Welcome to the moral unknown: a video essay
September 30, 2015 § Leave a comment
“I am not a moralist, and my film is neither a denunciation nor a sermon.” So said Italian filmmaker Michelangelo Antonioni at the Cannes press conference for his seminal 1960 work L’avventura.
In this statement, which also contains his famous ”Eros is sick” remark, Antonioni expresses a clear exasperation with what he deems to be a schism between western society’s relative intellectual progressiveness and its archaic moral hang-ups (presumably the abiding influence of Catholicism in the case of post-war Italy). In Antonioni’s eyes, this fundamental and unhealthy inconsistency in the societal fabric insidiously finds a mode of expression in the realm of sexuality, in the broader context of emotional expression of course.
Considering the explosive blossoming of frank sexuality in western media during the late fifties and early sixties which, fifty years on, has yet to hit a nadir, it’s not surprising that Antonioni sensed something other than a society letting loose after an eternity of repression; that there was (and is) something slightly pathological about the near obsessive omnipresence of sexuality, representing – perhaps – an itching desire for connection, validation, escape, and who knows what else.
Yet, it’s this very wariness that threatens to paint Antonioni, his views and – by extension – his films post-L’avventura, in a decidedly conservative light. Impassioned and eloquent as his words are (so much so that I marvel at the very idea of him uttering them unrehearsed and off the cuff), there is something simplistic and needlessly binary about Antonioni’s comparison of ‘scientific man’ and ‘moral man.’ Moreover, his assertion that he is not a moralist is almost at odds with the supreme self-awareness of his cinematic approach.
So is L’avventura at heart a conservative, moralist work? Watching the film, Antonioni’s somewhat aloof visual and narrative style is anything but polemical or brow-beating, though there is a simmering undercurrent of despair and disaffectedness which renders much of the hanky panky devoid of joy or pleasure. This ends up being, in itself, an unfavourable comment on the sexuality of the characters. Perhaps it is a moralist film in amoral clothing.
On a more gossipy note, Antonioni and the film’s lead actress, Monica Vitti, were in a relationship out of wedlock; lovers. And while this might not mean much, it does suggest that at least two of the film’s key creators weren’t necessarily stalwarts of traditional Catholic/Christian values.
Having previously written about this film, which has become – over the years – less of a personal favourite while remaining a game-changing revelation, I find myself returning once more to L’avventura‘s final scene, in which Claudia’s apparent gesture of forgiveness and comfort towards Sandro the lecher could be perceived otherwise, specifically, as acknowledgement of the fact that he has finally become self aware. Following on from the idea that the film is about several characters happening upon a painful realisation at various stages in the narrative, and using Antonini’s Cannes statement as a guide, this is a brief examination of L’avventura as a film preoccupied with morality if not overtly moralist in itself.
The horror…: “Torso” aka “I corpi presentano tracce di violenza carnale” or “Bodies bear traces of carnal violence”
April 14, 2015 § Leave a comment
If there exists a club wherein sexually frustrated straight men curl up in the corners of rooms and angrily decry all those ‘bitches’ who won’t put out, “Torso” would be the initiation film shown to each new recruit. This is not to say that the male makers of this 1973 giallo film, director Sergio Martino being chief amongst them, would themselves be members of this club, but that woefully misguided male-centric sexual frustration is nonetheless the fuel on which this movie and its central killer run; that and the leering gaze which would go hand-in-hand with the rage of the entitled male who can’t get laid nearly as easily as he believes he should. Now, it would be a gross oversight to think that this sense of frustration makes “Torso” unique. The great majority of slasher films post-“Psycho” are similarly sexually-charged and many of the best and worst entries in the subgenre involve a man emptying his vast reserves of wrath on the female gender, whether consciously or not, only, in “Torso” the killer explicitly verbalises this sense of frustration and the kind of illogical misogyny that goes with it; the kind that finds a guy calling a girl a slut because she’s not interested in sleeping with him. This pre-climactic moment of reiterating one’s motivation – as though to fend off the creeping sense that zero logic therein resides – is deeply ridiculous from a simple narrative perspective and deeply cheap from a psychological standpoint, but it at the same time highlights the senselessness of his crimes by showing the disparity that exists between the nature of the childhood ‘trauma’ that haunts him into becoming a murderer and the nature of the butchering by which he is presumably attempting to restore some sort of cosmic gender justice. The fact that his campaign of terror is terminated by the reckless valour of another leering male – albeit a non-malicious leerer – crowns the picture with a very paternalistic cherry. This being said, the film seems to demonise the very sexualising, womanising gaze that it itself assumes by portraying most of its male characters as horny and lewd and with sex on the brain. The camera almost seems to say, ‘mmm, yeah, look at that sexy ass, see how it moves…I’m sure you creeps out there would love to tear those shorts right off.’ How hypocritical. Within the first ten minutes, several men, by way of their apparent desire to absolutely devour the women around them, are posited as potential suspects. The only men who don’t come across as a little dirty in the mind are the police and the professor whose lecture opens the film proper.
It’s Perugia in the early seventies; summer is in swing and the university is buzzing with students, which means that sex and drugs abound. Someone has begun killing people, mainly students, and the focus of the violence seems to be on the female victims, on their breasts and their eyes both of which tend to be mutilated. Initially it seems that the film will follow an Argento-esque procedural/investigative narrative mode, but “Torso” is far more lurid than that, quickly losing interest in law enforcement and instead becoming enamoured of a group of sexed-up young students and their adventures while dropping in on the gloved killer whenever a kill is around the corner, always forewarned by a slow (and genuinely creepy) keyboard motif. The opening two and a half minutes waste no time whatsoever in positioning the film firmly within the realm of tits and ass exploitation, only a little classier that its grungy American counterparts. To be honest, these luridly staged images of threesomes that may or may not be depictions of a porno shoot or a decadent sex party or both – while recalled in the film’s final sequence – have no real narrative place. Yes, some of the eventual victims are seen in this opening credits sequence, but the where the killer actually fits into all this is fairly unclear. Admittedly, this is not the kind of film that is interested in having its plausibility challenged or proved. One can simply assume – after the fact – that it takes place from the killer’s point of view and let it rest there. In any case this brand of giddy expressionistic abandon confirms, at the very least, that this film “Torso” will provide the visual swagger, the directorial peacocking by which Italian giallos and their direct predecessors stand apart from other forms of slasher flick.
Eli Roth, director of “Hostel” and other mid-2000s horror pictures and a name partner in what could be called the ‘Tarantino-Rodriguez-Roth grindhouse geek-out club’, considers “Torso” to be a masterpiece, not that his word means particularly much, though it means enough that someone should heed his recommendation, see the film and write about it. In favour of Roth’s ‘masterpiece’ assertion, towards the end of the film, is a fifteen/twenty minute stretch of near-peerless filmmaking that is bound to excite any filmgoer who appreciates assuredly visual storytelling. The sequence in which Jane, disabled by a sprained ankle, wakes from her sleep to find herself locked in a large country villa and surrounded by three dead friends is probably worthy of praise similar to the kind heaped upon the opening ten minutes of “There Will Be Blood” or the celebrated heist in “Rififi.” Admittedly, these two examples are far more powerful than anything Martino manages to achieve in “Torso”, but within the film itself, the sequence is a standout block of cinema, partly because of its technical execution but also because this type of movie often seems more invested in providing scares and blood splatter than it is in sustaining tension. On this note, the film’s first murder already hints at the fact that suspense is as important to this director as payoff. The patience, the timing and the way in which Martino’s framing in this sequence seems to withhold and conceal visual information, Suzy Kendall’s refreshing, breath-holding portrayal of the rare character in a horror film who actually has intelligent instincts, and the relative absence of the relatively bombastic score, all these add up to produce what is arguably the scariest sequence in a film that doesn’t ever feel quite as sordid or gruesome let alone as frightening as either title would suggest.
Brief impression: “Modern Romance”
October 16, 2014 § 1 Comment
Albert Brooks’ 1981 directorial effort might appear to be, on first viewing, about a man called Robert who can’t seem to make up his damn mind about a woman called Mary: about whether he wants to keep seeing her or whether he thinks they are just too damn incompatible to keep seeing each other. But on further analysis, that is to say ten to fifteen minutes spent thinking about the movie two to three days after having seen it for the first time, it becomes clear that Robert, embodied by writer-director Brooks, is in two minds from the very get-go, and that each one is pretty well made up, the only problem being that they are in stark opposition. In fact, the very foundation for much of the comedy in this film is Robert’s rapid oscillations between these two minds, or rather, the multiple minds he seems to be in with regards to most things in life. So fleetingly does he flit from one to the other, they might as well be simultaneous, which is precisely the crux of his state of crisis. Within single statements, single sentences, Robert repeatedly, dizzyingly contradicts and undercuts himself with an almost confessional naturalism on the part of Brooks, and the character portrait that results is one not of an individual who can’t make a decision per se, but one who can’t choose which decision to stick with, because if there’s one thing that Robert can do it’s to have an opinion or a take or multiple takes on something. It may very well be that having two contradictory minds shields him from having to pick a side and own up to any one decision, which is to say that Robert is highly insecure. This is precisely what makes him such a captivating on-screen presence, his contradictory nature that is, not necessarily his insecurity. In addition to Brooks’ expressively non-expressive face – and a pleasant one at that – the character of Robert doesn’t come across as hand-wringing and ineffectual but rather as very actively rash and self-absorbed. Unfortunately, when it comes to choosing someone to love, it may be somewhat possible to simultaneously want and not want a person, but it’s probably a little harder to have them and not have them. At some point a choice is required.
What truly makes “Modern Romance” uniquely captivating, though, is that Mary – while not as obviously neurotic and excruciatingly needy as Robert – is deeply complicit in their yo-yoing pendulum of a love affair, perhaps because she is helplessly drawn to him, or perhaps because she is just as helplessly confused and in two minds as he is. Which leads directly to a key question, the question being: is ‘Modern Romance’ mostly a film about a man and his peculiar assortment of insecurities, is it about a couple and their inherent attraction to each other despite how terrible they might very well be for one another, or – as the title would suggest – is it a film about sex, love and commitment in (at the time) contemporary USA, the key word being ‘contemporary’? The truth is that Brooks’ picture is a bit of all three, but maybe in varying doses at different points along its runtime. On the strength of Robert’s pungency and nervy charisma as the film’s key protagonist and the fact that a viewer simply cannot escape his mindscape due to the fact that the film seems to continually adopt or at least imply his point-of-view and state of mind, ‘Modern Romance’ is something of a character study, though not a particularly incisive one. If the aim of a character study is to analyse and understand the inner workings of a character, the film is not emphatically successful as one if at all. Yet the insistence on Robert’s repetitive, one-note mode of thought and his apparent lack of insight is a clear move to exploit his neuroticism for comedic effect, which implies that the objective is not necessarily to understand why he is the way he is, but how the way he is influences the choices he make, in particular those pertaining to romance. Then there is the idea of the film being a kind of peek into the romantic life of a heterosexual couple in 1980s LA. Whether or not one considers Mary and Robert as being representative of an average mid to upper-middle class white couple on an archetypal level, or as being a couple representative only of themselves and as real as any that one would meet at a party or people-watch in a park, ‘Modern Romance’ is probably digested most easily as a love story with acerbic undertones: boy dumps girl, boy fears he has made a terrible mistake, boy bulldozes his way back into girl’s life. In this mode, it is a terrific piece of entertainment with a unique enough bent to ensure that audiences inundated with one lacklustre romantic tale after another will find themselves a little shook up.
Then there is the third approach one can take with this film, which is to view it as part of a wider movement in post-50s cinema which couldn’t help but obsess over the existential crisis facing ‘modernised’ mankind, at least in the West. As was the case with European films of the late fifties and sixties that examined the psychic pain individuals are burdened with when a society adopts new mores and values without necessarily retiring older, perhaps even contradictory modes of living and thinking, a handful of pictures from the New Hollywood era similarly dealt with the relative failure of the counterculture as not just a movement but as a wider cultural sea change; not simply its inability to completely debunk and replace traditional values that it considered oppressive and non-progressive, but the way in which even those who whole-heartedly embraced “free love” and the like were unable to successfully put these values into practice without drowning in angst and jealousy. This of course makes ‘Modern Romance’ sound a great deal headier that it actually is when the truth is that it is more in keeping with the works of Paul Mazursky al-a ‘ Bob & Carol & Ted & Alice,’ which is not to suggest that either film is exactly fluff.
What happens when a society decides to offer a greater degree of choice to the individual, a society which has up to that point dictated the ways in which men and women are to ordinarily relate with one another, how love and sex are to operate, and how permanent ‘permanent’ is? Where a man was once expected to find a decent woman to call his wife – and vice versa, get married, procreate and stick with her till he or she died, modernity arrived along with the slogan that ‘God is dead’ and the assertion that each individual is a sovereign, sentient entity with the right to choose and the responsibility for their own fate. For many, this is a liberating idea which it very well should be, on paper at least, but for just as many – perhaps the very same many – this new approach brings with it a burden that sees many of these many retreating, ironically, to the comfort of prescribed thoughts and lifestyles (not to say that the counterculture itself wasn’t highly prescribed, though the drugs certainly weren’t.) Why exactly Robert Cole is so insecure – as mentioned already – doesn’t appear to be the central concern of ‘Modern Romance,’ but rather, how being granted – by modern Western society – the relative freedom to choose what shape and form his love life will take causes him more pain than it does pleasure. For someone as insecure as Robert, and for that matter Mary, there is perhaps nothing as confusing and terrifying as feeling the need to commit (whether as a result of traditional inculcation, fear of loneliness or personal belief) whilst being offered the choice of being utterly non-committal in favour of ‘free love’ (which one might opt for due to indiscipline, fear of commitment, sex addiction or personal belief.) Maybe in an earlier time or in a different culture more suspicious or less tolerant of transitory romantic practices, Robert would simply be forced to marry Mary, stay married and become quietly resentful. Does ‘Modern Romance’ seem to be suggesting that some modern folk just aren’t modern enough to pursue sex and romance without guilt and/or the feeling that love isn’t real until drawn up and signed, but not traditional enough to make it last in a traditional sense? Whatever it’s suggesting, it obviously finds it funny; painfully funny.
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.
Brief impression: “Force Majeure”
November 14, 2014 § Leave a comment
It’s just a ‘simple’, straightforward rear tracking shot of a seemingly archetypal upper-middle class Western European family – mother, father, daughter, son – skiing steadily down an iridescent, perfectly manicured white slope at the Les Arcs ski resort in the Alps, but it’s a moment of magic, visual, technical, thematic…all of it. One by one, the four Swedish holidayers cruise into frame in gentle swoops and dips until they, as a group, have established themselves as the focus of interest, which can’t be that hard in so bland – though prettily so – an environment. As if floating on the arm of a Steadicam attached to an operator firmly strapped to a snowmobile with the most exquisite suspension system, the camera then calmly follows them for what seems like several minutes of tracking perfection: not a jiggle, not a blur. At first there may be the slight anticipation of something dramatic happening to disrupt this very sedate picture, but it becomes clear that this won’t be the case and the eyes are suddenly drawn to the way in which the skiers weave in and out of each other’s paths, at times threatening to drift apart but always remaining comfortably in reach. There’s something hypnotic, something reassuringly monotonous about the whole thing, and one can only assume that this sense is shared by the people on screen. But at the same time there is something oppressive about the way Ebba, Tomas, Vera and Harry seem to orbit each other, or maybe disrupt each other’s trajectories, as though their adherence to a certain cultural concept of what a functional family unit looks and feels like ultimately limits each member’s individual potential. They’re like electrons circling some unseen nucleus, moving according to their own intrinsic energies but unable to escape altogether, the result being an internally discordant but externally cohesive whole. In fact, only a few minutes of film time prior to this scene, the classic foursome is being coached by a resort photographer on how to appear happily familial and natural about it. Needless to say, the results are awkward, which only works to inform the dynamic that will be suggested in the tracking shot to come.
In a wonderfully astute interview of writer-director Ruben Ӧstlund by Film Comment magazine’s Violet Lucca, the Swedish filmmaker makes mention of the mid-twentieth-century concept of the ‘nuclear family’ and how it may have been – may still be – a sad evolutionary step in Western humankind’s move towards a more individualised (narcissistic?) approach to living, and with this particular shot it’s as though director of cinematography Fredrik Wenzel has enabled Ӧstlund to craft a pretty direct visual pun with regards to the ‘nuclear family’, one which smartly and succinctly forestalls what may very well be the core concern of “Force Majeure.” But it’s the film’s showstopper scene – the one which sets the dramatic ball rolling and the one everybody simply can’t not talk about – that highlights the fact that this movie is interested in exploring the inherently unstable human tendency to try to find a harmonious sweetspot where the primal and the aspirational can meet, or at least collide under controlled conditions.
Ebba, Tomas and their two prepubescent children are on a five-day skiing trip which – Ebba explains to a fellow holidaying Swede that she meets on day one – is a rare opportunity for busy breadwinner Tomas to focus his full attention on the family for whom he apparently works his ass off to win bread. The interesting thing about this particular ski resort is that ‘controlled’ avalanches are a regular part of maintaining the generous snow cover that makes for a comfortable, gentrified skiing experience – as well as doubling as some sort of sideshow spectacle. So while lunching outside, one of these ‘controlled’ avalanches occurs and the diners and onlookers all turn to watch or raise whatever video-capable device they own, Tomas included. Something then occurs which anyone who has seen Julia Loktev’s marvellous “The Loneliest Planet” might be able to guess. The beauty of this scene – apart from its purposefully spare composition and thrillingly detached execution, proof that restless filmmaking is not the only way to preserve and present the visceral power of a moment – is that it is a near literal face-off between two examples of mankind’s desire to somehow exercise a degree of dominion over forces of nature that often prove to be more difficult to subjugate or manage than expected: instincts of self-preservation, maternal drive, the basic physics of a tumbling mass of snow, and fear, amongst others. It’s the perfect point from which to launch into what is a fairly on-point examination of a particular type of western lifestyle (heteronormative but gender-progressive, monogamous, nuclear) and how the social structure supporting this mode of living is almost a kind of containment chamber which keeps certain elemental but undesirable human tendencies in check, albeit tenuously. In a way, “Force Majeure” has a certain kinship with a novel-film duo like Lionel Shriver/Lynne Ramsay’s “We Need To Talk About Kevin” which dares to skewer, or at the very least question, the generally held expectation that all mothers embrace motherhood without there being any room for feelings of resentment, self-loss and frustration. Likewise, “Force Majeure” takes to task the expectations placed upon certain roles within a tightknit social structure and, in doing so, insidiously disassembles the illusions upon which a very pervasive mode of western living seems to be founded. Are Tomas’s actions during the avalanche unnatural or are they just undesirable within the social construct of which he has chosen to be a part? When Ebba is chatting up an acquaintance in the hotel restaurant only to learn of this acquaintance’s open marriage and consequently killer sex life, does her indignation stem from a sincere belief that marriage should be strictly monogamous, or is she desperate to defend the conventional marital approach that she has (presumably) adhered to in spite of her actual attraction to and desire for the alternative that this lady has offered up? It’s interesting to note that the tension between Tomas and Ebba only truly escalates as a result of his denial of his actions/lack thereof. Does this imply that somewhere, deep down within her, Ebba believes that her husband is simply a ‘normal selfish white alpha male’, and that she is okay with this? Or does Tomas’s shocking behaviour simply concur with her already held impression of him lacking dedication to his family? Perhaps this shattering of Tomas’s image enables Ebba to momentarily acknowledge (in her own mind) that she may in fact be tired of him sexually/emotionally, and that she craves some kind of respite even if in the shape of a Brady Corbet toy boy, which she will of course never permit herself to enjoy. Either way, it’s only after Tomas’s sadly humorous catharsis on the hotel room floor that he and Ebba decide to resuscitate the marital image that they came so close to losing. As is the case in “Gone Girl” in which Mr and Mrs Dunne – after Amy Dunne’s Machiavellian viciousness is made evident to Nick and Nick Dunne concedes his douchebaggery to Amy – conspire to continue their toxic marriage in the interest of who knows what (image? Security?!), in “Force Majeure” it’s only after Ebba bears witness to the true wretched confusion residing within her husband’s soul that she can presumably forgive him and allows him to reprise his role as Protector and Provider, the role he has to-date so poorly played, if only for the sake of their children and their enormous superegos.
With his 2011 film “Play” and this 2014 follow-up, Ruben Ӧstlund seems to be working his way towards a place amongst a select group of filmmakers who in one way or another utilise cinema as some sort of hypothetical social laboratory or model, constructing situations with specific stresses and specific parameters and then tossing in a bunch of human characters in order to observe how they behave. Accordingly, the director takes a steadily observational approach that favours longer takes, fewer cuts, spare camera moves and dialogue that oscillates between the incisive and the evasive. One filmmaker that immediately comes to mind when one thinks of cinematic social experiments is Luis Bunuel (“The Exterminating Angel”, “The Discreet Charm of the Bourgeoisie ”) with Mike Leigh, Michael Haneke, Yorgos Lanthimos and maybe even Lars von Trier being more contemporary examples. This assertion, as much as it is a way of praising Ӧstlund’s directorial chops and his socially relevant approach to cinema, also brings with it the burden of disapproving audiences who are wont to decry any film that they consider cruel to its characters, mean-spirited or unsettlingly distanced. The image of a misanthropic creative intelligence needlessly and gleefully ‘torturing’ fictional humans, which has often been attached to both Haneke and von Trier (though certainly not Leigh), may not haunt Ӧstlund just yet, at least not on the basis of his filmography to date. While “Force Majeure” is all too aware of the painful hilarity of its proceedings (as evidenced – for example – by the belly-tickling use of Antonio Vivaldi’s “Summer”, a piece which would be instantly recognisable to fans of HBO’s Larry David vehicle “Curb Your Enthusiasm”) and while it indulges in this very comedy for both its entertainment value as well as for its social commentary potential, it never does so inconsequentially and certainly not haphazardly. It’s all very…controlled. But if, for whatever reason, Ruben Ӧstlund’s directorial career does not take flight and soar in the way that a work as consummate as “Force Majeure” would suggest, he should consider finding work at an alpine ski resort like Les Arcs, sending snow a-tumbling down mountainsides with perfectly-timed explosions in order to terrify, thrill, and occasionally tip a nice, well-off, heteronormative family into a necessary state of crisis, the crisis that they simply need to have.
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