Showing posts with label O Lucky Man !. Show all posts
Showing posts with label O Lucky Man !. Show all posts

Friday 18 March 2016

Hiding in plain sight

This is a review of High-Rise (2015)

More views of - or before - Cambridge Film Festival 2015 (3 to 13 September)
(Click here to go directly to the Festival web-site)


18 March

This is a review of High-Rise (2015)



High-Rise is not a short film, but it seems to handle with unnecessarily great brevity – either because one has been overly tempted that one will find out (Curiosity killed the cat, after all), or because Amy Jump’s adaptation of J. G. Ballard least wants to tell (if not maybe Ballard himself ?) – what, after the very opening¹, the inter-title ‘Three months earlier’ has one most expecting, i.e. something like 'a story', or, here, an explanation :

We may well end up feeling that there is an allegory in train that is essentially contentless, because it descends to typifications of character and social impulses from which one may easily disinvest, although it is concerned, as if tasked to be so, to proceed linearly back to the opening - for us to understand anew (or maybe feel that we were misdirected into construing awry ?). In contrast, a film such as Metropolis (1927) (to which we will return below : Ballard must surely be responding to Fritz Lang) is expressly, unmistakably a parable, whereas this film seems to have pretensions to be something else, but progressively withdraws (from) them : whether that is adaptation or original, we may feel that we are re-visiting the territory of a film such as O Lucky Man ! (1973), but arguably less interestingly (despite a little energetic reference to Pierrot le fou (1965) thrown in for good measure).


The result is remarkably emotionless – sex on the glass dining-table, and even with Charlotte Melville (Sienna Miller) hanging over the balcony of the twenty-sixth floor, all of which one knows should feel daring, but is actually as exciting as the lack of affect with which why Robert Laing (Tom Hiddleston) asks, and is answered, why the sex is not continuing, after it has banally been interrupted. Dr R. Laing (we must be reminded of R. D. Laing), from the Department of Physiology, is described by other characters as Hiding in plain sight, and, in a semi-naturalistic way, his look, physique, make-up, demeanour are all used to make him seem a creature apart, later subverted by that Godardian gesture of absurdity. (And, somewhere in all this, do we find hints of Kingsley Amis in Lucky Jim, and that Jesse Eisenberg in The Double (2013) deserves greater respect than the film seemed to merit when it was released… ?)

Maybe the fact is that Ballard’s novel does not exactly have a narrative, which is what this review appears to suggest (and Will Self confirms - please see the Post-script) : Ballard moves us randomly up and down the (initially) tripartite building with chaotic aplomb; his narrative is controlled by the dysfunctional elevators, blocked by the broken chairs, cupboards, desks that jam the stairwells.. If so, this is surveying the building, from top to bottom and around, as an environment for, and one that has given rise to, one excess after another – almost as if Plato had got it all wrong, with The Republic, and authored chaos. But is High-Rise any better than, say, choosing Samuel Beckettt’s short story Le Dépeupler (The Lost Ones), if his literary executors would even allow one, as the basis for one’s screenplay - what, one would have to ask, would making a film add to what that text describes (there are some quotations below) ?


In fact Carmin Karasic's The Lost Ones seems to exist, as an immersive installation and VRML work based on Beckettt's text

By analogy with the focus of this film (or indeed this question whether it was best left as a novel, without the burden of visual representation ?), it is as if, in The Matrix Reloaded (2003), Andy and Lana Wachowski had taken a brief, but important, moment, and instead had it dominate the whole film : one thinks of when Neo penetrates to their own character called The Architect². What film, one has to ask, would it have been if that scene, when Neo realizes that what he had thought beforehand (i.e. that getting there was the be all and end all - which, to have him make the attempt, it was expedient that he believe), had been handled that way : not as Neo's impetus to what, in the light of his accepting the reality that he did not achieve what he expected and acting on it to provoke what next happens, but as an occasion for a massively extended philosophical and existential enquiry between The Architect and him [there appears to be a complete transcript of that scene, which is worth those who are unfamiliar reading, at http://www.scottmanning.com/archives/000513.php] ?


In being drawn to microcosm, though with a narrower focus, Ben Wheatley’s (@mr_wheatley’s) A Field in England (2013) is most like High-Rise, but Sightseers³ (2012) and it both have a concern for story-telling (even the former, for all its psychedelic elements), which is largely abandoned here, except in appearance. For although High-Rise, in its own terms (let alone that of its predecessors), often does not seem very cinematically motivated, it does enjoy employing visual spectacle, and gives us moments or set-pieces that it luxuriates in, such as when ABBA is being played by a string quartet, or with Laing patchily applying the contents of a small tin (for which he has absolutely fought tooth and nail), but somehow perfectly painting the whole of flat 2505 – and skating over what might hold any of this together...


In the event, maybe the film just asserts that there is no story, that that is just how things are when the lives of individuals, in a melting-point, battle it out. (This is part of the reason, despite its very different tone and purpose, for mentioning Le Dépeupler (The Lost Ones) above, and seeking dominance is certainly highly relevant in A Field in England, of course.) In the concluding minutes of High-Rise, Wheatley employs a laconic voice-over, which formally assumes the role of being informative, but now seems oddly inessential, given a scenario where it is patent, because at such length, that people in this place have abandoned everything to pursuing their self-interest, at any cost.

When the device of voice-over is used, one seeks after the utility in doing so : here, it seems to be to underline what has already been imparted, which is a sense of inevitability about the upheaval, of resigned fixity in the face of societal disintegration and chaos. Concluding a number of meetings that the screenplay choreographs, the architect Royal (Jeremy Irons) and Laing casually chat about these things, over a dinner of sorts (and that, as mentioned above, is specifically where one is put in mind of The Matrix Reloaded, when Neo encounters The Wachowskis’ Architect, and learns that he effectively exists and operates at the level of a computer program, albeit an anomalous one).


Charlotte Melville, after all, told Helen Wilder that Robert Laing is definitely the best amenity in the building (a building that, we should note, Royal's right-hand man Simmons claims, when Royal wants to sack him, to consider to be his employer, not Royal). On one level, as that terminal voice-over wants to suggest, High-Rise is about Laing, and the very familiar theme of the mercenary instincts of someone who becomes attracted to power, scheming, etc. (e.g. obviously O Lucky Man !, but also Bel Ami (2012), though it scarcely bears mentioning alongside Anthony Minghella’s The Talented Mr Ripley (1999) [It is better to be a fake somebody than a real nobody]).

On a parallel level within the film, and in common with Metropolis, which gives the youth of rich parents (such as Joh Fredersen’s son Freder) a sky-top place of pleasure in which to while away their hours (unlike the toil of working life underground, and the hours of respite on lower levels up from the workplace), High-Rise has an almost absurdly and floatingly unreal roof-space garden⁴. It adjoins The Architect’s penthouse, and, in imitation of Marie Antoinette at Versailles (cake is even suggested as a food at one point…), represents the life of the elite. (* NB Spoiler * Even if it is an elite that ludicrously believes that it can regain power by the implausible step of lobotomizing one individual, who is the perceived source of trouble.)


A still from Metropolis (1927)

God forbid, though, that Ben Wheatley, in filming this text, should leave us feeling cheated, as at the conclusion of Metropolis : no one need fear on account of appearing to be naively expected to embrace a resolution that, except on some symbolic level, hardly addresses the cause of all the disturbance and violence, by presenting a gesture and a form of words. (This highly unconvincing rapprochement that Fritz Lang gives us, as if it changes what we have seen, is mediated by Freder, between Joh Fredersen and Grot, the leader of the workers (and the foreman of The Heart Machine), who links their hands : we are told that There can be no understanding between the hands and the brain unless the heart acts as mediator.)


Ballard must have explicitly wanted to reject that sense of papering over from Lang, but High-Rise arguably gives us not something else, but just the opposite extreme, where passionate urges do not get controlled reasonably. His novel, and its impact as a piece of writing, may be one thing. This film gives us, without the coherence or explanation that some might want (unless one simply subscribes to the view that an account of incoherent actions, intentions and the resulting processes and patterns has an innate right to be incoherent in its own right), a picture of where the brutal and horrific have become commonplace.


So what seemed grim and desperate when first seen is then how things have developed to be, with the connivance of all, and are as they are. But maybe Beckettt (translating himself from the original French of 1971), and not Ballard (from 1975), deserves the last word – who says, of those occupying the ‘flattened cylinder fifty metres round and [eighteen] high’ in The Lost Ones⁵ :

Obliged for want of space to huddle together over long periods they appear to the observer a mere jumble of mingled flesh. Woe the rash searcher who carried away by his passion dare lay a finger on the least among them. Like a single body the whole queue falls on the offender. Of all the scenes of violence the cylinder has to offer none approaches this.


Post-script

In The New Statesman (@NewStatesman), Will Self (@wself), who knew Ballard personally, and was even consulted by Amy Jump for that reason, concludes his piece about film adaptations of Ballard’s work (‘What would J G Ballard have made of the new High-Rise film ?’) by saying (about High-Rise) that ‘It may not be everyone’s idea of a laugh-out-loud film but, frankly, who cares what everyone thinks ? I don’t – and nor, quite obviously, did Ballard.’ Earlier, talking about when he met Jump, Self says (NB Contains spoilers) :

All I can recall saying is that she and [Ben] Wheatley had their work cut out, given that the novel has no proper plot to speak of, being, in essence, a series of flashbacks from a scene neatly encapsulated by the book’s opening line: ‘Later, as he sat on his balcony eating the dog, Dr Robert Laing reflected on the unusual events that had taken place within this huge apartment building during the previous three months.’


End-notes

¹ Playing the sprightly theme from the Allegro of Bach’s so-called Brandenburg Concerto No. 4 (in G Major, BWV 1049) [the link is to a performance of the Concerto, by Das Freiburger Barockorchester, on YouTube] deliberately sets up an incongruity at the outset with the grotesque manner of domesticity that we are shown. (Elsewhere, Wheatley uses material from one or two more of these Concertos as a method of effecting a dislocation between the pleasant civility of the music and what he shows us.)

² Planning the city in Metropolis, Joh Fredersen is another architect, and, of course, all of these take their lead from freemasonry’s tenets. (Both have a regal bearing, but Ballard’s architect (Jeremy Irons) is even called Royal.)


³ On whose screenplay Amy Jump also worked, with the film's stars, Steve Oram and Alice Lowe.

⁴ However, unless visual distortion (or some strange geometry) is at work, the extent of the walled garden is not matched to the footprint of the building (which, although it shifts across at the top of the tower, does not change).

The Lost Ones, pp. 7, 59-60. Calder & Boyars Limited, London, 1972.




Unless stated otherwise, all films reviewed were screened at Festival Central (Arts Picturehouse, Cambridge)

Monday 17 August 2015

This is an hard saying; who can hear it ?¹

This is a pre-Festival review of Tots els camins de Déu (All The Ways of God) (2014)

More views of or before Cambridge Film Festival 2015 (3 to 13 September)
(Click here to go directly to the Festival web-site)


16 August

This is the original pre-Festival review [ahead of what was published] of Tots els camins de Déu (All The Ways of God) (2014) (for Cambridge Film Festival 2015)


‘Now go, for one sole will is in us both,
Thou Leader, and thou Lord, and Master, thou.’
Thus said I to him ; and, when he had moved,

I entered on the deep and savage way.

Inferno², Canto II, 139142


Two men in a forest does not sound as though it has significant filmic possibilities. [Sadly, in the case of Prince Avalanche (2013), one would be right (because one yearned for what makes The Odd Couple (1968) alive).]




In the case of Tots els camins de Déu (All The Ways of God) (2014), though, one’s cultural resonance is not even with that play about which, in 1955, Philip Hope-Wallace thought himself drily observing that if about anything, [it] is ostensibly about two tramps who spend the two acts, two evenings long, under a tree on a bit of waste ground ‘waiting for Godot’. What it evokes more is Molloy, the two-character first part of the trilogy of Samuel Beckettt’s great mature novels (to which we return below), regarding which Beckettt described En attendant Godot (Waiting for Godot) : written as a relaxation from the rather awful³ prose I was writing at the time :

In our being with Judes (Marc García Coté) and Oriol Pla (Iu), we know, if not from the opening scene of the film (Jan Cornet’s sole appearance, with Coté), then from the quotation from The Bible that directly follows (Matthew 27 : 35), that, taking us from The Mount of Olives onwards, there is a scriptural grounding for what we see : as one will, it is exegesis, re-imagining, or re-interpretation of Judas, betraying Christ with a kiss for money, and how those pieces of silver weigh on him (in English, we refer to 'pieces of silver', because of the King James’ Version). (At times, they fascinate, horrify or even seem to reassure Judes (though he wanted to repel them), yet he also fears them being taken, so they give him care about losing them.) And, with cultures where there is a Spanish-speaking tradition, even if the language of the film is firmly Catalan, one is never far from Jorge Luis Borges thinking, most immediately, of his daring short-story-cum-scholarly-paper from 1944, ‘Tres versiones de Judas’ (‘Three versions of Judas’) [the link here is to the Wikipedia® web-page for the story, and here to an English translation].

Not uniquely for him, Borges mixes fact and fabrication, bogusly ascribing quotations at the same time as presenting real ones (many a short story of his is headed with quoted words, such as ‘El milago secreto’ (‘The Secret Miracle’), citing The Koran). Yet there is also the level on which, not just through the transmission of thought down the centuries, different times merge and become confused in his canon : in ‘El milago secreto’, the miracle is the relativity of Time, where the writer Jaromir Hladík’s divine petition is answered by its stopping for one group of people, but not for him). So it is that, towards the end of the third of the learned footnotes to ‘Tres versiones de Judas’ (Borges, in and in spite of his academic poise and style, is always prompting us to consider How much is jest, and how much am I in earnest ?), we read the passage that probably connects Borges most to Tots els camins de Déu⁴ :

He [Erik Erfjord] writes that the crucifying of God has not ceased, for anything which has happened once in time is repeated ceaselessly through all eternity. Judas, now, continues to receive the pieces of silver ; he continues to hurl the pieces of silver in the temple ; he continues to knot the hangman's noose on the field of blood.


And the foot-note ends with a comment in parentheses : (Erfjord, to justify this affirmation, invokes the last chapter of the first volume of the Vindication of Eternity, by Jaromir Hladík.) Yes, Borges (through this [real or imagined] Erik Erfjord, is relying on the same Jaromir Hladík who, in ‘El milago secreto’, prayed for a miracle concerning Time, and was granted one…



Self-referentially, whether this work by Borges was per se known to, and prompted, director Gemma Ferraté and her co-writer Eduard Sola then becomes immaterial, because the patterns of ideas themselves, as of events, will be subject to circularity, repetitiousness, even recursivity… Regarding the place that their film partly inhabits, Judas, as Borges’ quoted words have it, ceaselessly through all eternity […] continues to hurl the pieces of silver in the temple. And, in the same way, the spirit of Dante is present here.

For, in his great Divina Commedìa, right at the start of Inferno (and within just the first of a further thirty-three Canti) his personified self, too, finds himself within a forest dark, / For the straightforward pathway had been lost, meets Virgil, his guide through Inferno and Purgatorio (as far as Canto XXX), and learns that he will be enlightened as to God’s perspective on his and other human lives. In the title of the work, the word ‘Commedìa’ is better understood as a cosmological, rather than a comedic, view [even if Dante does, of course, also delight in settling scores with political and other opponents in what he presents (e.g. in Canto XXXIII)] :

‘Through me the way is to the city dolent ;
Through me the way is to eternal dole ;
Through me the way among the people lost.’

Inferno², Canto III, 13


Those who know their Dante will know that the most lost of all not exactly an Orwellian All animals are equal, but some animals are more equal than others are beheld in Canto XXXIV, in the three mouths of Cocytus. They are those who betrayed : Brutus, Cassius, and our own Judas Iscariot, so, in recursive terms, the film feels Dante-esque, and, by invoking Dante, leads us back to Judas ?

But also back to Beckettt, a talented linguist³, who relished Dante, and some of whose texts from the 1950s to the 1970s deliberately conjure up hellish place (or spaces, one even being called The Lost Ones¹ (Le Dépeupleur )), and whose two narrators, in his novel Molloy, are inextricably linked with each other [and with those of Malone Dies (Malone meurt) and The Unnamable (L’Innomable)] : Moran is sent to bring Molloy back, and Molloy has an other-worldly awareness that help is on its way. Both travel on foot (or end up travelling thus both had bicycles at one point), if not, becoming more and more decrepit, crawling. Both have sinister encounters with others, en route, that feel close to the sometimes taut interplay between Judes and Iu, but there is also the more explicit co-dependency of Vladimir (Didi) and Estragon (Gogo) in Godot, although they do struggle with a desire for freedom / separation [as foreshadowed in Mercier et Camier].


In these terms, then, several dimensions away from the connotations of Prince Avalanche, and rather, in its cinematic resemblance, close both to the emotional darkness of the work of another Catalan director, Hammudi Al-Rahmoun Font, with Otel.lo (Othello) (2012), and to its intriguing approach to an established text. [Before Preti Taneja’s (@PretiTaneja’s) article appreciative of the film appeared in The Guardian (@guardian), Al-Rahmoun Font (@Al_RahmounFont) was interviewed at last year’s Cambridge Film Festival (@camfilmfest / #CamFF) (before, of course, having a punting lesson)].

Despite the physicality of Judes’ journeying⁵, this film is less like others such as How I Live Now (2013) and Lore (2012), though, where what we see Eddie and Lore, respectively, endure is part of what changes who they are when they get ‘home’ (but at least as big a part is reacting to what war does to them). Nor is it the Everyman-type temporal and scenic progress of Mick Travis in Lindsay Anderson’s O Lucky Man ! (1973), but rather a voyage in the inner territory of the mind :

Nearly at the very end of the film, there is an exchange of dialogue, which the film, to begin with, makes us keep out of except to see it develop through gesture and body language. Then, when we are able to hear their utterances, we find that Judes and Iu have touched now on eschatological topics that have been present to our mind all along, and which a closing image, quoting Michelangelo, makes clear : Dante, Borges, Beckettt are all part of it, but there is also confirmation of how relevant, in some of the locations and the overall feel, all along has been the remarkable piece of film-making that is Hors Satan (2011).

‘Thee it behoves to take another road,’
Responded he, when he beheld me weeping,
‘If, from this savage place, thou wouldst escape […]’

Inferno**, Canto I, 9193


The music of the film has been sparing and subtle [from two instrumentalists (Jens Neumaier / Maik Alemany) on guitars and keyboards (piano / synthesizers), and Sandrine Robillard on cello], but it is used to prevent us being in the early part of that conversation between Judes and Iu. At the start of the film, it only emerges, as snatches of sound that we catch at whether we have heard, and marking the first real point of contact between the men.

Previously, we have seen Judes, hesitating as to whether someone is really there behind him, and with long shots that linger until, from his point of view, maybe we see movement. At two other significant moments, which signal the place where a change of heart / mind then occurs, the kinds of motion are mirrored differently, first with a degree of energy by guitar and synthesizer, and, then with tentative elegiacism of keyboard arpeggios, against which the cello weaves its line. All in keeping with a film that is not so much meditative as contemplative a reflection, as the literary parallels are, on life and its mysteries, and an encouragement to give due heed to the latter in evaluating the former.


Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him ; and to our God, for he will abundantly pardon.

For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord

Isaiah 55 : 78 (King James' Version)



End-notes

¹ John 6 : 60, in the King James’ Version, which both ends the section that began with 6 : 25 (at 6 : 44, No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day), and links with 6 : 6171, which concludes with a parenthetical mention of ‘Judas Iscariot, the son of Simon’.

² The first part of Dante Alighieri’s Divina Commedìa, in Longfellow’s translation.

³ Not least since Beckettt begrudged deriving recognition for his works from Godot, it is unlikely that he meant ‘awful’ to mean bad in the sense of ‘of poor quality’ (and maybe actually in that of full of awe) ? He may well have written these words originally in French, his preferred language (although he was Anglo-Irish), since he had a master’s degree in foreign languages from Trinity College, Dublin, where he had studied Dante. (In Beckettt’s early prose work More Pricks Than Kicks, one of the stories / sections is even called ‘Dante and the Lobster’.)

⁴ Though there is also the poem ‘Matthew XXVII : 9’.

⁵ In the passages of rough-going, we are right there (through use of a close microphone and hand-holding the camera without a stabilizer) with Marc García Coté’s breathing, and the ups, downs and stumbles of the way, whereas we are more steady, and at a distance, for some shots when he seeks repose.




Unless stated otherwise, all films reviewed were screened at Festival Central (Arts Picturehouse, Cambridge)