. When two sexy young things manically rip their clothes off and boink each other in your run-of-the-mill television show or movie, one thing that is generally understood, without fail, is that these two individuals want one another on some level; nothing wrong with this. But imagine all other forms of language – verbal and otherwise – were portrayed on screen with equal unsophistication. Imagine actors could only either smile or frown, or were only permitted to speak the words “yes” or “no” and nothing else; hyperbolic as this illustration might be, this is – to an extent – the level of sophistication with which sexuality seems to be used as an expressive modality in film: desire, desire, desire, desire, desire. Maybe domination once in a while. Okay, sure, but what else?
No doubt, if art reserves the right to depict certain aspects of the human experience, on what moral grounds can it be prevented from depicting all aspects of the human experience? Sure, some of these result in more unease when portrayed in art than do others, but perhaps this is because modes of communication like sex and violence are more honest than the average human’s use of verbal discourse, discomfortingly so; honest in that they are deeply visceral and relatively more resistant to social conditioning than our use of words, maybe because we were fucking and fighting long before we developed a form of meaningful oral language and, in the wake of our new-found rhetorical skills, relegated those two to the closet where they can continue to wield immense influence from where they lie in the darkness of our collective id. Wherever words seem to fail, a penis or a pistol is never too far off for better or for worse, so why turn our eyes away or throw coy little glances? As much as it would be nice if violence ceased being a language of its own, if we are to explore ourselves as a species at the current time, we cannot ignore its power and its prevalence, its true terrible power. The same goes for sex.
To see as Marty sees AKA does style mean a darn thing?
April 27, 2014 § Leave a comment
I don’t care what you have to say and how well you intend on saying it: if I don’t speak your language – literally can’t understand you because you speak German or Japanese while I’m just a monolingual Anglophone philistine – then all your rhetorical magic will be lost on me. When it comes to film, style is as key to meaningful communication as is having a common tongue in the sphere of verbal or literary discourse. Sure, filmic style is nowhere near as intellectually regimented and complex as verbal language, but an inability to adopt the style of a film would render the viewing of it as fraught with incomprehension and frustration as would be a reading of ‘The Canterbury Tales’ by a kid like myself, raised in the nineties and unlearned in the ways of Middle English.
In fact, literary style plays the exact same part in the process of communication that filmic style does. Anyone who reads enough – particularly fiction – can appreciate the phenomenon wherein one style of writing is devoured more swiftly and with much more ease than another. Moreover, it’s not as though one style of writing is easier to digest, unless of course the prose is bland, devoid of personality and for all intents and purposes style-less: case in point, every James Patterson or Sue Grafton novel that clogs endless aisles in endless book stores. Some readers fly through the densely mannered pages of many a Victorian author’s novels while finding themselves stuck in the terse, clipped quagmires penned by post-Beats generation American writers. The inverse is also true, particularly for this writer. I suspect this has very much to do with a certain compatibility – nay, congruence – that exists between a reader’s pattern of thinking and a writer’s pattern of — writing, almost as though both parties think a similar thought language, or share a similar mental dialect. And it’s not simply about the speed with which the pages turn, but the depth with which words on those pages register in the mind of the reader. I find that, in order to be a more receptive reader of literary works written in a style that may not reflect my own innate mental rhythms, it is necessary for me to adopt the rhythms of the writer. Sure, I can resist, but not only will it takes an unduly long period of time to finish a book, but I can almost guarantee that once the book is finally laid to rest back on the bookshelf, I will find that my reading experience was not only a drag but that I hardly remember what was read and/or that very little of it seemed to resonate or even register with me. The solution in my experience is to quickly appreciate the fact that style, especially in the instance of a good writer (of fiction, in particular), is very much the key to understanding the mindset and world-view of the individual whose words I am reading. Whether it be the brooding intensity of Dostoevsky, the blunt simplicity of Hemingway or the obsessive circularity of Foster-Wallace, style is almost definitely a reflection of the author’s mind state and thus the portal through which the experience of another human being can be absorbed and contemplated.
As many will attest, it takes a gifted and insightful artist to find a way to express their own personal experience in an aesthetically compelling and unique way, unique to them. It is then only fair that as a patron, the reader/spectator endeavour to indulge this artistic achievement as best they can in order to better receive that which the artist is attempting to channel, for what is the purpose of art – other than aesthetic pleasure/entertainment – if not to translate one’s ideas and philosophies and experience and stories to another human being?
It makes sense. Those books whose main purpose for existence is to impart ideas and/or knowledge (textbooks being the most obvious example) tend to possess less obvious style than those for whom expression of personal experience is a prime concern. Note, I haven’t said that there is any written work completely devoid of style, but just as many people hide their eccentricities and quirks so as to conform to social norms for reasons of being included and for general peace of mind (a legitimate life choice though lacking something in courage), many writers, in failing to create a style unique to themselves while attractive to others, opt for a plainer perhaps more populist approach and in so doing often gain a wider audience.
All that I have said about literary style likely applies to film style, the only difference being that film as a medium does not provide the intellectual blueprint/roadmap for accessing the creator’s mental space that the written word does. If literature accesses the psychological and emotional spheres via the intellectual act of reading and comprehending words, it can be said that those very words function as the roadmap which guides a reader towards the psyche of a writer. If music, for most people, accesses the emotional by first tapping into the sensual, then film is much closer to music than it is to literature. It functions through the sensual experience of image and sound embroidered together by time and expressed as motion, visual and sonic motion. It’s no wonder many cinephiles, critics and film purists champion silent cinema as the purest form of motion picture, as the visual equivalent of music. I guess the point I’m trying to make is that film style is a little different from literary style, and that this difference may be the key to understanding how filmic style is perceived by the cinematic spectatorship and how film style will either help or hinder film’s tenacity as a socially powerful art form.
Martin Scorsese, during an interview whose details I’m still racking my brain to recall, stated that the style of his films – the visual dynamism, the medleys of 20th century pop and rock that are his films’ soundtracks, the violence, the heavily Catholic moral burden, the operatic scope of the storytelling – is a direct reflection of his own personal experience of the world around him, a reflection of the way that he literally perceives things. While this has been evident to me intuitively, hearing him speak these words lit a major 1000 watt light bulb in my mind. The man had found a way to channel his psyche through the medium of cinema, one that was not only artistically and aesthetically exciting and unique, but one which in many ways advanced the medium itself both in terms of form and content. Since his advent as a filmmaker of influence, Scorsese’s style has pervaded world cinema so thoroughly that his current films suffer from the phenomenon of a groundbreaking artist being influenced by the work of artists who were heavily (perhaps derivatively so) influenced by his own art. Scorsese, being an avid film viewer of not only classic but contemporary cinema, professes to being intrigued by modern movements in cinema, for example modern Hong Kong and Asian cinema, a lot of which has deeply appropriated elements of his earliest films into its own aesthetic. One cannot overlook the irony of ‘The Departed’ being a remake of ‘Infernal Affairs’, a Hong Kong film that bears indelible hints of elements from Scorsese’s trademark crime and gangster flicks. In fact, it’s hard to argue that Hong Kong action cinema has not – for decades – carried a significant portion of Scorsese’s style in its genes.
So why is it that Scorsese’s recent films do not quite pop (for me at least) in the way that his – in my opinion – landmark films do? And why do films that ape the exciting and seductive style that Scorsese developed ultimately lack the power of the master’s best? I suspect there are several reasons for this.
Martin Scorsese is – in his early seventies now – a bone fide cinematic legend, having proven himself against all odds, a darling of the film world and a pioneer and proponent of film preservation. One could argue that there has very likely been a slight mellowing of the melancholic personality responsible for those furious films of the seventies and eighties or at least a personal peace-making or Zen-reaching of sorts. Sure, some of his more recent pictures retain his trademark muscularity, but none feel as scorching as ‘Raging Bull’ or authentically vinegary as ‘The King of Comedy’ or even ‘After Hours.’ The Scorsese torn between cinema and Catholicism, forced to carve a niche for himself in order to survive the hard-scrabble, mob-ridden streets of New York’s Little Italy, the asthmatic neurotic who was said to swing between mania and depression while filming, who was nearly undone by a cocaine addiction and a painfully contained violence that needed to be expressed vicariously…that Scorsese is most likely a little different to the one who lives and breathes today, as would be the case with most people. He said it himself. ‘Taxi Driver’ was created by a trio of Travis Bickles with enough insight not to remain that way. Scorsese’s first three decades as a studio filmmaker appear to have been a cinematic intervention, psychoanalysis, confession and exorcism all in one, and I daresay argue that this process in some way allowed not just himself, but the American psyche to work through some deep issues and emerge a little less troubled or at least a little more at peace with themselves. Scorsese is no longer Travis Bickle, no longer Jake LaMotta, no longer Charlie; at least not as close an approximation of those characters as he might have been when he first felt compelled to artistically air them out. Even compare and contrast his earliest interviews with his most recent to gain a slight appreciation of how the moody artist with the brooding eyebrows has become the laugh-a-minute professorial figure with the grandfatherly eyebrows and endearingly earnest aura. This is not to say that Scorsese’s troubled psyche has died and gone to heaven and that he is free of all psychic scars and wounds, but there has been some sort of a change. Of course, this is not to suggest that young Scorsese was an utter fuck-up and a freak and a screwhead.
If Scorsese’s initial style was a product of his world-view at the time, his psychological state, his pain, does it then not compute that a fundamental evolution in Scorsese the person would render the current iteration of Martin Scorsese unable to recreate ‘Mean Streets’ or ‘Taxi Driver’ in 2014, if not only on a surface level? I think it does compute. Sadly, and somewhat funnily, this does not conversely mean that a personal transition will translate into a successfully stylistic transition. Simply because angry Scorsese could make great films of great fury does not mean that less angry Scorsese will make similarly great films of much less fury. Unfortunately, my feeling is that the recent films of Scorsese that bear closest similarity to his explosive masterworks (Gangs of New York, The Aviator, The Departed) and those that seem to be channelling Scorsese’s fondness for classical Technicolour expressionism a la Michael Powell (Shutter Island and Hugo) suggest that Scorsese has not quite found a style that expresses the current artist that he is quite as prodigiously as he did during his “heyday”, if one believes he had such a period. But how do I know that he is not successfully expressing the current iteration of his inner perceptive life? I don’t for a fact know, but I feel less earnestness, less vulnerability in his recent work. It’s like the difference between sitting in front of an authentic wood-fire in a fireplace and sitting before a similar wood-fire that’s positioned behind a pane of glass. The heat is less, the sheer power if oddly muted; the experience is simply not the same. And what about those filmmakers who channel a little to a lot of Scorsese in their films, either unwittingly, by way of misguided reverence and homage, or simply due to artistic laziness? Well, I think it would be unnecessarily repetitive to state why it is that an individual who is not the short, asthmatic neurotic son of first Generation Italian-Americans growing up in post-War New York and equally seduced by the opera of the Catholic Church and the rock-and-roll of the rough streets would most likely be unable to produce a film like ‘Mean Streets’, or more specifically, would simply not be able to produce ‘Mean Streets’, period.
Filmmakers that more closely fit that profile would have enough trouble creating that piece of cinema let alone a seventh generation Anglo-Australian that was raised atheist in the gentrified suburbs of Sydney’s inner west, in a society that is very conscious about building the self-esteem and self-confidence of its youth, often at the expense of self-criticism and unforgiving insight into one’s own flaws (not to say that this is ultimately negative.) There is simply no way the above individual could truly imbue a gangster film with the same psychological and emotional elements of guilt, sexual turmoil and coiled rage that young Scorsese does, unless this theoretical individual was exposed to experiences outside of those common to their peers from their native social milieu of 21st century urban Australia. It’s no surprise then that so many films made by filmmakers raised on Scorsese come across as mere exercises in style; because, while these artists might adopt this style because it resonated with them and seemed of a piece with their own perceptive rhythms, the truth is that – despite how honest they believe their artistic driving force to be – unless they see as Scorsese saw the world, feel emotion as Scorsese felt it (at that time in his life) and think as Scorsese thought, their well-meaning intentions will translate as hollow and devoid of substance. This common accusation of style-over-substance is made all the more common and all the more likely because of how darn exciting and seductively propulsive many of Scorsese’s films are; the general perception is simply that this style of filmmaking is adopted simply because it is “cool” and will therefore grab spectators.
On the opposite spectrum are those films that litter the festival circuit: slow, pensive, almost confrontationally static films that hold the same shots for minutes on end. Filmmakers who pursue this approach to cinema are labelled “pretentious” and a lot of the recipients of this accusation are probably not too far from it. To be frank, and possibly presumptuous, it seems highly unlikely that such films would be an honest expression of the psyche of many young filmmakers raised in an increasingly fleet-minded society…unless one actively seeks to avoid participating in a culture so thoroughly inundated with ‘data’ that the only way public attention can be arrested is by finding ever more nifty and devious ways to impart ideas, opinions and information with maximum brevity and maximum memorability. If media is a reflection of society which is a reflection of media which is a reflection of society which is a reflection of so on and so forth, it has become – to me – impossible to tell whether it is the media of the people that demand smaller and smaller quanta more and more frequently. It is probably a bit of both, the point being that the idea of an individual with a natural tendency to quietly sit and absorb the world around there seems less and less probable.
Imagine you have two still cameras. One camera has a shutter speed of 1/6000 while the other has a shutter speed of 1/8. Both cameras are mounted on a speeding platform and exposed for one minute. Compare, now, the quality of images acquired by the high-shutter-speed camera versus that of the single image acquired by the time-lapsed camera. One is a series of precisely captured images of possibly varying clarity and focus while the other is one unholy blur of light that looks like one big stare into the sun. How does one perceive – with nuance – the stillness of life with a racing mind; the subtleties of time in a world where one second is almost too large a unit of it?
There was a day when this time-lapsed approach to filmmaking seemed to resonate with both filmmakers and audiences, or rather, a larger proportion of filmmakers and the film-going public. Proponents of this style of meditative cinema that was as interested with the passage of time within an image as it was the passage of images through time found a sizeable audience during a period when the news was updated daily not minutely, when letters took days not seconds to arrive in the recipient’s mailbox, when fast cutting in films and colloquial terseness in novels were somewhat avant garde. And when directors like Tarkovsky or Antonioni were interviewed, either in writing or on audio or film, there is a clear sense that they were genuinely captivated by that which most might have found boring or irrelevant, perhaps for intellectual reasons, but probably because that was simply how they saw the world. One current filmmaker whose slow, gentle style seems congruent with his personality – as evidence through the few but moderately lengthy interviews that circulate on the internet – is Nuri Bilge Ceylan, himself an ardent fan of both Antonioni and Tarkovsky, the only other filmmaker he equally treasures being Yasujiro Ozu (surprise!) Ceylan is softly spoken and unhurried in his manner, clearly a man whose contemplative nature is authentic and which is reflected to great artistic effect in his films. Just as Scorsese saw life as a fast-moving sensual assault, Antonioni it seems (like his pseudo-protege Ceylan) was drawn to the passivity that resulted from the same emotional turmoil that drove Scorsese’s characters to recklessness and violence. Beginning in the sixties particularly, Antonioni’s films explored the inertia that plagued a certain section of affluent western society, an inertia borne of a desire for modernism and a concurrent entrapment by traditionalism. Antonioni’s people of privilege, pleasure and time enough to contemplate the metaphysics of their own existences found that their modern ideals of sexual freedom were stifled by the strong scent of Catholicism that seeped in from a still pervasively religious middle class, and from within themselves. Accordingly these characters found that they were arrested emotionally, tortured sexually and in existential crisis. Inertia is a major symbol in absurdist and existential art and if Antonioni was to capture this type of purgatorial state of being, it was necessary for him to slow things down. Why move the camera or race between numerous shots when the only thing moving is time, and not very quickly? As fate would have it – or some cosmic force – Antonioni the man and the artist were uncannily suited to capture this state of mind, this psyche, whether or not Antonioni himself was in the throes of similar existential distress or not.
Sure, this phenomenon of one mode of thought being so limited by a preceding mode of thought such that the thinker is stuck in a state of motionless still persists. The difference now seems to be that the inability to move has morphed into an inability to sit still. This existential crisis faced by a modern mankind desperate to detach itself from the placenta of tradition came to express itself in a restlessness that characterised the late sixties and has only contrived into the present day. While there might be spiritual, there is physical and mental hyperactivity. It’s curious to witness the fidgety transience of thought common to mainly western youth, always bored, ever in need of stimulation, rarely still and when so, apparently deeply uneasy with it. It may seem counter-intuitive for me to say this, but perhaps prolonged static cameras are as effective today in expressing spiritual stagnation as they were in the sixties, the only difference being that nowadays a static shot of an unmoving individual may highlight the internal psychic tension and unease that propels members of today’s westernised society to seek motion and action and stimulation as a means of escaping the sensation that eats away at their souls.
So where in all this does the spectator find themselves? Well, it should be clear and it should be simple enough. Just as it would only benefit a reader to acclimatise themselves to the rhythms of the prose that they are reading, it would similarly benefit film viewers to appreciate the fact that, for some filmmakers – particularly those whose approach may appear a little left field and esoteric – style is often a direct entry point into the state of mind that would allow for optimal communication of the ideas contained within the film, provided that the style is an honest expression of the filmmaker’s perception of the world. I think what separates a good critic from a casual filmgoer (and a bad critic) is an ability to adopt – briefly – the styles of myriad films, paired with the ability to intuit the honesty with which the various styles represents the filmmakers’ respective perspectives and thus how valid an artwork the films ultimately are.
Style is not just about aesthetics, I’ve come to realise. It is a key, key aspect of both artistic creation and artistic patronage. Style is that which a new resident of a city with a strong personality must first appreciate and then drink in in order to fully experience what that culture is really truly about, as opposed to the abridged version with which most 10-day tourists must make do. What is that saying turned cliché? “When in Rome, do as the Romans.” Note it doesn’t say become a Roman.
‘Melancholia’ or: how I try to give a shit in spite of my nihilism
April 25, 2014 § 3 Comments
How frustrating it was to read and listen to the largely unvaried readings of Lars von Trier’s 2011 film ‘Melancholia’. It was either a symbolic expression of the filmmaker’s own experiences with clinical depression or simply another somewhat bonkers melodrama with otherworldly undertones from the Danish enfant terrible. This is not to say that either of those approaches is invalid, certainly not, but the majority of the discussion didn’t seem to deviate much further than depression or general arthouse mayhem. Maybe the conversation was usurped by the hoopla surrounding von Trier’s admittedly clumsy statements about Hitler and Nazism which too fell victim to surface level responses i.e. condemnation and knee-jerk shock rather than being utilised as an entry point to a potentially insightful discussion about the extents to which one can empathise with those who are apparently undeserving of it. But that is an essay for another day.
So. ‘Melancholia’.
A bride in a peri-matrimonial depressive relapse stays with her sister, her sister’s wealthy rationalist husband and their young son after a disastrous wedding reception whose failure is largely to blame on her – the bride’s – poor mental state. Justine, the depressive in question, is deep in it and her sister Claire is trying her very best to be supportive while her husband John’s polite impatience is clear from the get-go. Midway through the film it is made known that a planet once thought to be bypassing earth is in fact on an unstoppable collision course for it. This rapidly approaching doom lays waste to the mental and emotional states of at least two of the film’s four lead characters, Claire and John. The effect of this news on young Leo is somewhat muted if memory serves me well, which – in my mind – seemed in keeping with someone his age.
Now, people have stated that the planet ‘Melancholia’ is a metaphor for the destructive effects of depression on the lives of people struggling with the condition and those within their social orbit. It’s a cute but obvious reading, which is not to say that it isn’t an actual and valid subtext within the film. Another school of thought is that the film explores the psychology of depression and the idea that individuals riding the black steed may be susceptible to extreme pessimism to the point of anticipating a doom that they cannot quite explain or qualify. Apparently, this particular concept was the seed from which the narrative grew in von Trier’s head. So, as per the above, Justine’s utter pessimism – nay – nihilism, epitomised by such acts as her having sex (in dove-white gown and on a golf course green) with a waiter on the night of her wedding reception, ensured that in the face of imminent demise she was by far the most resigned (having always expected the worst) and thus much calmer than most. She could of course simply be depressed, too depressed to care or register much of a response, as opposed to her having “rationalised” and come to terms with her own death and the destruction of all that she has ever known long before said death and destruction actually come to pass. It should be noted that Justine’s brother-in-law John, the rationalist, commits suicide towards the end of the film while his wife Claire takes on the nature of someone in a profound depressive rut, a reverse of the sisters’ roles in the latter half of the picture.
Now, it’s not too much of a stretch to posit that John and Claire represent, respectively, those who place their confidence in the rational and the tangible (knowledge, wealth) and those who place theirs in the sentimental (relationships, love, devotion.) If we choose to accept this idea then the eventual unravelling of these two characters in the face of planet Melancholia suggests that that which many or most people consider meaningful and valuable in this mortal life cannot ultimately withstand the pure spitefulness (query indifference?) of a futile end, whether that end is due to a ravaging cancer or being vapourised by so mindless an event as a planetary collision.
So does that make ‘Melancholia’ a nihilist’s declaration? An “I told you so” fantasy in which all those human with their fickle values and ideals are forced to face the fury of a meaningless, godless universe? That may very well be the take-away, if one chooses to forget the very final moments of the film during which Justine transcends her own severe state of detachment in order to provide a brief moment of solace for her hysterical sister and shell-shocked nephew. As Melancholia’s effect on earth approaches the cataclysmic and everything seems to melt away around them, Justine leads Claire and Leo out into a field. She sits them down and tearfully takes their hands in hers as if suggesting that they spend their last moments cherishing and appreciating that which means most to them, rather than mourning its impending loss. For someone who has spent the previous two hours totally indifferent to everything and all things, this act strikes me as one requiring great strength and selflessness. Sure, the very last seconds could be read in many ways. They could be bracing themselves for unimaginable physical torment. They could be comforting each other and reassuring their loved ones that they are loved for whatever that’s worth. But my impression while viewing the film was that the final seconds were spent in silent, terrified appreciation for the simple fact that they are currently still living and in the presence of those that they love. The key point is that Justine instigates this approach. She slaps some perspective into Claire when all signs seem to suggest that she should be sitting back, laughing cynically to herself while thinking “I told you. Didn’t I tell you?”
So what exactly is my point? What do I think ‘Melancholia’ is about? I’m not at all suggesting that Lars von Trier made the film in order to explore that which I am about to discuss, but these are ideas which the film kick-started my brain into entertaining. The depression analogies, while valid and very likely applicable, were not interesting enough for a film that struck me as having a great deal more on its mind than might appear at face value. Let me continue by asking this: what if you found out that – for a fact – the universe was utterly meaningless and that, while order still coexisted alongside chaos, nothing was of any more significance than that which you personal bestowed on it? What if life was – for a fact – only sacred because humans considered it to be, when necessary? What if the only entity who bore witness to your deeds were people in whose memories you would live on long after they and their memories had…ceased to exist; in whose non-existent memories your refusal or inability to choose right from wrong and love over hate would forever persist? What if you were a nihilist and couldn’t see why anything should matter in and to a universe that seemed indifferent?
It seems that nihilists can express their nihilism in several ways. There are those who wish to take advantage of the fact that this earthly life is like Vegas: what goes on here stays here. There is no external judgement and whatever forms of it one may be subjected to in this life is but a terrier’s bark in the scope of things. The logical approach then is to enjoy life, to exhaust all the sensory pleasures it has to offer. You could chose to take the hedonistic route wherein your quest for pleasure theoretically need not impact anybody but yourself though, seeing as nobody exists in a social vacuum, this would be mildly impossible. One could also take the satanic approach and consider carnal humanity as the true natural state of being with its elements of what might be termed ‘selfishness’, ‘aggression’ and a healthy dose of hedonism, that is to say, unbridled, unsanctified human nature with all its ‘flaws’ (if Satanists would even call them flaws.) One could also consider themselves at the service of cosmic chaos and actively partake in it: where values and ideas are unnecessarily applied, such individuals function as a reminder that nothing is sacred, nothing is hallowed, nothing deserves to be upheld and nothing deserves to be repressed, everything is the same and equally insignificant if the indifference of eternity has anything to say about it. Here we have the true punks of each age, existing until they cease to exist, defiling that which is considered holy; butchering sacred cows and holding aloft the offal. In many ways this approach may be adopted by those in existential despair, acting out against a universe that doesn’t have enough cognizance to give a shit.
But I think there is another philosophy that sits somewhere within the nihilistic spectrum but somewhere on the fringes of it. It is nihilism in that nothing objectively matters, but it isn’t in that ultimate futility need not lead to total disregard for those things which seem to matter to most people. Just as Justine, in those final moments, chooses to indulge those human needs that she has over time allow to deaden within her, so the individual who I’ll call…let’s say…a neo-Sisyphean chooses to live a life based on values and ideals despite their inherent (and ultimately depressing) belief that none of it may mean a thing to anyone or anything one hundred billion years down the track, or even now at this very moment. This, I think, is a tough stance, but a somewhat admirable one. This is what ‘Melancholia’ compelled me to consider.
Intimate knowledge of fake people
April 25, 2014 § Leave a comment
However overwrought the climactic sexcapade, however embarrassingly trite the scene in which Brandon howls – on his knees – into the rain, the key to the abiding value of Shame (2011) lies in its potential to be a cultural bonfire around which viewers and beholders can gather and discuss and speculate; in other words, its relative reticence regarding character backstory and psycho-summarising. It just happens that this very quality is the focus of a great deal of the criticisms levelled at director Steve McQueen’s sophomore feature, even coming – at one point – from this very mouth.
A common complaint is that Brandon, embodied to a tee by Michael Fassbender, remains a cypher even at the film’s “unsatisfying” completion; that too many questions go unanswered, questions like ‘why is Brandon addicted to getting his rocks off? What past traumas have driven him to such an existence? To what (or where) does Brandon’s sister Sissy refer when she says “we just come from a bad place”? What happened to them and why? Goddamn it, who is Brandon?
Unfortunately, Brandon doesn’t exist. While he may be a composite of New York sex addicts whom co-writers Abi Morgan and McQueen interviewed, he is at day’s end a fiction, invented by the aforementioned pair and embodied by a fine performer for purposes of expression and/or inquiry. Nor does it help that Brandon is a man running from himself, craving some escape from whatever backstory there is.
What indeed is the moral value of layering a fictional entity with painstaking detail when thousands upon millions of flesh and blood will be no more than a statistic to you and me? Of what consequence is it – and of what consequence should it be – that Brandon was this or that, or that this happened to him, or that? Why does it matter, and to whom?
It could be argued that Brandon’s opacity as a character is an intentional attempt by his creators to deflect attention from whatever specific events may have led him to a life of sex dependency in preference of enticing, in the viewer, a desire to ponder the universality of Brandon’s affliction, his plight.
Suppose Morgan and McQueen opted to pepper the narrative with elucidatory biographical nuggets: intimations of childhood abuse or something equally unspeakable? Money could be bet and won on the assertion that, at the end of myriad screenings, hushed murmurs of sympathy would go out to Brandon, a response in itself only natural and right. Sadly, the conversation often does fail to advance past a consensus regarding the unquestionable ramifications of any number of social evils, a regrettably impotent outcome for a film with a clear desire to kick-start a broader sophisticated discourse in spite of its more didactic trappings and ham-fisted narrative turns. It’s a pity then, considering the efforts taken to keep things open-ended, that this open-endedness is bemoaned and deemed a marker of subpar writing.
Subpar or not, poverty does not equal austerity. Clumsy expression of an idea is one thing; refusal to dole out distracting backstory is another. For an art form largely beholden to precepts of story and character, a degree of respect – if not admiration – ought to be afforded those artists who choose to favour culturally relevant ideas and the ensuing dialogue over the fabricated intricacies of fabricated people, however charismatic or sympathetic they may be.
So as to appease those hitherto incensed by this apparent assassination of character and story, this is no such assassination. There are scores of masterworks like Raging Bull and Ikiru whose creators are wholly and justly invested in rootling to the very core of their protagonists, whether real in Jake LaMotta’s case or invented in the case of Kenji Watanabe. But even these artistic attempts at intimately understanding one human being’s life and times can be poorly served by an obsessive focus on gossipy minutiae which can ultimately overshadow that which truly informs a person’s psychology and behaviour. To reiterate, knowing that Jake LaMotta’s father exploited the crap out of him on a regular basis may shed light on a life of violence in and out of the ring, but does it really get to the essence of why Jake was as punishing to himself as he was to his opponents, and why he was fated to repeat his own mistakes ad infinitum?
But if, at the end of the day, one takes ultimate joy in knowing the census details of individuals, let them practise this urge on their friends, their neighbours, their workmates, random acquaintances they run into on the street and in lifts, not on fake people, and especially not on those created as embodiments of ideas and themes and primed as catalysts for a greater conversation, if not as a primary means to entertain.
Vengeance of the duelling swords
April 23, 2014 § Leave a comment
There is a scene in Lars von Trier’s newest work, a scene that to my dismay is much maligned; one which I find myself increasingly compelled to defend, and not even for the satisfaction of some contrarian streak. It’s the kind of scene I expected would set on edge those burdened with white guilt and those fuelled by reflexive non-white indignation, souring every mouth in the theatre and lingering long afterwards like a recent and pungent fart, but not one I expected would be read so superficially, perhaps for fear of appearing to entertain/humour von Trier’s most impish provocation tendencies.
In this scene from ‘Nymphomaniac’, Joe, the film’s titular sex-fiend as embodied by von Trier muse Charlotte Gainsbourg, recounts an encounter that was borne of her desire to fuck a man with whom verbal communication was not possible. From her window way up in an apartment block in an indeterminate European – possibly British – locale, she spots a group of black men who frequent a certain street corner and who turn out to be African migrants with whose language she is not at all familiar. One particularly burly member of this group appeals to her and, in a conveniently elliptical turn, Joe acquires the services of a man who can translate her very plain sexual request into this fellow’s mother tongue. The man predictably accepts and instructs her via a scribbled note to meet in a hotel room for which Joe, a sexual risk-taker for decades, is totally game. What follows is an odd, farcical couple of minutes which initially threatened to test my knee reflex but which, on further thought, I feel is a wonderful reversal of that which people accuse the scene of endorsing or at the very least perpetuating. As Joe sits on the bed and waits with a nervousness that struck me as being out of sorts for her, the burly African, whose name I do not remember catching if indeed it was mentioned, walks in with a friend in tail, another African whom Joe equally does not understand and did not at all expect. They, the two men, then proceed to…assess Joe…stripping her clothes off and subjecting her lean and small-featured alabaster body to their foreign gazes. They themselves strip nude and, lo and behold, it turns out that they obey the ethnographic laws of penile endowment. Joe is frankly skewered by double entry and shows no discernible signs of pleasure if my memory serves well. At some point during the very unsexy proceedings, the two men both withdraw and get into a bit of a non-translated tiff about who knows what exactly, though it can be deduced that it has something to do with position and who gets the best piece of ass and for how long. In a move that strikes me as very apt but which I suspect strikes many as being very degrading and fetishist, von Trier’s frame centres Joe on the bed, naked, confused and looking utterly vulnerable while in the foreground two occasionally pulsating big black penises confront each other like duelling swords, the heads and torsos of the men to whom they are attached being somewhere off screen.
It’s understandable why the sight of two black males ‘exploiting’ one white female may come across as racially inflammatory, reviving or sustaining the somewhat pervasive idea that one is a perpetual threat to the other, and yes to some extent a degree of exploitation may in fact be taking place with Joe as the victim. Yet in this scene, Joe, being the individual who initially singled out another to satisfy her possibly fetishist if not exoticist fantasies, finds herself confronted with not just one but two versions of that which she may have fantasised about. The big black phallus she possibly swooned over in her daydreams is now made doubly manifest and it is actually threatening, and the men from whom the dicks sprout speak a language she doesn’t understand, and they will, these men – as far as she can tell – skewer her again. While the scene may say nothing to erase or rehabilitate commonly held racial misrepresentations, to say that it does not – at the very least – poke fun at or satirise sexual tourism and jungle fever is to be unfairly critical. At its worst this scene admittedly bears the stench of clumsily executed farce (which may in fact signify a clumsily executed depiction of miscommunication and ‘otherness’), but at its best it is grandly subversive, so much so that it seems to have been drowned out by gallons of aforementioned white guilt and reflexive non-white indignation.
I guess the trouble is further concentrated when Joe, too unsettled by being the subject of marketplace bickering, grabs her gear and slinks out of the hotel room to leave a frame dominated by two occasionally throbbing big black penises. One could argue that this simply represents von Trier’s gleeful indulgence in his own personal racial biases, sure. But it could also be said that this shot simply forces viewers to confront the very stereotypes that are – and I can personally attest to this – surprisingly and bafflingly still quite pervasive. As for the conversation that follows in which Joe implies that calling a black man a ‘negro’ is to simply call a spade a spade, it does not strike me as particularly offensive, one being that art has the right to portray all manner of individuals, racist or not; the second being that the use of the term ‘negro’, while laden with historical baggage that I personally do not understand, ought not negate the commentarial power of the preceding scene. One thing I have learnt about von Trier is that he and his films are often a rambling potluck of ideas and that the tastelessness or unpleasantness of one need not, no, should not detract from the utter succulence of another.
