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Red Beard (1965, Akira Kurosawa)

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Red Beard (1965, Akira Kurosawa)

Ben Begins:

The liner notes to the Criterion edition quote Kurosawa on Red Beard: “I wanted to make something that my audience would want to see, something so magnificent that people would just have to see it.” Instead of the quantitatively vague “people,” he should have said everyone. The film truly has something for everyone. Red Beard really is magnificent for its grand variety of scenes and wide range of mini-stories, all integrated into the central narrative with plot relevance, thematic significance and visual elegance. The entertainment value of the thing is off the chart. At the same time, all of the auteur’s elements are on display. The sheer stylistic density of Red Beard would be enough to single it out as the director’s definitive work. But what really seals the deal is that Red Beard is Kurosawa’s most fully developed and by far and away his most positive humanist statement. While very successful in Japan, that the film was not a commercial success upon its release overseas is downright bizarre to me.

In our discussion of Ikiru (1952), we addressed the desperate post-war circumstance conditioning that film. Kurosawa had achieved international celebrity two years prior with Rashomon, a forlorn search for justice that denies the possibility of absolute truth. Approximately 15 years later, Red Beard is coming out of a time when Japan is undergoing protectionist re-assimilation into the global capitalist system. This happened under Most Favored Nation terms of trade that allowed both domestic tariffs and non-tariff access to the US market, still in its own economic Golden Age. In short, prosperity is trickling down for most as promised. Life is a hell of a lot better than it was immediately following the bombs when many in Japan were actually dying of stomach cancer. Kurosawa himself was probably at the peak of his powers and popularity. In retrospect we can observe that Red Beard caps his own Golden Age and his own retrospective observation about his ambition for the film at the time supports this. At that moment, Kurosawa indulged in the goodness of humanity without even the slightest trace of cynical restraint.

Red Beard has a Dickensian faith in regular working people. The basic notion is that even if they don’t do the right thing at first, they’ll come around to the right thing in the end. The moralistic adoption of the orphan at the end of Rashomon rings false. Red Beard is sincerely about this kind of love. All the characters are adopting each other all over the place in every conceivable way. Plot-necessary villains aside, the best is brought out in everyone. There’s a few Gift Of The Magi mix-ups, with less happy conclusions than O. Henry would have provided, and even some inexplicable weirdness for the sake of campfire ghost story thrills, but it’s all benign at the end of the day. The film is tremendously uplifting; outstandingly positive; deep comedy. This is no small achievement considering the whole show is about dealing with death. I dare Disney to enter Solzhenitsyn’s Cancer Ward and come out alive, never mind alive and well as Kurosawa does. Alive and kicking is more like it; as in, kicking ass aesthetically on behalf of booting butt ethically.

Red Beard takes on the gloom of human doom just as directly as Ikiru. But whereas Ikiru takes a solitary existential approach to human mortality, Red Beard takes a fully communitarian approach that celebrates the human spirit without recourse to spiritualism. This difference plays out politically in plain relief. The protagonist in Ikiru, Watanabe, undergoes a private transformation that allows him to undertake a personal project with radical political ramifications. The telling of this is sublime but unrealistic insofar as the character transcends suffering alone and acts without the support of associates. The protagonist in Red Beard, Yasumoto, is publicly mentored by the title character to discard his aristocratic snobbery and voluntarily enter into the collective work of alleviating the suffering of others. The realism attending this is as anti-Disney as anti-Disney can be. Forget the healing arts, the medical craft is explicitly reduced to nothing more than palliative care. But even more remarkable, the division of labor in the hospital is fundamentally egalitarian. I dare say, it’s socialistic.

On the face of it, Ikiru and not Red Beard is the more political film. Ikiru eviscerates the government bureaucracy for both its feudal vestiges and false American promises in the face of proletarian poverty. But I maintain that Red Beard is ultimately the more political film. It’s just that its politics are embedded in an ideal of a humane society. Red Beard presents a microcosmic model of a perfectly cooperative and, at bedrock, non-hierarchical polity. The medical clinic is a mini-village of ethically transparent social relations. Note that the economic basis of this unalienated little town is in no way utopian. The dependence on the state for financing and the need to extort inflated service fees from the wealthy in the real world is all too plain. Similarly, the little boy who steals rice from the hospital kitchen sends the same signal in the other direction. But the way everyone gets along and cares for each other shoulder-to-shoulder, it’s as groovy as a hippie commune.

The social leveling depicted in the context of living and working together does not erase the designations of skilled and unskilled labour as this accords to men and women respectively. Unlike Ikiru, Red Beard does not have an implicitly feminist organizing principle. Nevertheless, the social leveling within the division of labor is very pronounced. Initially it is hinted that the character of Red Beard is a ball-busting tyrant. He turns out to be the farthest thing from it. Instead of a boss, he is an example. Not a ruler, a leader. As the film progresses, everyone working at the hospital is shown to be performing different but equally valuable work. And their status within the organization is revealed to be equal too. That the hospital is not exclusively a work site but is also the worker’s residence is not trivial in all of this. The egalitarian work ethic in Red Beard runs so deep, it applies to those residents of the hospital who do not work, properly speaking; the patients. I would go so far as to say that the patients do work. Their job is to die. To die with dignity.

I am stretching beyond the literal to the metaphoric, to be sure, but one thing is for certain. The patients have status equal to the health care staff, including the doctors. This is ground zero for the egalitarianism of the film. This is the large leveling. The point is not that everyone has to die sometime and that it is possible for anyone—even an elite medical professional—that dying will entail horrible suffering. That’s an individualistic leveling with which any liberal can be comfortable. No, the leveling between the doctors and the patients is class leveling. This is true literally insofar as the doctors come from privilege and the patients from poverty. But it may, and I say should, be interpreted at a much more general anti-elitist and class-analytical level.

On behalf of this, in my estimation the key chapter in the story is the transformation of young doctor Yasumoto into the patient of the girl rescued from the whorehouse. This role reversal is more than some moralistic sermon about walking that empathetic mile in the other guy’s shoes. And never mind the fabulous dialectics about his illness being her cure. The big news is that they are made into equals. Everything about the clinic resonates out from and replicates in miniature this leveling. And of course, everything in the film as a whole resonates out from the clinic and is meaningful only in relation to it.

Red Beard

Dan replies:

What’s so profound about Ikiru, for me, is that it is a movie made by a man who still had forty years of living to do. Kurosawa wasn’t a young man, but Ikiru has the wisdom the we associate with seniority. That is, the lessons Watanabe learns and the way he reshapes and rededicates his life, this feels like the kind of signature statement you’d expect of an artist as he nears the end of his career, not as he was approaching the apex of his talents. The film is really quite remarkable in this regard alone, never mind the rest of the things (performance, cinematography, editing, score and more) that serve to emphasize its excellence.

Red Beard, on the other hand, tells the story of a young man. It is the sort of artistic comment you’d expect to see at the beginning of a career, a mission statement for the director’s art. Yet with Red Beard, Kurosawa is rededicating himself to such matters just as his powers begin their slow decline into mere good-ness. It is the film that marks, for many of us, the end of Kurosawa’s greatest period. It would be an interesting experiment to show these two films to someone who has never heard of Kurosawa and ask the viewer to guess the age of the filmmaker in both cases. I suppose it is yet more proof of the artist’s superior skills and expansive outlook on life that he was capable of making an older man’s film when he was younger and a younger man’s film when he was older.

I completely concur on Kurosawa’s indebtedness to Dickens. (All that’s missing is a “god bless us, every one” at the end of the poisoned child/family episode). But I’m going to say something that will be anathema to those who hold literature far above film in the pantheon of artistic endeavours. I believe that both Ikiru and Red Beard are better than pretty much all of Dickens’ work. They have a more clearly enunciated understanding of the social reality of the characters. Kurosawa does not rely upon artificial conventions, such as the kind of coincidence that mars the ending of Great Expectations or Oliver Twist, or the sudden emergence of a savior, the benevolent benefactor, to get his characters out of jams. Conclusions emerge out of reality in Kurosawa and sometimes those conclusions are damned bleak (Ikiru, Lower Depths, Ran). And even the relative optimism of Red Beard is well-earned and does not happen without substantial emotional and material costs to the characters.

I like your idea that the clinic is, first of all, a socialistic enterprise, in that there is little to distinguish between the various ways that different people with a variety of skills and training provide health services at the clinic. I’m also down with your suggestion that since they all live in the same place where they work, the clinic is sorta one big hippie commune. I am also certain that the curing of the young doctor by the damaged girl is a key to “unpacking” the film’s core message. This passage falls pretty much at the film’s center. It is the heart and soul of Kurosawa’s film, as it is in these moments that the young doctor’s physical cure and socio-political consciousness are guaranteed.

And speaking of Yasumoto’s transformation, you compare it to Watanabe’s in Ikiru and find it much more realistic. I have to agree. Think about this by considering which of the two characters we are better able to identify with. Watanabe’s conversion takes place pretty much all on his own (once he escapes the writer and the bubbly fellow employee), and his ability to stick it out, to maintain the course of his cause while all about him conspire to make it nigh-impossible, strikes me as the kind of superhuman achievement that few of us could really aspire to emulate. Yasumoto, conversely, is converted through deed after deed, through immersion in a world that wears down his arrogance and self-involvement, that pretty much dares him to remain separate and distinct from it. Further, once Yasumoto throws himself into the fray and joins the cause, he has a network of support that would be pretty much essential for most of us who decided to dedicate our lives selflessly to greater/higher causes.

As for the patients’ job being to die with dignity, that is indeed an interesting notion. Of course the doctor’s job is to bear witness to the death, which carries with it the responsibility to remember the life that is lost. It adds a significance and a weight to the patients’ passing that a doctor is there to record the memory. Even deeper than this, I think, the doctors at the clinic record much more than simply the memory of these patients’ deaths, but also their entire lives. This is why the stories that they tell of their patients—and which the patients tell of themselves to these doctors—are also the great levelers. We see that these are people, despite their poverty and suffering, who have led lives of no small consequence, and they are as worthy of remembrance and commemoration as any of the shoguns that Yasumoto might have ended up tending to.

Then Ben:

Your observation of the doctors’ work of bearing witness was entirely neglected by me and your treatment of it supports my thesis, so thank you. Yet I want now to take your treatment and turn it inside-out too. You are absolutely correct that the doctors validate the lives of their patients by listening to their life stories. Red Beard explains to Yasumoto explicitly that this is in their job description as far as he’s concerned. But at the same time, this witness-bearing validates the lives of the doctors themselves. And they need this validation desperately. Why? Because as I’ve already noted, according to the film, medical science is little more than palliative care. The doctors cannot literally save lives but they can metaphorically save lives and this work of memorization is what empowers them to do the dross, futile toil of easing a person into that good night.

What the above interpretation shows is that the doctors and the patients need each other. The role reversal that best demonstrates this is not some superficial, symbolic recognition of the other. It is actual, practical reciprocity. The pivotal event in the story, the curing of the doctor by the damaged girl, is not just the curing of the doctor. That would be merely a moment of half-leveling (hence, not really leveling at all) from the perspective of the doctor-as-patient. No, the curing of the doctor by the damaged girl is also and maybe even moreso the undamaging of the girl, the curing of the girl by the girl herself, from the perspective of patient-as-doctor. That her efforts to heal another constitute her own self-empowerment is supported by dialogue, by the way. She tells Yasumoto that Red Beard told her as much. The upshot of this genuinely mutual aid is that it becomes impossible to say who is taking care of whom—and that’s precisely the point! The leveling is real and has established the solidarity of equals. Sure, sure, it’s all about love. And later Red Beard explains to Yasumoto that the girl will have to learn to spread her love to the whole hippie commune, and of course the Tiny Tim type tot is the vehicle for this. But there are politics inside that love.

And then Dan:

And you love to get inside politics. But what about the action outside the commune? You touched on the magnificent variety of the film. The film certainly is as full of wide-ranging elements as any Kurosawa. Hell, he even throws a gratuitous samurai showdown into the mix, to see if we’re paying attention. This scene is extremely emotionally gratifying but is also intellectually dishonest given the tenor of what has gone before. The fact that Red Beard is able single-handedly to dispatch so many foes without sustaining even a bruise is a terrible betrayal of the film’s otherwise stellar realism.

But Christ! When Kurosawa pans across the carnage after Mifune has leveled that entire crew, I felt like I was looking at a miniature of the wounded soldiers in the Atlanta scene in Gone with the Wind. The sounds of the bones being broken is later matched by the sight of these beaten deadbeats crawling around in the dust with compound fractures. Pretty grizzly stuff. Later on, Red Beard gives some lip service about how he should never have done it, that a doctor’s job is to heal, not to hurt. This is hot air given that he was trying to do just that (trying to protect the girl from further harm) and these soon-to-be vanquished foes were preventing him from doing so. He had no alternative. To leave the girl there, alone, would have been an even greater abrogation of his duties as a doctor, no? So, the message is that the martial arts were called for. It’s an outstanding action sequence, but it’s cowboy crap.

Red Beard

Back to Ben:

Hey, I love to get inside politics so much, I’m going to get inside the politics of the action outside the commune. For me, the lack of realism has to do with Kurosawa failing to take the group principle outside of the hospital. The source of the problem is that the egalitarianism of the clinic is not carried into the fight scene. It borders on gratuitous violence—however brilliantly crafted—because it is a phony succession of duels fought and won by our hero all by himself. That Red Beard combats with the surgical precision of, uh-huh, a surgeon, that he fights like a technician and not a sportsman, that he is conducting a ruthless military campaign and not playing at war like a perverse dilettante—none of this saves the scene from being bogus. It is bogus because—to cop a line from the cartoonist Spain Rodriguez, who once rode with a bike gang—ten guys can kick the shit outta anyone. And the offer of Hippocratic guilt afterward as a rationalization is the lame icing on the bogus cake.

I can easily imagine an alternative version of the fight scene that supports my egalitarian interpretation of the film. Instead of Red Beard going it alone, he and Yasumoto, together, fight it out with the gang, whose numbers are realistically reduced, but who still outnumber our two. Because the odds are against our two, this means that rather than a heroic clean sweep we get a genuine scrap. Shucks, some phony drama can occur, pretending that the outcome is uncertain. Of course, this is neither here nor there because the good guys win the battle, beaten up but not beaten back. In other words, instead of Clint Eastwood (Yojimbo), your basic buddy-comedy fight scene, but played completely seriously. Red Beard and Yasumoto should have limped home with the girl they rescued, bringing in a few minor wounds of their own to be licked by the rest of the hospital staff. Why Kurosawa went with the necessarily fake cowboy rather than the potentially realistic buddies is beyond me. Bloody thrilling bit of business though.

Back To Dan:

Want some sex to go with that violence? The fight scene may be gratuitous but it makes perfect sense in the main plot. The sub-plot about the psychotic female patient who tries to seduce/murder Yasumoto is not so easy to connect. It’s inclusion shows the Kurosawa definitely pulled out all the stops for Red Beard. This character plays into some standard figures in Japanese fiction; the creepy, mysterious “dark” lady who makes regular appearances in J-Horror films these days. (See The Ring or Pulse or The Grudge for contemporary examples).

But I think she’s also there for another reason. Red Beard and Yasumoto have a conversation about whether her psychosis can be attributed to her horrific upbringing full of sexual abuse. Red Beard rejects this excuse. He says that many girls have suffered similarly yet they haven’t turned into murderers, so this cannot be used to justify the woman’s behavior. The whole nurture/nature thing is up for grabs at this point, but Kurosawa seems (rightly, I think) to be abandoning it as quickly as he seizes on it. After all, while it might be interesting to argue how much of each play a part in determining who were are, the truth for these doctors is that such information is not particularly useful. They cannot cure the larger disease in society; they are only able to address the symptoms in individual patients. There are clear limitations on the ability of medicine alone to cure what really ails us.

Ben Again:

I must admit that I don’t know what to make of the kiss that almost happens with the spider woman. I mentioned before that unlike Ikiru, Red Beard does not challenge patriarchal assumptions. The way sexuality is brought into the relation between Yasumoto and the would-be psycho killer would seem to support this. The sexist routine of a crazy bitch coming on to a fine fellow in order to destroy him is as old as the hills. But in Red Beard, more is at stake. (Namely, my political interpretation—ha!)

Nutty sexuality undermines the potential for real solidarity between romantically social equals. Remember, for much of the scene it is unclear if she really is nuts and dangerous, and just as uncertain whether or not Yasumoto, still resistant to his destiny, will become her renegade ally. They are equals up to this point in the narrative. Yasumoto is on her level insofar as he has not taken on the responsibilities of being a doctor; indeed, he is getting drunk. But even more, the two of them originate from the same aristocratic class. Then she makes her move and any hope of friendship between them falls apart, to put it mildly. Seems a shame to bring this about by way of a sexist trope.

On the other hand, and contra my initial assertion, there is perhaps a faint glimpse of feminism in the film. I am thinking of the long recollection of the dying patient who recounts how an earthquake made a tragedy of his love life. This is almost a movie unto itself. Of course, it is intended to explain why this man was so respected by his community, what motivated him to be a good person in the first place. What is interesting to me about his tale is that his tragedy involves the breaking of a bond between real romantic friends, true married equals. The marriage custom in 19th-century Japan that arranged for a wife to “belong” to her husband is under severe scrutiny in the tale as this custom leads to the unintentionally assisted suicide of the man’s wife. Yasumoto’s wedding at the end of the film contradicts this modern sensibility, however. He informs his bride that as his wife she will have to accept his vocational calling. This being a masculine take on Mother Theresa’s devotion to the poor does not get it off the sexist hook.

As for your comment about the larger meaning of palliative care in Red Beard, I agree that the film points beyond the clinic to implicate the broader society with respect to what really ails us. On this score I cannot emphasize enough the house call to the rich patient’s house. This visit to the magistrate is a very short scene, but it speaks volumes. Here the power of money and the ruling authorities are attacked outright. I dared to say previously that Red Beard is socialistic. Now we come to the anarchist aspect within this, the reddest part of the beard, if you will. The owning and governing class is identified as a ’’tax” on the resources of the commune and therefore must be “ripped off” in return. That this is essential to the material subsistence of the hospital was set-up at the start when it was explained that the facility is pathetically under-funded by the state.

In case the corrupting influence of moneyed power remains unclear to the audience, the message is driven home when Red Beard is questioned by the rich man’s henchman. The latter cynically disregards any palliative purpose in order to supposedly articulate a realistic position about the futility of medicine. It is on this basis that he ridicules any rationale for its market worth. Red Beard does not dispute the stupidity of putting a price-tag on medical service, but he turns the point on its head to retrieve the palliative purpose—among social equals! Yes, you cannot put a price on caring for the sick who live and work side-by-side with the healthy, all together in an egalitarian society.

And finally, Dan:

You touched on the tragic tale told by Sahachi (Tsutomu Yamazaki), about the earthquake that brought terrible sorrow into his life. One of Red Beard’s more memorable sequences, it unfolds in a detailed reminiscence that is as visually stirring as it is emotionally wrenching. You are right that this is almost a movie unto itself. But I want to highlight that it is simultaneously vital to the main story. It leads to one of Yasumoto’s deepest epiphanies. Yasumoto does not receive wisdom suddenly, but gradually, and it is in this that Kurosawa’s film achieves the miraculous. The layers of Yasumoto’s egoism are worn away, one patient at a time, and nobody lets the scales fall from Yasumoto’s eyes like the noble, self-sacrificing Sahachi. Despite his own poor health, and the ill blows that life has dealt him, Sahachi chooses not to cave in to bitterness or cynicism, but instead toils away ceaselessly to provide his fellow patients with their basic necessities. It is fitting then that the young doctor learns from the humble Sahachi that contentment comes only when he gives himself up to the downtrodden people he has at first scorned. It is in Sahachi’s testimonial to the restorative powers of selflessness that Red Beard achieves something as majestic and poetical as a Shakespearean soliloquy, and as moving and precise as a Verdi aria.

Sahachi’s understanding is rough and ready compared to the sophisticated consciousness of Red Beard, but both of them are Yasumoto’s teachers. And the two of them teach out of the same lesson book. In making him represent an ideal of human conduct, Kurosawa may have felt a personal connection with the character of Sahachi. After witnessing the aftermath of the 1923 Tokyo earthquake and subsequent riots, Kurosawa commented that the scene was one of unimaginable horror. He saw “corpses charred black, half-burned corpses, corpses in gutters, corpses floating in rivers, corpses piled up on bridges, corpses blocking off a whole street at an intersection, and every manner of death possible to human beings displayed by corpses.” He tells us that when he tried to turn away, his brother would not allow it, telling him to look at the devastation carefully. The best of Kurosawa’s films are a challenge to look into our greatest fears and at our most terrible afflictions, whether personal or systemic, without turning away. Arguably the best Kurosawa film, Red Beard does not turn away.

Red Beard

Dan Jardine is the publisher of Cinemania.

Ben Livant is the current Blog Slave in Residence at Cinemania.

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Review: Skin Confronts White Supremacy from a Dubious Point of View

The film’s not-strictly-linear structure and handheld camerawork come to feel like attempts at masking a certain conventionality.

2.5

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Skin
Photo: A24

In 1951’s The Origins of Totalitarianism, Hannah Arendt identifies the early adherents of the Nazi movement in Germany as belonging to a “mob,” which she distinguishes from the “mass” as a motley group of the disaffected who felt themselves in various ways betrayed by the dominant institutions of society—in essence, the outcasts from the masses. Guy Nattiv’s Skin finds this mob of resentment thriving in the American Rust Belt, where neo-Nazi leader Fred “Hammer” Krager (Bill Camp) recruits young runaways to his organization, baiting them with hot meals and a simulacrum of family warmth. He and his wife, Shareen (Vera Farmiga), indoctrinate young drifters into their disciplinary, Oedipal clan, with Fred as the fearful father figure and Shareen as the mother whose affection they must earn.

A remake of Nattiv’s Oscar-winning short of the same name, Skin is based on the true story of Byron “Babs” Widner (Jamie Bell), who grew up under Fred and Shareen’s tutelage but is beginning to harbor doubts about the group’s cause. The film opens with a confrontation between a march of allied neo-Nazi groups and a counter protest headed by the activist Daryle Jenkins (Mike Colter), in which Babs and other skinheads corner and assault a black protestor, disfiguring the young man and running off. Babs has a conscience, and he slowly comes to regret this assault. Early on, the film gives us another example of his cloaked sense of right and wrong: At a rally where Fred announces his congressional candidacy, another white nationalist verbally accosts a trio of young girls singing a folkish—or rather, völkisch—tune, and Babs defends them, beating up the much larger man with a mic stand.

In Nattiv’s film, the face-tatted Babs’s practiced, neutral expression becomes an ambivalent mask hiding wounded insecurity, explosive rage, or both. His violent defense of the young girls earns him gratitude from their mother, Julie Price (Danielle Macdonald), a legacy member of the white power movement who’s decided to begin to removing herself from her family’s milieu. As Julie and Babs’s connection becomes romance—and as Jenkins pursues Babs, thinking he might be able to convince the neo-Nazi to become an informant—the couple puts more and more distance between themselves and Fred and Shareen’s perverse surrogate family, placing themselves in direct conflict with a dangerous mob.

To symbolize Babs’s gradual break-up with his violent family, the film periodically flashes forward to the grueling, years-long process of removing the racist tattoos plastered across his body. Close-ups on ink being pulled out through skin, accompanied by Babs’s fraught screams, suggest that the pain his skin causes him in these scenes is just recompense for the crimes he committed and endorsed on behalf of an ideology built around the color of that skin.

Skin offers some insight to the appeal and functioning of white supremacist groupings, but after a while, the film’s not-strictly-linear structure and handheld camerawork come to feel like self-conscious signs of “gritty” realism, attempts at masking a certain conventionality. This is, in the end, the story of a bad man being redeemed by the love of a good woman, and it’s worth questioning why Babs, rather than Jenkins, is at the center of the film. As Skin illustrates in an early, exposition-heavy scene, Jenkins has facilitated the turning of around a half-dozen Nazis. That a black man would dedicate so much time, at great personal risk, to penetrating the minds of avowed, violent racists seems the much more interesting—and relevant—story here. It’s not that anything in Skin runs egregiously contrary to the facts, or that Babs’s story isn’t moving as presented, but one may be justified in contemplating why his turn away from Nazism is presented primarily as a personal redemption arc, and not primarily one of tireless activism and resistance by the opponents of fascism like Jenkins.

Cast: Jamie Bell, Danielle Macdonald, Daniel Henshall, Bill Kamp, Vera Farmiga, Mike Colter, Louisa Krause, Zoe Margaret Colletti, Kylie Rogers, Colbi Gannett Director: Guy Nattiv Screenwriter: Guy Nattiv Distributor: A24 Running Time: 120 min Rating: R Year: 2019

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Odessa IFF 2019: The Cossacks, Queen of Hearts, Monos, & Projectionist

The festival feels like a long-awaited apparition in a place where events of its magnitude might be scarce.

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Monos
Photo: Neon

At first glance, Odessa recalls the Algeria of the 1980s as described by playwright Jean-Luc Lagarce, a place where local “currency has no value and there is nothing to buy anyway.” Odessa seems coy about offering a fantasy version of itself to those who aren’t already confined to it and to whom displaying the city—in the shape of superfluous possessions or souvenirs—would amount to a perverse redundancy. It’s a city coherent to the brutal honesty of its human faces, a city virtually without store windows to hawk unessential goods to passersby—unless one traverses its center, where a McDonald’s and a Reebok shop appear as reminders of a glossier elsewhere. Perhaps the way Cameroon, as one Cameroonian once told me, is a country without sidewalks, “unless you go to Douala.” This is, of course, a respite from the capitalist assaults of places where to experience the city is to stack up on its mementos. It’s this context that made the Odessa International Film Festival (OIFF) feel like a long-awaited apparition in a place where events of its magnitude might be scarce.

By the Lermontovskiy Hotel, where the international journalists covering the OIFF stay, only food seems to be for sale. There’s a 24/7 supermarket that closes when the security guard sees fit, a “Japanese and Thai Asian Café,” and a regal restaurant named Aleksandrovskiy, which sits inside a garden full of Versailles-esque fountains and statues, and where a select few can feast on a scrumptious leg of lamb on a bed of polenta for 12 euros. Perhaps the same select few who show up for OIFF’s outdoor screening of the 1928 film The Cossacks at the Potemkin Stairs but don’t use the steps as bleachers, like the rest of us, instead taking their seats in the large cordoned-off VIP section close to the live orchestra for a few selfies and then dashing off.

A brief video pleading for the release of Crimean filmmaker Oleg Sentsov from a Russian prison preceded the film, eliciting passionate applause. Those actually using the steps as seats seemed to truly savor the event, which took the shape of what film screenings were probably more like in the early 20th century: raucous fair-like happenings with lots of talking and where the film was only one of many multi-sensorial elements. In many ways, The Cossacks is about how the production of a nation is entwined with the production of gender norms. Lukashka (John Gilbert) is seen as a softie. He’s derided as being a fraction of a man, or a half-Cossack, because he would rather spend his time reading than fighting, to the horror of his entourage. He ends up going to war in order to legitimize his status as a man for his family and his beloved Maryana (Renée Adorée). In the world of the film, becoming a man involves killing at least one Turk or two, and becoming a woman means marrying a man who has killed Turks.

The Cossacks was a fascinating selection to screen at the Potemkin Stairs because it wrapped a critique of normativity in some of the most sexist of cinematic languages, female ass shots as gags and all, making it hard to know what kind of selective reading of the film the audience might be making. The men on the screen are always either accosting, harassing, molesting, or trying to rape Maryana, which might be what triggered Rose McGowan, one of the festival’s celebrity guests, to leave just a few minutes into the screening.

As much as watching a film such as George Hill and Clarence Brown’s silent drama at the place where one of cinema’s most iconic sequences was shot feels like the crossing off of a bucket-list item we didn’t realize was on that list until we experienced it, the off-screen drama was just as enticing. There was, for instance, the blatant spectacle of Ukrainian income inequality with “the people” huddled up on the uncomfortable steps for two hours eager to engage with a silent film while Ukrainian socialites decked out in animal prints treated the event more like a vernissage. There was also the impossible quest for a public bathroom mid-screening. This involved walking into a half-closed market across from the Potemkin Stairs and interrupting a loud quarrel between a mother and her adult son, who worked at one of the market stalls.

It’s difficult to guess where queerness goes in Odessa. Maybe it only lives as disavowal, as in The Cossacks, which ends with Lukashka, after anointing his masculinity by slaughtering 10 Turks, stating to Maryana heterosexuality’s mathematical logic in its simplest form: “I am your man. You are my woman. I want you.” And the anointing is never final, the film seems to say. Indeed, as his father lies dying in his arms, Lukashka asks him: “Father, am I Cossack?” The question of where queerness might live, in this context, would be finally answered a few days later when I visit the only gay club in Odessa, Libertin, and meet a trans woman name Jalala, who confides that there’s a “place” in Odessa where straight men can go to to have sex with women like her. “Is it an app?” I ask. Jalala smiles and says that it’s a park. “But it’s dangerous,” she tells me. “It’s very exciting and very dangerous.” Because there are skinheads, she says. “Do the skinheads want to kill you or fuck you, or fuck you and then kill you?” I ask her. “I don’t know,” she responded. “That’s why it’s dangerous.”

The festival main grounds, in front of the majestic Odessa Academic Theatre of Musical Comedy, aren’t unlike London’s Southbank Centre in the early days of summer, where visitors and locals are both sold the idea that the city is this fun all year long. The atmosphere is cosmopolitan, with Nina Simone remixes or early Erykah Badu playing in the background, food trucks, a Mastercard stall, and outdoor sitting poufs. There’s also no stress in the air, no suffocating crowds, and as such no anxiety about being turned away from a screening.

When looking at the festival’s program, one may scoff at the apparent lack of diversity and, more specifically, queerness. After a few screenings, though, one may get the sense that queerness does live at the Odessa International Film Festival and, per Jalala’s account, in Odessa more generally—it just isn’t publicized. In Queen of Hearts, for instance, director May el-Toukhy takes the age-old narrative of the stranger who turns up to disrupt domestic bliss, or ennui, and gives it a daring incestuous twist. Anne (Trine Dyrholm) and Peter (Magnus Krepper) live an idyllic life in a mansion somewhere in Denmark with two young, and creepily angelic, twin daughters (Liv and Silja Esmår Dannemann). There’s something eerie about this setup even before Peter’s problematic teenage son, Gustav (Gustav Lindh), from another marriage is shipped from Sweden to live with his dad and unsettle everything.

What’s uncanny about Anne and Peter’s home is, of course, the way it gleams a kind of speckless completion of the heterosexual project, which could only ever be possible as a mirage. Theirs is the home of dreams bound to become nightmares by the introduction of even the most vaguely foreign element. Such as reality, that most irksome of registers, or a long-lost son. The house of Queen of Hearts, whose drama is so latent you’d only have to snap your fingers for chaos to erupt, evokes the house of Bong Joon-ho’s Parasite, the kind of immaculate luxury that could only be sitting on top of some macabre bunker full of roaches and well-fed zombies. The drama that links these homes is the notion that the epitome of the heterosexual family bliss borders its very obliteration, with the unruly resurfacing of all the gunk that had been swept underneath, as the very foundation for its habitat.

When Gustav arrives, then, and ends up having an affair with his stepmom, a trench coat-wearing lawyer for young victims of sexual abuse, we’re only surprised at how careless they seem to be about being found out. El-Toukhy is smart to avoid sensationalizing the taboo-breaking premise of the narrative with a camera that sides with Anne: her sexual hunger, her contradictions, her stretch marks. This isn’t a film about roundabout incest, but one about the impossibility of satisfaction even for the most privileged woman, one with a high-powered and socially engaged job, money to spare, and a mansion by the lake in a Scandinavian country.

Queen of Hearts focuses on Anne’s paradoxes: She’s a savior and a monster, a middle-aged mother and a horny teenager, unabashedly exposing the inconvenient pores that remain underneath even the most beautifully made-up Nordic skin. And the film is about skin, ultimately. In the way Anne and Gustav have raw sex and the marks on Anne’s stomach are filmed with purpose, sincerity, and no apology. The affair begins when Anne walks into Gustav’s bedroom and gives him a handjob without bothering to lock the door. This comes soon after he brought a girl his own age home and Anne had to sit in her living room, staring at her laptop and drinking a glass of wine, while listening to the teenagers having sex. By the time Anne goes to the lake with Gustav and one of her twin girls, and Anne decides to get in the water, we know the deal is done. “But you never swim,” says the girl. Water in Queen of Hearts bears the same prophetic sexual force that’s appeared in many films, queer or not, from F.W. Murnau’s Sunrise to Alain Guiraudie’s Stranger by the Lake.

The affair isn’t about love, of course, or passion. It’s not even about the sex itself. The affair is a settling of accounts, a vampiric attempt to deny the passing of time, which, by virtue of having passed, feels like it’s been wasted. For Anne, the culprit is Peter, who becomes a cock-blocking nuisance. The film, a melodrama with a superb final shot that offers no closure, at times tries too hard to provide a cause for Anne’s passage à l’acte. When Gustav asks Anne who she lost her virginity to, she answers, “With someone it shouldn’t have been,” which makes it seem like the film is suggesting that predatorial behavior is a sort of damned inheritance. The Queen of Hearts is much more successful, and courageous, when it follows the logic of sexual yearning itself, not worrying about rational justifications.

The first few sequences of Alejandro Landes’s Monos evoke Claire Denis’s Beau Travail, except it isn’t only men training in the deserted landscape. A few young women join them, which, inevitably takes the narrative elsewhere, even if the films’ basic premises are similar. In Monos, teenage guerilla fighters are supposed to guard a foreign hostage, Doctora Sara Watson (Julianne Nicholson), and a conscripted cow named Shakira. Intrigue and sexual tension ensure that nothing goes according to plan. The only thing that never finds any respite is the flow of violence, which increasingly loses its metaphorical sheen, becoming gratuitous toward the end. What starts out like a social critique gains the aura of an unnecessarily grisly horror film, more about overtly visible chains than the allegorical slaughtering of cows by paramilitary children named Rambo, Lady, Bigfoot, and Smurf.

It turns out that queerness lives even in the faraway mountaintops of the Colombian jungle, as one of the guerilla girls makes two boys kiss at the start of the film, which brought a discrete discomfort to the screening room I was seated in. By the time Nicholson’s character shares a brief lesbian kiss with a reluctant fighter who’s supposed to watch over her, later in the film, queerness is no longer a conceptual surprise hinting at meaningful registers beyond the narrative’s surface, but a kind of desperate attempt to make the plot seem cryptic. Like The Cossacks, Landes’s film is also about the impossibility of maintaining complete control over one’s claim of masculinity, or power more generally. In moments of crisis, the line between predator and prey get very thin, and even the most well-armed warriors have a way of becoming disarmed, naked, and sentimental.

Yuriy Shylov’s Projectionist follows the frailty of all flesh, hawkish accessory in hand or not, through the portrayal of the end of a film projectionist’s 44-year tenure at one of Kiev’s oldest movie theaters. It’s an end that coincides with the crumbling of projectionist Valentin’s own coughing body, and that of his bedridden mother. It turns out that the movie theater, too, is reaching its expiration point. Soon, its doors will close and its employees will be fired, and there’s a sense throughout Shylov’s documentary that analog cinema will be dealt a major blow with the theater’s closure. What will become of the space? Perhaps a Reebok or a McDonald’s. Perhaps a derelict muse for a Nikolaus Geyrhalter portrait of decay.

“You think you’re loud, but in reality you can only hear yourself,” Valentin tells his mother at one point. Her futile yelling of her son’s name from her bed is one of the most haunting motifs in the film. An uttering for uttering’s sake, a demand without expectations of an actual response, a mantra to remind oneself that one is, for now, still alive. Valentin has installed a whistle next to the bed, which he would actually be able to hear when she called if only she’d use it. But the mother mostly refuses to blow in the pragmatic apparatus, instead finding solace in the calling that won’t be heard and, thus, will need to be repeated ad nauseam.

Projectionist can feel a bit aimless, but it’s a welcome reminder of how the materiality of film, and thus its finitude, has something in common with our own—a kinship of frailty that the flawlessness of the digital image erases. Analog is the only technology that Valentin knows, whether he’s sewing, as he’s seen doing in the film, fixing a neighbor’s straightening iron, or projecting old home videos on filthy kitchen tiles. There’s pleasure to be found, for Valentin, not just in the stories, concepts, and metaphors of cinema, but in the very stuff that supports his craft, the paraphernalia of cinema that’s bound to crack, to dry out, to turn to dust, to disappear forever: film stock, Movieolas, spools, and so forth. Cinema, we’re reminded, is necessarily a tool of exposure, not just of the human condition in the face of death, but the human condition as an always gendered affair. It’s a tool that’s never settled, never comfortable, and never forgotten. “Men are cowards, didn’t you know that?” is how Valentin puts it toward the end of Projectionist. In his world, one would know, by looking at the projector, at the very stuff of cinema, how much longer a film would last. The remainder of the film’s “life” is perfectly real, perfectly tangible, and alive because it’s in constant danger of being jammed up and torn by the very engine that ensured its running.

The Odessa International Film Festival runs from July 12—20.

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Review: In Angels Are Made of Light, a Nation Rebuilds in the Ruins of War

The film is an intimate portrait of a nation terminally anxious about who will see fit to rule it next.

2.5

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Angels Are Made of Light
Photo: Grasshopper Film

Early in Angels Are Made of Light, a voice breaks through a sea of chatter in a classroom teeming with young boys: “I only know about the time since I was born. What’s history?” The child goes on to explain that history isn’t taught at the Daqiqi Balkhi high school in Kabul, Afghanistan. The question’s poignance is self-evident, particularly because the building itself appears to have been disturbed by the city’s recent trauma. The opening shot of James Longley’s first film since Iraq in Fragments captures splotches of sunlight entering through holes in the school’s exterior. Later, one of the building’s walls collapses, and the children relocate to a location supported by American funding.

Though it inevitably gestures toward American occupation, Angels Are Made of Light is rare in its nearly undivided attention to civilian life in a region fundamentally altered by the U.S.’s so-called war on terror. Much of the film is composed of footage Longley shot at Daqiqi Balkhi from 2011 to 2014, with a particular focus on three brothers: Rostam, Sohrab, and Yaldash. The trio speak in voiceover throughout, and seem to define themselves by their relative interest in work and studying. Sohrab excels in school and doesn’t see himself as fit for manual labor, while the older Rostam works closely with their father. Yaldash, the youngest, works at a tin shop and is anguished when his job interferes with his educational aspirations.

The documentary’s classroom scenes exude a tone of controlled chaos, shot mostly at eye level with the students as they struggle to hear and be heard over the din of their classmates. (This is particularly true at their school’s first location, where numerous classes are taught outside right next to one another.) The passage of time is marked by changes in seasons and the repetition of certain ceremonies, like a teacher appreciation day featuring musical performances by students. Concurrently, there’s a Malickian quality to the near-constant voiceover of the brothers, whose concerns veer from the quotidian (earning money for the family, achieving in school) to the philosophical. Though their voices are profound, their limited perspective yields lengthy stretches of repetitive, meandering sentiments that are inflated by John Erik Kaada’s sometimes intrusive score.

If the children aren’t taught about their country’s history as a site of hostile takeover by other countries, the Taliban, and groups of mujahideen, they have clearly internalized the trauma their homeland has endured. “Death is coming. Doomsday is coming. Everything is coming,” one says. All seem to agree that learning about computers (none of which are seen in the documentary) is the only sure ticket to an escape or a successful career.

As Angels Are Made of Light proceeds, its chorus of narrative voices expands, adding a number of teachers (including the boys’ mother) and another schoolboy who sells hot food at an open market. The teachers add flashes of historical context, which Longley plays over archival footage of Kabul and its ruling governments over the previous decades. Cuts between the city’s past and its present are stark: The contemporary skyline is pockmarked with absent buildings that have been replaced by makeshift structures, and the city’s center is now cluttered with billboards advertising mobile phones and alcohol produced in NATO countries. Eventually, Longley shows current political action in the streets, as mujahideen gather to flog themselves in public, other groups march for democracy, and all focus their attention on 2014 presidential election where Hamid Karzai democratically transfers power to his successor, Ashraf Ghani, as rumors swirl about the Americans’ sway over the vote.

Longley’s decision to avoid addressing Afghani politics until the latter half of his film is sound, perhaps a signal that his young characters are becoming more attuned to the corruption that pervades daily operations in their city, but Angels Are Made of Light lacks the sort of structural framework that can properly sustain its lack of plot and rather confusing array of editorialists speaking in voiceover. The closest the film comes to a guiding focus is the recurring image of a large, ghostly white blimp that looms over Kabul, a blot of menace as children and other citizens look to the sky in hope or prayer. Presumably an observational surveillance craft, the blimp is an ironic mirror of the documentarian’s predicament—a totem that reminds everyone who sees it of the West’s influence on their lives. Longley is aware that his camera serves a similar function, and it’s admirable that he’s able to achieve an intimate portrait of a nation terminally anxious about who will see fit to rule it next.

Director: James Longley Distributor: Grasshopper Film Running Time: 117 min Rating: NR Year: 2018

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Review: Mike Wallace Is Here Honors a Legend by Arguing with Him

Much like its subject, Avi Belkin’s documentary knows how to start an argument.

3

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Mike Wallace Is Here
Photo: Magnolia Pictures

Much like its subject, Mike Wallace Is Here knows how to start an argument. Avi Belkin’s archival documentary begins with the legendary broadcaster (who died in 2012) interviewing Bill O’Reilly at the peak of the latter’s influence as a Fox News blowhard. “That is not an interview, that’s a lecture,” Wallace moans before O’Reilly calls him a “dinosaur” and then really twists the knife: “You’re the driving force behind my career,” he tells Wallace. The exchange is riveting and, in some ways, inscrutable, as both of these TV personalities are so skilled at performance it can seem impossible to know if their dialogue is in earnest or some knowing fight among titans happy to march into battle.

Though it’s almost certainly fair to say that Wallace set the stage for an era of ostentatious and increasingly dangerous “personality journalism,” the breadth and quality of Wallace’s work is rich enough to lend some tension to Belkin’s exploration of the reporter as celebrity. Assembled with a propulsive momentum from dozens of televised interviews of and by Wallace, Mike Wallace Is Here portrays its subject as a self-made man, or, as his colleague Morley Safer calls him, “an invention.” Born Myron Wallace, he adopted his broadcast name while working as a performer on radio and then television, a decision made with no shortage of anxiety due to Wallace’s self-consciousness about his acne scars from childhood.

Ironically, Wallace’s breakthrough as a broadcaster (after a series of acting and promotional gigs) came with a show that revolutionized the television interview through its intense lighting and use of invasive closeups. Clips from his show Night-Beat—the first of two Wallace-led interview programs sponsored by cigarette companies and cloaked in smoke—reveal that the media personality was already aware of the showmanship innate in his brand of journalism. He introduces the show by saying “My role is that of a reporter,” and hones his skill for unsettling his guests with obnoxious editorial comments before asking questions. (“Many people hated your husband, and you,” he once said to Eleanor Roosevelt.)

Belkin weaves Wallace’s personal story into the documentary’s parade of interviews in a manner that’s unsurprisingly superficial, glossing over his many marriages, the death of his 19-year-old son, Peter, in a mountain-climbing accident in Greece in 1962 (Wallace cites the tragedy as a pivotal moment in the creation of 60 Minutes and the revival of his career), and a suicide attempt circa 1986. In interviews where Wallace is the subject—with the likes of Barbara Walters and other 60 Minutes colleagues—he’s alternately open and evasive about these flashpoints in his life, often demonstrating the very behavior he has no patience for as an interviewer. Belkin shrewdly reveals Wallace’s hypocrisy through editing, cutting to, for instance, a clip of Wallace grilling Larry King about his string of failed marriages.

Mike Wallace Is Here only suffers in its treatment of the broadcaster’s time at 60 Minutes, dispensing with cleverly edited commentary in favor of a swift survey of the major news of the second half of the 20th century. These include necessary digressions, such as General William C. Westmoreland’s libel suit against a CBS Reports special that Wallace anchored accusing the Army general of falsifying the American military’s analysis of the strength of the Vietnamese army in order to keep the war in Vietnam going, and the tumultuous process of televising Wallace’s interview with the tobacco industry whistleblower Jeffrey Wigand (the subject of Michael Mann’s The Insider). But this extensive highlight reel seems to forget that the documentary is scrutinizing Wallace as it’s celebrating him.

At its nerviest, Mike Wallace Is Here uses the words of other celebrities to psychoanalyze Wallace. The film argues (and at times Wallace acknowledges) that his success is a product of his sense of shame, first about the way that he looked and then about the way that he behaved, loved, and parented. When Wallace is coy, Belkin effectively imagines a more honest response by cutting to someone else saying what he believes is true. After showing Wallace dancing around his lack of pride for a while, he cuts to Barbara Streisand talking about how “fear is the energy toward doing your best work.” In the very same interview, she calls Wallace “a son of a bitch,” and Mike Wallace Is Here is at its best when it seems to be in direct debate with this journalistic legend. The film honors Wallace best when it seems to be arguing with him.

Director: Avi Belkin Distributor: Magnolia Pictures Running Time: 94 min Rating: PG-13 Year: 2019

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Japan Cuts 2019: Demolition Girl, And Your Bird Can Sing, & Being Natural

Japan Cuts has established itself as the definitive Japanese film festival in the United States, thanks to the scope of its programming.

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Demolition Girl
Photo: Japan Cuts

Japan Cuts has established itself as the definitive Japanese film festival in the United States, thanks to the scope of its programming. The 2019 edition is no exception, with over 30 events over 10 days, among them talks, screenings, and Q&A sessions with filmmakers as diverse as Macoto Tezka (The Legend of the Stardust Brothers) and Shinya Tsukamoto (Tetsuo: The Iron Man), the latter of whom is this year’s recipient of the festival’s Cut Above award, which is given to a defining figure of Japan’s cinema, and will be awarded before the East Coast premiere of his latest film, the samurai action-drama Killing.

Lest you think Japan Cuts is only a showcase for genre exercises, the festival abounds in works that explore the struggles that erupt from the Japanese capitalist system, and are felt in different ways across generations. Demolition Girl, Genta Matsugami’s feature debut, is among the strongest of recent films to bluntly speak about class difference. It follows 17-year-old Cocoa (Aya Kitai), who, in the wake of her mother’s death, has decided to forgo a university education and get a job. But as her shifts at a local amusement park only pay so much, she starts to perform in adult fetish videos that see her stomping on cans, trash, and balloons.

At his best, the film taps into the heightened experience of the poorest of the people living on the edge. For one, whenever Cocoa’s father (Yota Kawase) has some money on hand, he yearns for instant satisfaction, spending it on expensive sushi. As for Cocoa, who’s isolation is emphasized through shots that see her alone in corridors, or studying late at night in her room, it’s almost as if she’s destined to fail. And, indeed, when her school finds out about the adult videos she’s been making, and just as she was beginning to realize her promise of going to a Tokyo university, her life falls apart. When confronted by friends about why she made the videos, all she can do is yell at them: “You wouldn’t understand, you’re rich, you wouldn’t know. Will you pay for my expenses?” In this moment, Kitai’s triumph is making her character’s wail against a cruel economic system feel as if it could be our own.

And Your Bird Can Sing, directed by Sho Miyake, is focused on two late-twentysomething slackers: the unnamed protagonist (Tasuku Emoto) and his roommate, Shizo (Himizu and Parasyte star Shōta Sometani). Both work crappy jobs, and they try to stay sane through copious amounts of drinking and pointed mockery of the economically fraught lot they’ve been handed in life. The protagonist’s attitude could be summed up by one early sequence, when he meets a co-worker and convinces her to go on a date, only to later miss the date, fall asleep, wake up, and decide to spend his night drinking with Shizo.

A love triangle between the roomies and one of the protagonist’s co-workers, Sachiko (Shizuka Ishibashi), brings some solace to the men’s lives. There’s redundancy to the way that Miyake frames these characters, showing their faces up close rather than the screens they peer at as they text each other, but his wide shots speak to how they all work to fill empty spaces. Miyake’s style is relaxed, almost as if his camera has absorbed everyone’s slacker vibes. Especially of note is a sequence that lingers at length on Sachiko paying for groceries while the two men in her life try to hold their laughter, saying to each other that she’s going to regret her purchase. Miyake’s gaze is empathetic, and there’s truth in his understanding that you have to sometimes laugh at your underprivilege in order to prevent yourself from screaming.

More tonally varied, and operating on a larger scale, director Tadashi Nagayama’s satirical Being Natural broaches the subject of gentrification as it immerses viewers in the daily routines of a middle-aged man, Taka (Yota Kawase), who lives in a small town in the countryside of Japan and works with his cousin, Mitsuaki (Shoichiro Tanigawa), and their friend, Sho (Tadahiro Tsuru), at a fishpond inherited from his deceased uncle. Everything starts to derail for the three men when a family arrives on the scene from Tokyo with the hopes of opening up an old-style café that will only sell natural and locally grown products. At the start of the film, the still-grieving Taka doesn’t fully understand what he has until someone tries to take it away from him, and by the end, a spectacular show of violence will see him finally realizing the nature of the economic system he’s trapped within.

The film’s style is initially sweet and mellow, with the softest of songs dotting the soundtrack. Taka plays bongos, and the sounds of the instrument are also heard throughout. At first, this sound creates a calm atmosphere that’s in sync with the bright cinematography. But as the film introduces a series of sinister twists, those bongos come to take on an almost murderous bent. The sounds of the instrument point to the encroachment of a capitalist economy on a place relatively untouched by it. In its final minutes, Being Natural takes a turn toward the supernatural, and it’s satisfying for giving the main characters the reprisal they want, but also poignant for the way it has us understand that it only occurs in the realm of fantasy. The film, in the end, acknowledges that it’s difficult to go against the system, and that to stay sane means finding a little pocket of happiness in the world and enjoying it while it lasts.

Japan Cuts runs from July 19—28.

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Review: David Crosby: Remember My Name Sees a Legend Carrying On

The film captures a man haunted by his past mistakes and nearly certain that he doesn’t have the time left to begin making up for them.

2.5

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David Crosby: Remember My Name
Photo: Sony Pictures Classics

One gets the sense when hearing David Cosby perform that, like many naturally gifted vocalists, he was born to express himself through song, and given his tumultuous personal and professional life, the act of singing may be the only means through which Crosby can briefly maintain an equilibrium amid so much chaos. Womanizing, drug abuse, and band breakups are certainly par for the course for countless musicians, especially those who came up in the late 1960s, but Crosby is an extreme case even by those standards. It’s difficult to think of another living musician more strongly and uniformly despised by his former bandmates and collaborators and, aside from Keith Richards, another whose continued survival is more shocking in light of what he’s put his body through.

Aided by Cameron Crowe, who, as a Rolling Stone writer, interviewed Crosby various times and is on hand here to again pick the musician’s brain, A.J. Eaton’s David Crosby: Remember My Name opens with a fairly standard music-doc overview that traces Crosby’s productive early years with the Byrds and his ascent to fame with both iterations of Crosby, Stills & Nash. There’s no effort made to hide Crosby’s thorny personality or the chaos he brought to each of these early projects, but Eaton and Crowe seem initially content to butter Crosby up, joining him in waxing rhapsodic about his widespread influence and lasting importance as a musician.

The hagiographic tone slowly fades as the film moves past the perfunctory career retrospective and begins delving into the nitty-gritty details of Crosby’s bumpy road to stardom and his rapid descent into disgrace, spurred on by his decades-long battle with drug addiction. While Crosby often proves a tough nut to crack, rarely willing to linger too long on the painful moments of a life eventful enough to fill several documentaries, Crowe and Eaton eventually disarm him enough to tap into the frustrated, damaged, and regretful man hiding all those years beneath his patented walrus mustache and wispy, long hair. As Crosby discusses the petulance and rage he often unfairly directed at fellow bandmates and his mistreatment of many of his girlfriends, several of whom he got hooked on cocaine and heroin, one can sense not only the depth of his remorse and anguish, but also the resigned helplessness that little can be done in his twilight years to repair the many bridges he’s permanently scorched.

Throughout Remember My Name, archival interviews with Stephen Stills, Graham Nash, and Neil Young make it abundantly clear that Crosby has alienated each of his former bandmates to such a degree that none of them will talk to him again. Only former Byrds frontman Roger McGuinn appears in a newly recorded interview for the film, and he does so presumably only to describe how “insufferable” Crosby was as a fellow bandmate.

At nearly 80 years old, Crosby is happily married and in the midst of a creative resurgence with a string of acclaimed solo albums, but even these small joys are mitigated by his admission that he’s only touring, and thus often away from his wife, because he needs the money. During a leisurely drive with Crowe, Crosby visits his old stomping grounds in Laurel Canyon and the Sunset Strip and recounts those halcyon days when he lived with Joni Mitchell and sang his first song with Nash and Stills. But the magic of these locales has long since faded, leaving Crosby in an uncharacteristically introspective state and all too aware of how close he is to the end of his life. As he wistfully tells Crowe that he already has eight stents in his heart and will likely die in the next couple of years, the film captures a man haunted by his past mistakes and nearly certain that he doesn’t have the time left to begin making up for them.

Director: A.J. Eaton Distributor: Sony Pictures Classics Running Time: 95 min Rating: R Year: 2019

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Review: Cassandro, the Exotico! Shoulders the Strange Burden of Empathy

Marie Losier’s empathy, if not love, for Cassandro hinders her from examining his wounds with much depth.

2.5

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Cassandro, the Exotico!
Photo: Film Movement

Queerness isn’t just about the relationship between bodies: the ones we desire, the ones that will never desire us back, the ones we wished we possessed. It’s also very much a matter of cloth, color, and adornment. Many a pop-cultural figure has manifested this queer sartorial drama, from Liberace to David Bowie, from Leigh Bowery to early Lady Gaga, from Pepper LaBeija to Shangela Laquifa Wadley. And with her new documentary, Cassandro, the Exotico!, Marie Losier introduces us to a lesser-known, yet just as subversive, purveyor of that drama: Mexican luchador Cassandro, a Universal Wrestling Association winner and former junkie with a penchant for gaudy garments.

Ridiculous stage wear is, of course, fundamentally associated with professional wrestling, but Cassandro’s textile-informed camp isn’t compensated by violent machismo or a heterosexist mise-en-scène. Instead, this exótico is unapologetic about the seamless kinship between his queerness and that of the clothes he wears. And the continuum between queer sexuality and fashion places him simultaneously as the exceptional gay figure in a supposedly macho sport, the Mexican lucha libre, and as the element that outs wrestling writ large as an already queer affair. Cassandro, né Saúl Armendáriz, is, then, a ready-made cinematic character, bearing the contradictions of his world from the inside—a world where, much like ours, heterosexual male violence is performed through patently homoerotic means.

Although skin, bones, and fabric are all—to various degrees of visible and invisible discomfort—stitched into the gendered body, the film is precisely concerned with the moment when these connections come apart at the seams. After decades of fighting for a living, Cassandro’s body is giving out. This is a moment of desperation for someone who turned to wrestling as something between religion and therapy. We see him literally hanging his flamboyant costumes to dry on a clotheslines as he speaks about retirement, about how quitting would appease his body but demolish his ego. As the film progresses, his dislocated chin, limited hand movements, and multiple head concussions will seem like the belated embodiment, if not the psychosomatic scream, of a childhood marked by molestation and sexual abuse. A history of spectacular violence catching up to years of a much less visible brutality.

Cassandro, the Exotico! is largely observational, with occasional interventions from Losier. It wouldn’t be fair to call the film hagiographic, but the director’s empathy, if not love, for her subject hinders her from examining Cassandro’s wounds with much depth. When faced with Cassandro’s misery, Losier’s response is to console him as if wanting to change the subject. She cuts one moment of candidness short, when Cassandro is addressing his fears via Skype, by telling him, “I wish I could give you a kiss.” It would have served the documentary better had Losier granted her subject the possibility to work through his pain in front of the camera.

Visually, the documentary, which is shot on 16mm film stock, recalls canonical diaristic works that expose people’s troublesome feelings in raw and unbridled fashion (think Jonas Mekas, Sadie Benning, and Su Friedrich). Which makes the juxtaposition of Losier’s visual language and her reluctance to examine Cassandro’s frailties feel particularly displeasing. Perhaps afraid that scrutiny would shatter Cassandro, Losier fails to realize that it’s precisely through such shattering that redemption can emerge, maybe even reparation.

Director: Marie Losier Screenwriter: Marie Losier, Antoine Barraud Distributor: Film Movement Running Time: 73 min Rating: NR Year: 2018

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Interview: Marc Maron on Sword of Truth, WTF, and the Possibility of Change

Maron discusses modern media discourse, the communicative bridge linking his acting with his podcast, and how he likes to be directed.

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Marc Maron
Photo: IFC Films

Marc Maron is presently enjoying one of the most unlikely and inspiring success stories in Hollywood. Once known as a bitter “comic’s comic” who was eclipsed in success by contemporaries such as Louis C.K. and Jon Stewart, Maron has been reborn into a poster boy for empathy, starting with his blockbuster podcast, “WTF,” and continuing with roles in the hit television series Maron, Easy, and GLOW. With each role, Maron has rapidly evolved from a “comic who acts” into a first-rate character actor capable of subtly altering his charisma to fit a variety of oddballs who, like himself, struggle with self-doubt while attempting to walk a straight and sober path.

Now, with Sword of Truth, Maron makes his debut as a cinematic lead, playing Mel, a pawnshop owner who ends up on a road trip that stirs long-festering feelings of estrangement, which parallels the forms of isolation gripping a variety of other characters, and which the film’s director, Lynn Shelton, links to the reactionary myths and politics currently gripping this country. The role marks another career high point for Maron, who talked to me last week about the communicative bridge linking his acting with his podcast, how he likes to be directed, and the “mind-fuckery” currently gripping modern media discourse.

Given that you’ve previously worked with Lynn Shelton on Maron and GLOW, did you two have a kind of collaborative shorthand going into Sword of Trust?

Well, I’m generally filled with anxiety and resistance. I don’t know if there’s a shorthand, but Lynn knows how to get the best out of me and works with me pretty well. I like directors who’re hands on with me and guide me.

Do you like to receive a lot of explicit direction, or is your process more intuitive?

Well, I do what I do. I definitely welcome suggestions, because I’m certainly not going to think of all the possibilities of a scene. Most of my choices are not necessarily correct. I usually come in pretty intense and hot, and there’s subtleties that can be coaxed out with minor tweaks. And I like working like that. I wouldn’t have the confidence to assume that my take is the “right” one necessarily.

There’s a stillness to you in Sword of Trust that I’m not sure we’ve seen before.

Yeah.

Your weight as a performer is really felt here, especially in that scene when Mel first see Lynn’s character in his shop. I love how you enter the room from the closet, and how one can feel the emotion bubbling up in Mel.

Thanks, man. I think this is a heavy-hearted guy who’s sort of surrendered to his lot in life. He also has a certain amount invested in his own. I don’t know if it’s heartache, but he’s definitely a broken dude who’s making the best of whatever time he has left. I don’t know if the other characters are really like that. They are always in forward motion.

You also inform Mel’s appraising of objects with all these lovely emotional textures. He’s not only talking about a sword.

The guitar too. As I act more, I try to take some of the space that you’re talking about. With acting I feel that I’ve been learning on the job in a way, and over time I’ve started to explore different possibilities with owning whatever my space is, whether it’s a movie or on stage. Certainly, over decades of doing stand-up, I’ve figured out my space on a stage, but being on a set and pacing yourself and taking the time to engage with what’s around you I think makes a lot of difference in how a performance comes off. It’s about being present in an environment.

Has your ascending acting career changed how you relate to actors on your podcast?

Over the last few years, since I’ve started acting more, I’ve had more actors on. I tend to try to pull a nice acting class out of that. I think a lot of what my guests say makes sense. Once again, a lot of acting is about listening and being present. In another time in my life, I saw certain actors as mythic. Now that I’ve talked to so many of them, I’ve started to realize, not in a disappointing way, that…what’s the word I want? That these are people doing a job, all in their own way. Once you get upset with people, you realize, “Well, that’s how they’re approaching this job,” and when you get into the ring or the scene, you’re in it.

That inside knowledge gives “WTF” an edge too. For many interviewers, like myself, art-making is basically theory. But you have your feet on the ground so to speak.

I think that happens over time. I don’t think I ever set out to interview. I’ve framed what happens on my podcast as conversations, and they either go somewhere or they don’t. There’s a few points I may get hung up on, and there are places I go to fairly regularly in interviews, but I generally don’t see these conversations as question-and-answer situations. I don’t have any expectations really other than to feel a connection or to sort of be enlightened. I think those of you who have a job to interview, for an outlet, for the content and the word count and everything else, might have more restrictions. I don’t have to answer to anybody and I don’t know what I’m looking for half the time.

Yeah, and a challenge I’ve found with interviews is that one doesn’t always entirely know what is and isn’t in bounds, which can lead to an impersonal vibe. By contrast, your podcast has such an intimate layer throughout.

You have to feel that stuff out, you know I’m not necessarily intuitive about that. I’m not really in the business of sandbagging anybody.

Right.

Usually you get somebody comfortable and things come out. If people are comfortable and engaged it doesn’t really matter what they’re talking about. Audiences will say, “Oh, wow, I didn’t know that.” These conversations don’t require information, but an emotional connection. I’m so happy about that, especially considering the never-ending torrent of garbage that we have to move through every day.

I think about politics. Politics online are rarely civil, but when you get someone in person, and start slowly, and are willing to have a conversation, you can normally get farther than you might expect.

Online culture isn’t civil and there’s a momentum to everything that’s based on mind-fuckery. I know for myself—as somebody who was relatively disinterested and uninformed about the functions of government and why politics and leadership make a difference—that people are perfectly willing to volunteer their brains to these strange flashpoint reactors that trigger them emotionally. People live by these black-and-white decisions. It’s not good. We need to consider what we really know and how we know it and what we’re telling other people.

Yeah.

People are so empowered by garbage information that’s being related in a relatively shallow way, which doesn’t take into consideration the influence and context of the rest of our lives. It’s sort of a disaster. I try to stay away from that stuff in terms of the conversations that I’m having. I’m trying to deal with something more human and experiential. Most people are regurgitating talking points on both sides without thinking of how someone feels and how to affect change. I got an interview with Geena Davis [who stars in the new season of GLOW] coming up, about her work with her foundation and her work in this documentary about women in show business. It’s called This Changes Everything. I tell you man, when someone’s that personally invested in something they believe in, and it’s righteous, and they lay it out for you and it makes sense, that’s what heartens my belief in this possibility for change.

To change gears a bit, is it cathartic for you, as someone who’s long been in recovery, to play characters who’re either reformed or have drug issues?

Yeah, sure. Most obviously there’s the last season of Maron, where my character has a relapse, which frankly didn’t happen in real life. When you really understand the nature of addiction, and you’ve seen it from the inside, and know the powerlessness and the struggle to live a life that’s not in the throes of it—I mean, it’s such a common struggle. And what’s amazing to me is how many people don’t find a way out of that or don’t seek help. Or are ashamed of it or don’t know how to get the help. I never set out to do this, but I’m thrilled and humbled by the effect my work has on people who’re isolated by this sickness. It’s really one of the more satisfying results of the podcast: how much mail I get from people who’re struggling and who want advice, or who feel less alone from what I’ve said. The great thing about recovery, and about playing these parts, is that it gives you a context that’s very specific—a way to legitimately help people that can change their entire lives.

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American Demons: Martin Bell’s Streetwise and Tiny: The Life of Erin Blackwell

Bell proves uncannily adept at capturing moments that seem to encapsulate a subject’s entire emotional temperature.

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Streetwise
Photo: Janus Films

Decades after its original release, Martin Bell’s Streetwise remains a boldly empathetic work of vérité portraiture. Throughout the 1984 documentary, Bell, photographer Mary Ellen Mark, and journalist Cheryl McCall follow a motley group of kids on the streets of Seattle as they panhandle, dig food out of dumpsters, and prostitute themselves to much older men. These scenes are accompanied by voiceovers from the young subjects, who describe their actions with a heartbreaking casualness that communicates two almost contradictory meanings: that they’re seasoned hustlers, having bypassed childhood for an everyday form of hell, and that they’re desperate to be seen precisely as said hustlers. To show emotion is to be vulnerable, and these subjects can’t afford to be seen as weak, yet the filmmakers capture more here than the street children may have suspected. Streetwise is charged by a deep, subterranean yearning to be loved, or even merely felt.

A plot hasn’t been imposed on Streetwise, as the audience is allowed to feel the numbing monotony of life on the fringes. People swing in and out of prison, crash in and out of secret hovels, most notably an abandoned hotel, and practice their grifts, while struggling with overlapping tides of addiction and depression. We also learn, startlingly, that not all these children are homeless. Streetwise’s most famous subject, Erin Blackwell, a.k.a. “Tiny,” lives with her mother, a waitress and alcoholic who rationalizes her daughter’s prostitution as a phase and who seems to be impressed with Erin’s ability to make a few hundred dollars on a good day. It’s little wonder that Erin captured and continued to command the filmmakers’ attention for decades after filming Streetwise ended. She has a squinty yet expressive glare that suggests both a deep reservoir of pain as well as intense fierceness.

Bell, Mark, and McCall take Erin and her cohorts, most vividly a skinny boy with potential tonsillitis named DeWayne Pomeroy, at face value. Streetwise is pointedly devoid of the sermonizing that might allow audiences to comfortably distance themselves from these people, regarding them simply as elements of a civics lesson. The film forces us to confront the obviousness of these children’s circumstances, as people walk by them just as we all walk by the homeless on a daily basis. This sense of culpability informs Streetwise with an uncomfortable texture that’s familiar to documentaries concerned with poor or mentally and emotionally challenged people, so you may wonder how the filmmakers shot what we’re seeing without stepping in and helping these people. Particularly disturbing is when Erin, 13 years old at the start of filming, is seen getting into a car with an old man who’s obviously a john.

If Streetwise was just a portrait of damnation and delusion, it would be an important document. But the film is also haunting for Bell, Mark, and McCall’s attention to the transcendence than can be felt even in such extreme circumstances. After Erin has gotten into trouble, DeWayne tells her of how he will rescue her, and his attempt at gallantry is poignant as well as devastating. When DeWayne visits his father in prison, the old man lectures the boy about keeping his smoking down and laying off the hard drugs, commanding DeWayne to roll up his shirt sleeves for a track-mark inspection. As brutally sad as this confrontation is, one feels this father’s love and wonders if DeWayne, clearly a sensitive and lonely boy, can feel it too. Retrospectively, it hardly matters: DeWayne hung himself not long after this visit.

Tiny: The Life of Erin Blackwell, a 2016 sequel to Streetwise that’s been in the works for thirtysomething years, offers a variety of unmooring contrasts from its predecessor. Erin is no longer the slim spitfire of Streetwise, but an overweight fortysomething mother of 10 who understandably appears to always be on the verge of exhaustion, and who takes methadone in an attempt to keep her drug addictions at bay while wrangling with her children’s own skirmishes with the law. Looking at Erin now, one sees the scars and weariness left by a hard life, part of which was documented by Streetwise, and one can implicitly feel Erin’s need for atonement. Though Erin’s gotten off the streets, living in a large home with her partner, Will, and several of her children, the streets have never left her.

Formally, Tiny is much different from Streetwise. The 1984 film abounds in seamy noises and textures, with roving camerawork that seems to be uncovering a new lurid discovery every few seconds; it feels palpably dangerous, and probably inspired films such as Gus Van Sant’s My Own Private Idaho and Larry’s Clark’s Kids. Set predominantly in Erin’s home, Tiny is slower and more polished, reflecting the (comparative) stability that Erin has achieved since appearing in Streetwise. Tiny also has a fancier structure than Streetwise, with a framing device in which Erin watches footage of herself over the years, including unused outtakes from the first film, with Mary Ellen Mark. An autumnal tone seeps into the new film, which offers a kaleidoscopic portrait of the unending legacies of crime and addiction.

As in Streetwise, Bell proves uncannily adept at capturing moments that seem to encapsulate a subject’s entire emotional temperature. There are frequent shots in Tiny of Erin sleeping with a little dog close to her face, which suggest rare moments of repose for a woman who’s used to running her chaotic family like a hostage negotiator. Erin frequently calls the cops on her own children, especially the headstrong teenager Rayshon, which Bell unforgettably rhymes with footage of a younger Erin visiting two of her children in foster care. One of the foster care children, Keanna, is now a mother herself, and resents Erin for abandoning her and for continuing to struggle with drug use.

Which is to say that Tiny is as charged with turmoil as Streetwise, and Bell proves equally capable here of rendering full relationships with only a few images or seconds of running time. As in Streetwise, our sympathies are rarely overtly directed, as Tiny is somehow on every character’s contradictory wavelength at once, illustrating how difficult understanding can be to achieve, most notably in the face of disaster. Though it runs a trim 87 minutes, Tiny offers an epic and piercing portrait of a large biracial family that’s plagued by essentially every demon known to American society. Erin escaped the streets only to fashion a home that’s rife with the very issues that drove her away from her own mother. Like most people, regardless of social stature, Erin is stuck in the temporal loop of her own inherent nature.

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Review: Radu Jude’s I Do Not Care If We Go Down in History as Barbarians

Jude’s film is a bitterly comic essay on nationalist mythologies and historical amnesia.

3.5

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I Do Not Care If We Go Down in History as Barbarians
Photo: Big World Pictures

Prime minister of Romania during most of World War II, Ion Antonescu is one of the era’s supreme villains: a virulent anti-Semite, Nazi collaborator, and authoritarian dictator whose troops murdered Jews with such velocity and enthusiasm that even Hitler was shocked by their actions. Upon ordering the forced expulsion—and, if necessary, genocide—of the Jews of Bessarabia and Bukovina, Antonescu proclaimed, “I do not care if we go down in history as Barbarians.” Radu Jude borrows that declaration, so haunting in its cruelty and disarming in its blitheness, for the title of his latest film, a bitterly comic essay on nationalist mythologies and historical amnesia that locates the seeds of Romania’s currently resurgent ethno-nationalism in the nation’s collective failure to truly confront its own past.

For while Antonescu was convicted of war crimes and sentenced to death by firing squad shortly after the war, there have been repeated attempts to rehabilitate his image in Romania since the fall of Nicolae Ceaușescu. Take Sergiu Nicolaescu’s 1994 film The Mirror, a hagiographic treatment of Antonescu’s rule that portrays the leader as a defiant protector of his people. Jude inserts a substantial clip of that film into I Do Not Care If We Go Down in History as Barbarians, having it play on a small TV set positioned in the exact center of the frame as we hear the off-screen voice of Jude’s protagonist, Mariana (Ioana Iacob), providing sardonic, outraged commentary on the film’s distorted presentation of Antonescu as a misunderstood hero. There’s an element of desperation in the scene: While Mariana offers an incontestable rebuttal, no one but her boyfriend (Alex Bogdan) is there to hear it. Meanwhile, The Mirror’s comforting nationalist lies are being beamed into homes all across Romania.

A headstrong theater director attempting to stage a public reenactment of the Odessa Massacre of 1941, in which Romanian troops slaughtered thousands of Ukrainian Jews, Mariana is obsessed with bringing the full weight of historical reality to her fellow countrymen. She obsessively reads histories of the period and drops quotations from philosophers and historical figures into everyday conversation. The film is consumed by lengthy, probing conversations—mostly shot by a statically mounted 16mm camera that pans back and forth to cover the actors’ movements—in which Mariana discusses art, philosophy, history, and politics with her various collaborators and friends.

Her most persistent interlocutor is Movilă (Alexandru Dabija), a local official tasked with overseeing the publicly funded production, who constantly pleads with Mariana to tone down her work’s unvarnished depiction of anti-Semitic violence. Movilă is a relativist, content in the knowledge that all memory is willfully selective, while Mariana truly believes in the power of stark historical truth. Though at times didactic and overloaded with quotations from the likes of Wittgenstein and Arendt, Jude’s dialogue nevertheless manages to feel remarkably naturalistic. That’s thanks in no small part to the powerfully unaffected performances of a cast that finds the subtle humor and neurotic character details embedded in Jude’s dense screenplay. Iacob captures Mariana’s unrelenting passion while also finding moments of vulnerability and self-doubt in the role, including moments of hesitation and anxiety borne of the fact that she’s a petite, cosmopolitan woman attempting to exert control over a large cast of rugged men, many of whom are diametrically opposed to the vision of her project.

Jude’s heavy themes are leavened by a self-effacing sense of modesty. Jude isn’t attempting to make grand pronouncements about the nature of memory and truth. Rather, I Do Not Care If We Go Down in History as Barbarians finds the director constantly interrogating his own perspective, questioning Mariana’s relationship to the wider public. That theme comes to a head in the film’s climactic presentation of the artist’s reenactment. Here, Jude switches from the warm dreaminess of 16mm to the harsh hyper-realism of digital video. The scene has the feel of a simple documentation of a live public event, but it isn’t clear that it’s actually any more “real” than the rest of the film. In particular, whether and to what extent the crowd of onlookers’ reactions are coached remains one of the film’s most intriguing enigmas.

Ultimately, Mariana finds herself perplexed and deflated by the public’s response to her work. One senses this reaction may be autobiographical for Jude, whose film Aferim! attempted to challenge Romanian audiences about the nation’s historical treatment of Roma people. As one of the few directors of the so-called Romanian New Wave whose work explores the country’s unsavory pre-Soviet past, Jude is swimming against the popular tide of revisionism and historical moral blindness. The anti-Semitic violence and hatred laid out in his latest is truly chilling, as is the contemporary tendency to diminish and obscure that dark past. But perhaps most disturbing of all is the idea put forth in the film’s conclusion: that one could present the truth to the public in all its brutality and horror, and it wouldn’t make a bit of difference.

Cast: Ioana Iacob, Alexandru Dabija, Alex Bogdan, Ilinca Manolache, Serban Pavlu, Ion Rizea, Claudia Ieremia Director: Radu Jude Screenwriter: Radu Jude Distributor: Big World Pictures Running Time: 140 min Rating: NR Year: 2018

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