Abbas Kiarostami shoots his subjects tangentially; that is, he doesn’t necessarily place the camera in the obvious position to tell the narrative. Behzad Dorani plays the ‘engineer’, which is what the villagers in a remote location of Iran think he is, and we come to know the place through his observations. On a couple of occasions Kiarostami’s favoured long take simply focuses, from the position of the mirror, on the engineer shaving. The narrative, at this point, is carried by his conversations with the rest of his film crew; they are in the village to secretly film an ancient sacrament. Similarly, the opening sequence watches them arrive (see above) in extreme long shot, with the telephoto lens flattening the landscape; it makes strange what we recognise. We here the men in car trying to navigate via agrarian directions such as ‘turn left at the big tree’. Dorani, by the way, according to imdb, has only appeared in one other feature, which is remarkable given how brilliant he is in carrying this film.
For much of the film we are not clear what the protagonist is after; he seems to be waiting for someone to die. He spends his time wandering the village and, increasingly hilariously, rushing up the mountain to get a mobile signal. Not a lot is happening in a village where not a lot ever happens; except it does. The film covers birth, life, marriage, death, friendship, education, childhood. All of life in an exotic location is there for the spectator and it is beautifully shot; the colours are quite stunning, both the village, and its surroundings, occasional look like an Impressionist painting.
Making films in Iran is difficult unless they are treading the party line. Kiarostami’s success, and this film won the Palme d’Or, is rooted in his ability to appeal to the western art house audience. There is a slightly uneasy opposition set up in the film between the ‘town’ (the ‘engineer’ is from Tehran) and the apparently simple ‘country’ of the village. Despite the fact the film-maker is indigenous I think we are still being offered an ‘orientalist’ portrayal of a society we know very little of. The place is portrayed extremely sympathetically but we are no more than tourists. To be fair to Kiarostami, he probably feels that way too. Hence the village is ‘strange’ to my western eyes and is shot in a strange (arty) way; but what we learn is that, essentially, the strange is very much the same.
It might not be the same, though, I cannot tell from the film.
Whilst studying Film/Literature, at Warwick University in the early 1980s, we had an opportunity to see, in 16mm, Laura Mulvey and Peter Wollen’s Riddles of the Sphinx and I vividly remember one shot from the film and that I liked it. Now the BFI have re-released the film, along with Penthesilea: Queen of the Amazons made by the wife-husband pair three years earlier, in a dual format edition. So here’s a great opportunity to revisit the fertile time of the ’70s when Marxist politics were to fore. Not that Marx has been shown to be wrong, or irrelevant, of course just that he has seemed to have gone out of ‘fashion’ in academia (I observe that as an outsider so may be wrong). I notice that economics students in Manchester are campaigning to get Marx back on their curriculum; it’s remarkable that he’s not especially in the light of the free-market driven financial collapse.
I got Riddles on rental but, as I liked the film again and the package was so generous, including a booklet, that I’ve bought the er ‘limited edition’ (I believe that refers to the Blu-ray disc). What’s particularly interesting is how the film now as much an historical document showing, as it does, slices (or rather ’round bits’) of life from the ’70s. The ’round bits’ refers to the bulk of the film that has six (I think) scenes where a rostrum camera pans slowly as the action happens in front of it. What’s seen appears to be controlled as much by the technology as the directors; the framing isn’t aesthetically pleasing and so draws attention to the material nature of what we’re seeing. As does a sequence where we see the very grainy footage of an old film of Egyptian monuments (the only passage of the film that tested by patience). The film’s not just ‘historical’ in what it shows but also in how it shows it utilising modernist techniques to ‘estrange’ the spectator.
The narrative follows the life of a mother, whose husband (probably not ‘just’ a partner in the ’70s) has left her with their young daughter. Each ‘slice’ focuses on a different event such as starting work, socialising in the work canteen and shopping. The latter slice, in an early version of the late capitalist hell, shopping malls, is particularly interesting to look at. These are mundane events, the antithesis of Hollywood, but integral to our lives and, particularly, the lives of women.
Mulvey and Wollen are better known as film theorists than film-makers and theirs was a fascinating project to turn theory, particularly the ‘male gaze’ and ‘counter cinema’ respectively, into film. The ’70s were a fertile time for such experimentation and it was good to see the BFI, which funded this film, recently backing the intellectually adventurous Stuart Hall Project. With feminism making a long-needed comeback, Hollywood giving up on thought-provoking cinema, the time is right for new ways of creating meaning in film.
The shot I remembered over 30-years later, by the way, was when the stately pan suddenly began moving on top of a vehicle.
I managed to miss all Leos Carax’s 90s films, not intentionally, so my bafflement with Holy Motors wasn’t surprising as it’s a personal reflection upon cinema. I didn’t even realise that Carax was playing the character in an early scene who opens a door, disguised as a hotel wall, with a finger that is part-key. On the other side there is a cinema packed with an audience. This audience is the first thing we see in the film; I think they all had their eyes closed (Philip French says they are dead). They appear to be (not) watching an early scientific film by Eitenne-Jules Marey.
The debt to David Lynch of ‘Carax’ ‘s hotel room is rooting us clearly in surreal cinema. We meet Alex (Denis Levant, who always plays an Alex in Carax’s films) who goes from appointment to appointment, in a limousine, playing different roles, which appear to be real. But we know they aren’t because we are watching a film…but are they meant to be real in the film? Maybe some of them are but probably not. Irritated by this? Don’t watch it!
I clued into Holy Motors being about cinema, as Alex finds himself in different genres, and the film certainly fulfills the surrealist imperative to annoy. It’s supremely arthouse, as your brain needs to be switched on, and includes visually dazzling sequences; particularly the green screen special effects scene when the characters are dressed for motion capture.
It doesn’t all work, the ‘merde’ character is particularly annoying, but there are more ‘hits’ than ‘misses'; Levant, however, is terrific throughout. I also enjoyed Kylie Minogue’s cameo as a gamine Jean Seberg figure shot in an abandoned apartment store the looked like it belonged in Blade Runner with its grandiose architecture and mannikin parts strewn around. Edith Scob, from Franju’s Eyes Without a Face (1960), plays Alex’s impossibly slim and elegant chauffeur… The references go on… and on.
Postmodern fluff or more than the sum of its playful parts? The final scene is truly absurd (I thought wonderful) and I’m sure it enraged many who were annoyed by the film. I’m not sure whether this is a profound film, a silly film, or neither; I need to see it again but I think, if I had caught the film in the cinema, it would have gotten into my 2012 top ten. Sight & Sound‘s October issue has plenty of useful contextualisation.
The recent release of What Richard Did by Lenny Abrahamson (reviewed here) has prompted me to go back to look at his earlier release from 2007. Both this and his 2004 first feature Adam and Paul were on my radar but I hadn’t found time to watch them. I’m glad now that I finally made the effort.
Garage is set in an unnamed small town in rural Ireland (it seems to have been shot in several different parts of the country, but mainly in the ‘West Midlands’) and its central character is Josie (Pat Shortt), a 40 year-old man who ‘runs’ filling station/garage situated outside a small town on the main road. In reality he is mainly the caretaker as business is slack and we never see Josie actually serve anyone. He’s employed by one of his old schoolmates who is now an entrepreneur in the town and he lives a fairly solitary life, bedding down in a backroom of the garage. Josie is considered as a little ‘slow’ by the local community – but he is cheerful and friendly and most of the locals don’t make fun of him or abuse his trust. The one lout who does bully him in the bar is the exception. Josie’s life begins to change when his boss decides that there is more passing trade and that the garage should stay open longer. Consequently Josie is joined by an ‘assistant’, a shy and gawky 15 year-old, David. Well-played by Ryan O’Connor, David is a ‘blow-in’ to the small community and therefore initially an ‘outsider’ like Josie in social terms. He’s intelligent and sometimes a bit spiky – a ‘normal’ adolescent – but he gets on with Josie and they become friends. This friendship leads Josie into contacts with the other local teens and perhaps makes him reflect on his loneliness. Indirectly, David’s presence will lead to a series of tragic events.
My first thoughts about the film were that this was a low-budget European art film. There are no genre indications as such except towards the setting of the small town and its possibilities for drama. The town and the handful of local inhabitants are presented in a realist manner and my thoughts turned towards the Dardenne Brothers – but Garage doesn’t have quite the same intensity. A review I read mentioned Bresson. There is gentle humour in the initial representation of Josie’s mundane daily rituals and his contact with various characters. There is also a sense of the relative tranquility of rural Ireland and the potential for some kind of magic in the evening light – although the skies that Josie so enjoys seemed foreboding to me with their scudding clouds. Gradually however, we realise that happy though Josie appears to be in his own little world, he still seeks the possibility of intimacy in a relationship. Eventually too, we realise that Abrahamson is using Peter Robertson’s beautiful cinematography to compose shots very carefully and to look for various forms of symbolism in the mise en scène. The film is slow and nearly always calm. Pat Shortt’s performance is exceptional. He was first a comedian specialising in physical comedy and he uses the skills of a physical comedian to create a distinctive gait for his character, as well as an appropriate voice. His performance also has a resonance since he is well-known in Ireland for a comedy series set in the same kind of location as that in Garage.
I was a little surprised to read in the Press Pack this quote from Lenny Abrahamson:
“Josie is really a contemporary village idiot character but the Irish village doesn’t have any place for him anymore.”
I’m not sure I would use that term to describe a character in a contemporary drama. Of course, I know what he means but it does raise what might be the uncomfortable question at the centre of the film. If this is a realist depiction of Irish rural life, it suggests that there is no modern infrastructure to replace the traditional village community in what is usually seen as one of the more affluent and ‘developed’ societies in Europe. On the other hand, as events transpire, we might argue that the ‘regulation’ of contemporary society is what really makes Josie suffer – that and economic developments. The town’s residents who know Josie and tolerate him don’t really listen to him or help him with his problems. They are just glad that he seems happy. I was interested to read the range of IMDb comments. They include many Irish commentators, but also other Europeans. While most clearly liked the film and thought it praiseworthy, there are a couple of gainsayers, including one who argues that it isn’t a very good representation of a character with mild learning difficulties and another who argues that the residents are too morose and that the rural Irish are more likely to moan and get angry about their lot. These are fair points but as an arthouse film Garage works very well. The excellent production is enhanced by the presence of George Costigan in a small but vital role and Anne-Marie Duff as Carmel (who could probably act as a focus for another story). I can see why the film won one of the Cannes prizes and why Abrahamson and his collaborators are seen as one of Ireland’s most important filmmaking teams.
The final shot of this rather good trailer offers an example of the very effective lighting and composition:
In the movie previous to this, Emily Browning played Babydoll in Sucker Punch (US-Can, 2011) and is maybe in danger of being typecast as a vacant, sexy being (I don’t know whether that was her character in the film but the name suggests as much). Glancing at the current issue of Elle I noticed that the feature on Alexa Chung called her ‘Britain’s premiere clotheshorse'; well, full marks for honesty I suppose but it’s another example of the dehumanisation of women that is symptomatic of the tide that’s pushing back the gains of the 1960s-70s feminists.
Lucy, played by Browning, is certainly dehumanised as we see her work as a waitress, a guinea pig for experiments and, mostly, as a prostitute. She’s a ‘working girl’ funding her studies, a method that no doubt will increase more with fees going up to £9k in the UK this year. She’s entirely vacuous, that’s not to say she’s stupid but, until the end, seems incapable of expressing any feeling. She’s like the postmodern beings that inhabit Cronenberg’s Crash (Can-UK, 1996) where sex has no meaning because the characters have lost contact with their humanity.
George Monbiot writes of how Ayn Rand’s psychotic philosophy is becoming increasingly influential in the UK: selfishness is the only good. That may sound absurd but then we hear the suggestion that the 50% tax rate for the rich should be abolished; the poor sods, how do they manage? I don’t understand why tax is a ‘burden'; it is a necessity. As we become increasingly defined by what we buy, or what labels we wear, we will lose our humanity; we should not forget that we are citizens not consumers.
Sleeping Beauty allows us to see Lucy subject herself to ever more bizarre encounters that culminate in featuring her body as a fetish for old men who can no longer ‘get it up’. They have lost their humanity, having drowned in their wealth. All this is portrayed in an exceedingly distanced, and distinctly unerotic, fashion that demands hard work from the viewer. I thought it was making a good point but there are surely better ways of saying the same thing.
It was writer-director Julia Leigh’s first feature, she’s also a novelist. The film was made under the mentoring of Jane Campion.
I first came across Michael Fassbender in Hunger, directed like Shame by Steve McQueen. His performance, as hunger-striker Bobby Sands, was extraordinary. His promise has been cemented in numerous films since ranging from X-Men First Class to Fish Tank (UK-Neth, 2009). His performance in Shame is also brilliant; he reminds me of Daniel Day-Lewis in the way he totally immerses himself into the role.
Shame is very much an actors’ film; Carey Mulligan and Nicole Beharie are also standout. This is not simply because they are required to go ‘out on a limb’ in their portrayal, particularly Fassbender and Mulligan, of emotionally raw behaviour but also as McQueen’s shooting style regularly features long takes with an immobile camera. There are no edits where the actors can hide. These long takes don’t come across as virtuoso but appropriate to the scene where the relationship between the characters is absolutely paramount.
Fassbender plays a sex addict who, when not using porn or prostitutes, is trying to pick up women merely to have sex with. He is incapable of relating to a woman in any other way which leaves him a hollow man. McQueen has stated that he wanted to show that sex addiction is a malaise and not something that can be laddishly celebrated. He certainly succeeds, particularly in the climactic montage of sex with two prostitutes. The close ups of the grinding, with the rapidly edited montage, coupled with Fassbender’s agonised performance, show the sex not merely to be loveless but also empty of any significance. For a film that has a lot of sex in it, I can’t think of a less sexy film except maybe Cronenberg’s Crash, Can-UK, 1996; a tribute to the filmmakers’ ability to realise their project.
Well done to Showcase cinemas for programming (in Gildersome – Leeds) the film; though there were only about a dozen watching in an opening night showing. It won’t get a positive ‘word of mouth’ from those desiring smut or those after entertainment on a Friday evening. Prime Minister Cameron was wittering last week about how the British film industry should focus on commercial projects thereby demonstrating both his ignorance of the film industry (where ‘nobody knows anything’) and his philistinism. The Tories have never taken film seriously as an art form, maybe because arthouse cinema, when it gets political, tends to criticise the status quo. This criticism doesn’t matter to them when it occurs in galleries or theatres, with their limited audiences, but film potentially can reach much further. However, I doubt that he need worry because of the conservatism of cinema-going audiences, who see film only as entertainment. The arthouse crowd are a minority and many of them will also frequent galleries and theatres. It is vital that films like Shame continue to be made because they broaden the experience of people who like to be challenged.