Month / September 2009

by Jonathan M

The September Issue (2009) – The Lair of the Clockwork God

Due to a lack of money, a lack of time, a lack of people to impress and a lack of a body that someone would want to make clothes for, I have little interest in what is fashionable.  I dress in pretty much the same way I did when I was 14 and I think I still have some of the same socks.  As a result, you might expect me to have little interest in R. J. Cutler’s documentary about the construction of the September 2007 issue of Vogue magazine.  Well, you might very well expect that, but you would be utterly wrong.  It is precisely because I have no interest in what is fashionable that I find the world of fashion so profoundly compelling. Films about the fashion industry are explorations of another culture completely different to my own.  A culture with a good deal of impact upon the world that we all inhabit.  Because of its power and the strangeness of its people and institutions, the fashion industry is a fascinating subject for a film.  Regardless of whether it is explored through mockery (as with Robert Altman’s 1994 Pret-a-Porter), hagiography (as with Rodolphe Marconi’s 1997 Lagerfeld Confidential) or thinly veiled contempt (as with David Frankel’s 2006 The Devil Wears Prada).

R.J. Cutler’s The September Issue approaches the subject with a mixture of awe and mockery but, despite some initial setbacks, the film provides some genuine insight into how it is that the world of fashion functions and why it is that it has so much power over our society.

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by Jonathan M

L’Enfance Nue (1968) – Truth beneath Theory

Back in the early 00s, I was studying the philosophy of science.  Studying philosophy is very similar to being one of the generals, comfy in a French chateau miles away from the front and seeing the world purely in terms of previous wars fought by previous generations.  I was taught the history of philosophy in terms of rationalism vs. empiricism rather than within a proper historical context (I did not truly understand the point of Leibniz’s philosophy until I read Neal Stephenson’s Baroque Cycle).  Sometimes we would hear news of young South American Logicians doing wonderful things with multi-variant logical systems and the smarter kids had sensed a shift in academia’s prevailing winds and hitched their philosophical wagon to actual scientific research rather than debates held by angry young graduate students who were now port-soaked emeritus professors.  However, one battle I was all too eager to fight was the one between science and continental philosophy, part of the wider academic clash of empires known as the Science Wars.  In all the books, all the arguments and all the pages of incommensurable bickering that went on, I still remember someone pointing out that, for all the political anger of critical theorists, no member of the working class had ever actually benefited from a piece of critical theory.  This is something of a cheap shot as the suggestion is that, as academic debate is an irredeemably bourgeois activity, leftist critical theorists are all hypocrites of the highest order.  One might well quibble with this rather haughty and dismissive comment but it does seem to be close to the opinions held by Maurice Pialat.

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by Jonathan M

Nada (1974) – The Political is in fact The Personal

It was never going to be easy for Claude Chabrol to move on from his most productive period.  Between the late 1960s and the early 1970s, Chabrol produced a series of films that would not only secure his reputation to the present day, but also leave an indelible mark upon what comes to mind when one thinks of French cinema.  Les Biches (1968), La Femme Infidele (1969), Que La Bete Meure (1969), Le Boucher (1970), Juste Avant La Nuit (1971) and Les Noces Rouges (1973) were shot almost on top of each other with a similar cast of actors who almost came to resemble a repertory company performing only the works of Claude Chabrol.  A company of actors who knew exactly what was expected of them in a series of films that positively simmered with anger and resentment at the provincial bourgeoisie who ran the country and defended the status quo while angry young men such as Chabrol climbed the barricades in the hope of creating a better world.

However, watching the films of this period, it strikes me that Chabrol and revolutionary politics were never going to be a perfect fit.  Chabrol’s vision of the world is deeply morally complex.  When he looks out the window he sees shades of grey rather than the stark black and white demanded by revolutionaries willing to use force to change the world.  In fact, while films such as La Femme Infidele, Que La Bete Meure and Les Noces Rouges did a brilliant job of critiquing the middle classes by suggesting a world of sex, passion, drink and self-destruction beneath the mannered politeness and brass-buttons, these criticisms also humanised them.  There is something almost comical and easy to empathise with about the husband in La Femme Infidele who kills his wife’s lover but never mentions it to her or the man in Que La Bete Meure who tracks down his son’s killer only to discover that the man’s entire family are hoping that someone will kill him for them.  These are not the kinds of people you simply put up against a wall… these are weak, pitiful and ultimately on some level sympathetic creatures.  They are victims of the system just like everyone else.  Given the general timbre of Chabrol’s work during the late 60s and early 70s, Chabrol’s political history and the political climate of the French cinema scene at the time (Cahiers du Cinema was run by a Maoist collective during the mid-70s) it was clear that something had to give and the result was Nada, a satirical comedy-thriller based upon a noir novel by the influential French writer Jean-Patrick Manchette, that sees Chabrol turning his ire from the bourgeoisie to the functionaries of the state and the radical Leftists who would overthrow them.

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by Jonathan M

My Big Gay Heart of Darkness – Irreversible (2002) and Cruising (1980)

In 1975 the Nigerian author and critic Chinua Achebe gave a lecture that sent shock-waves through the literary community.  In this lecture, he suggested that the depiction of Africans in Joseph Conrad’s Heart of Darkness (1899) was more than sufficient to label not only the text but also its author as racist.  While Achebe would later soften his position by suggesting that his interpretation was only one of many and that his reading in no way invalidated all of the laudatory readings cooked up by admirers of the work, the damage was done.  Over thirty years later the spectre of racism still hangs over Heart of Darkness, provoking the feeling that however glorious the novella might be, it may well be a reflection of a by-gone age with values not quite the same as ours but which we are willing to put up with for the sake of what is good in the work.  In fact, introductions to contemporary editions of the work bend over backwards to stress Conrad’s anti-colonialist credentials.

However, Achebe’s “An Image of Africa : Racism in Conrad’s ‘Heart of Darkness’” actually addresses this issue by discussing Conrad’s layered approach to narration.  Conrad gives the story not one but two narrators; Marlow who recounts his curious experiences in the Congo and a shadowy figure who is telling us about Marlow telling the story.  By insulating himself so carefully, Conrad seems to be insulating himself against the language and the opinions of the story.  It is not Conrad who speaks of ‘buck niggers’ but Marlowe and his chronicler.  However, Achebe’s critique stretches much deeper than merely cataloguing all the uses of racist language and stereotypical depictions of Black people.  In fact, his piece is at its most powerful when it is talking in the abstract about the technique that Conrad uses to project fears onto an entire population.  This is a technique that is still in use today and it is just as problematic as can be seen in films such as William Friedkin’s Cruising (1980) and Gaspar Noe’s Irreversible (2002).

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by Jonathan M

Edward II (1991) – The Irony of Queenship

Jarman the icon.  Jarman the experimentalist.  Jarman the punk.  Jarman the queer.  Derek Jarman’s adaptation of Christopher Marlowe’s Edward II was made three years prior to his death from an AIDS-related illness.  It is not only his most politically outspoken film, it is also the film that brings together the various strands of his career : It is a radical interpretation of an Elizabethan play, It is shot with all of the stylised pomp and careful staging of a 1980s music video and it speaks directly to the gay community’s history of oppression at the hands of self-righteous British establishment.

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by Jonathan M

BG19 – Fear of a Transhuman Future : Zombies and Resident Evil

Futurismic have my nineteenth Blasphemous Geometries column.

It deals partly with the Resident Evil games but mostly with the evolution of the zombie genre.  Originally, I was planning a much more expansive piece that also took in the games Dead Space and Prototype – as they also have a rather reactionary attitude towards the shifting conceptions of identity found in transhumanism  – but I decided instead to focus my analysis a bit more.

by Jonathan M

Kairo (2001) – Hedgehogs meet the Internet

There is something faintly Proustian about sitting down at a keyboard in order to write about Japanese Horror.  As though biting into a madeleine, I am suddenly transported back to the horrible ICA seating I put up with in order to see Hideo Nakata’s Ring (1998).  I am swamped by memories of girlfriends past, trips to out of the way cinemas, sequels rented on VHS tape and vindictive reviews of terrible American remakes.  It all seems like so long ago and yet it was only the early 00s.  Tempus Fugit.  Sic Transit Gloria Mundi…

Though historically accurate, mentioning Ringu seems somehow inappropriate as,  despite having been a product of the J-Horror bubble (it even earned itself a terrible 2005 American remake), Kiyoshi Kurosawa’s Kairo is no mere genre copy-cat.  Clearly influenced by Tarkovsky’s Solaris (1972) and Stalker (1979), the film uses genre formulae as a spring-board for exploring philosophical ideas with an almost poetical elegance and softness of touch.  Kairo is, in every way, a remarkable film.

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by Jonathan M

The Language of Dissent

One thing that old Ludwig Wittgenstein got profoundly right was the suggestion that the meaning of language is fixed by use.  What this means is that words have no intrinsic meaning.  They are not defined by the characteristics of the objects to which they refer, they do not even need to correspond to actual objects in the world in order to have meaning, nor do they need to have clearly fixed boundaries in order for them to be useful.  Instead, words acquire their meaning through the social context in which they are used.  As Wittgenstein put it “If a lion could talk, we could not understand him”.  We could not understand him because we have only the faintest idea of what the inner and social life of a lion is like.

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by Jonathan M

Juste Avant La Nuit (1971) – Yearning for Submission

When Hamlet says “For there is nothing either good or bad, but thinking makes it so” he is not pre-empting the modern shift towards moral relativism.  Instead he is reflecting on the capacity for human thought to render moral judgement almost completely inert.  He is begging for ignorance.  Cursing his intellectual nature.  Wishing for simplicity.  This anguished reaction against an intellectual temperament is central to Claude Chabrol’s Just Before Nightfall, a film that strives to answer the question ‘When is a murder not a murder?’.

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by Jonathan M

Les Noces Rouges (1973) – Rumour and Calumny

It is surprising how much contemporary French cinema owes to Jean-Paul Sartre’s play Huis Clos (1944).  One of Sartre’s more accessible pieces, No Exit is set in hell and features three utterly hateful and narcissistic characters slowly coming to realise that the ultimate torment is not only to be stuck in an unhappy relationship but to be stuck in that relationship because one lacks the ability to either leave it or change it for the better.  The worst hells imaginable, suggests Sartre, are the ones that we create for ourselves out of our failings and cowardice. Since the New Wave, French cinema has been dominated by what is sometimes called the “film d’appartement”, a film that is character driven and relationship-focused and which draws its drama from putting a bunch of people into a closed space and allowing them to work out their problems.  Claude Chabrol is no enemy to the ‘Film d’Appartement’ sub-genre.  In fact, you could say that he is one of the masters of the form.  His mastery comes from his willingness to not only put incredibly strange characters into his apartment, but also to allow his relationships to work themselves out naturally, regardless of how bizarre or brutal the eventual denouement.  Wedding in Blood is an excellent example of Chabrol’s approach to script-writing as it is not only funny and fascinating, but also merciless in its desire to turn a cinematic social experiment into a work of satire.

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