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The Conversations: Bamboozled

Throughout the film, Spike Lee has multiple characters try to take on the attributes of a race other than the one indicated by the color of their skin.



The Conversations: Bamboozled

Ed Howard: Towards the end of Spike Lee’s viciously funny media parody Bamboozled, there’s a shootout between the police and a militant rap group in which all the black members of the group are quickly killed, leaving behind the one white guy (played by MC Serch of real-life hip-hop outfit 3rd Bass). As the cops put him in cuffs, this one survivor repeatedly cries out to them, “Why didn’t you shoot me?” It’s such a poignant moment because he seems to be pleading with them, begging them to treat him the way they’d treated the black members of the group, demanding that he not be spared because of the color of his skin. He’s so upset, not only because his friends are all dead, but because he’s realized an essential truth that Lee is getting at in this movie: no matter how well he’d fit in with his black peers, no matter how fully he’d been accepted by them and participated in their work, he was still separated from them, cut off from their experience of the world at a very basic level over which he could have no control.

Throughout the film, Lee has multiple characters try to take on the attributes of a race other than the one indicated by the color of their skin: black people trying to sound white, white people trying to sound black, and of course many people of various races donning blackface as a TV-inspired fad. For the most part, Lee has nothing but contempt for these characters; MC Serch’s character is the one arguable exception, and in the end he can no more escape the color of his skin and what it means than anyone else in the film. I’m starting at the end, to some degree, because this sequence is so suggestive of the film’s themes, and also because we should probably admit up front that we’re two white guys about to discuss a film that has a very provocative and challenging view of race and racism. It’s a film that’s at least in part about how it’s all but impossible for one race to understand the experience of another—especially whites thinking they understand what it means to be black.

Bamboozled follows the black TV executive Pierre Delacroix (Damon Wayans) as he develops a blackface minstrel show that he thinks will expose the racist attitudes of the media but only winds up feeding into and inflaming that racism. I didn’t entirely know what to make of this movie when it came out in 2000, but I’ve come to believe that it’s one of Lee’s best, right up there with Do the Right Thing. A bold satire that doesn’t pull any punches, Bamboozled is a deeply discomfiting film that’s purposefully exaggerated and outlandish and yet is packed with real-world references that ground its satire—even that shootout with the white survivor is based on real events. Lee is exploring the history of racist entertainment in the US, and as the closing montage makes clear, he’s suggesting that the same forces that made Birth of a Nation and the vaudeville caricatures of comics like Mantan Moreland so popular are still very much present, in a more covert way, in the modern American entertainment industry. As a result, Bamboozled does what great satire always does: it takes a scenario that should seem ridiculous—it’s hard to imagine an actual blackface variety show being aired on American TV today—and uses it to explore the submerged but very real racial attitudes that underpin all sorts of entertainment that only seems less racist than Delacroix’s Mantan: The New Millennium Minstrel Show.

Jason Bellamy: This was my first time watching Bamboozled, which I’d only known as “Spike Lee’s blackface movie,” and while I have mixed feelings about Lee as a filmmaker, and I have somewhat mixed feelings about Bamboozled itself, this might be my favorite Spike Lee joint, and I don’t mean that as some kind of backhanded compliment designed to disparage his other movies. Although I haven’t seen all of them, Lee’s films are typified by their outbursts of awkward blatancy, moments when the action stops so that two or more characters can engage in on-the-nose dialogue that either explicitly analyzes a social issue (think: Mookie challenging Pino about his hatred of “niggers,” even though all his favorite athletes are black, in Do the Right Thing) or represents it (think: the Sikh character in Inside Man complaining about all the “random” searches he’s been put through since 9/11). What’s different about Bamboozled is that the entire film is one giant outburst of awkward blatancy, which over time makes it seem not awkward at all. From the opening scene, in which Wayans’ Delacroix defines satire, Bamboozled presents itself more as a hypothetical thought exercise than as a drama, comedy or otherwise more conventional narrative, to the point that the movie seems awkward when its sociological experiment isn’t in the foreground, such as the brief, lovely scene in which Delacroix has a backstage conversation with his comedian father Junebug (Paul Mooney) and the emotional distance between them is so poignant that the stuff of their conversation seems momentarily trivial.

If Bamboozled does pull any punches, it’s due to the blatancy of its hypothetical design. It’s a challenging film, sure, and it never implies that there are easy answers, but because the film is literally announced as a satire in its opening seconds, and because the thought of a modern blackface minstrel show is so outlandish, and because the thought of an audience in blackface is even more outlandish than that, it’s easier to keep Bamboozled at arm’s length, because we instantly recognize it as an intentionally exaggerated editorial cartoon. Compare that to Do the Right Thing, which despite its own flourishes of caricature was packed with enough realism that some critics feared it wasn’t just an accurate depiction of real-world racial tension but a fuse for it, too.

I find it interesting that you think Lee might have less contempt for MC Serch’s character than others, because one of the things that I most admire about Bamboozled is the way it makes almost every character a clown, a culprit and a victim all at once. Lee’s contempt, in my opinion, isn’t for the characters. It’s for the whole fucking system, by which I mean not just the entertainment industry but the societal structure, too, which of course is borne of America’s shameful past. Lee seems to recognize that some of the things people do in an attempt to correct the record only end up creating new problems. A great example would be the character played by Mos Def, who insists that even his sister, Jada Pinkett Smith’s Sloan, calls him by his chosen name, Big Blak Afrika, and not by his “slave name” of Julius (given to him by his parents). In his attempt to reject the expectations and/or demands of a mostly white society, Big Blak Afrika manages to reject his parents, without even fully realizing it, and then he rejects his sister, inadvertently calling her a “house nigger” because she has aspirations within that mostly white world. From Big Blak Afrika’s perspective, he’s keeping it real. From his sister’s perspective, he’s clowning (she calls him “ignorant,” “retarded” and “embarrassing”). Lee never suggests that only one of them is right, because the point he’s trying to make is about perception, and what’s clear is that one black person’s black pride is another’s pathetic acceptance of buffoonery.


EH: That ambiguity is one of the most interesting things about the film, and it’s especially apparent in any of the scenes involving Big Blak Afrika’s rap group, the Mau Maus. It’s hard to know what Lee thinks about them, which is curious because they’re the characters who come closest to articulating Lee’s own ideas, the ideas of the film. They’re all about black pride and black consciousness, about making art that deals with serious issues and confronts prejudice rather than trying to fit into a racist system. To some degree, they’re contrasted against Delacroix, who’s increasingly absorbed by the white system, and Manray/Mantan (Savion Glover), who shrugs off whatever compunctions he might have for the chance to make some money. It’s obvious that Lee sympathizes with Big Blak Afrika when he complains about a famous rapper, saying, “That motherfucker’s a millionaire, grunting on record.” He’s lamenting the fact that black entertainment that enforces negative stereotypes—“bling” and gangstas—is so successful while more politically, racially and socially conscious art is, in Sloan’s word, just thought of as “embarrassing.” And yet Lee often seems to be mocking the Mau Maus as well, for having a political consciousness and then being unable to articulate their ideas except with empty posturing and, ultimately, useless violence.

In one key scene, Delacroix and Sloan are auditioning various black performers for the Mantan show. They see a parade of comics, singers and performers, mostly validating Big Blak Afrika’s complaint, since Delacroix is delighted by anything crude and abrasive, while looking on with bafflement at the musician who plays the didgeridoo, because his beautiful, melancholy music doesn’t fit at all with the image of blackness that Delacroix is envisioning here—anything that displays black people as capable of grace and beauty is out. And then the Mau Maus themselves come out, rapping and shouting, delivering their in-your-face aggressive style of performance, and Delacroix seems physically disgusted. Because of the rest of the sequence, one might think that Lee is once again showing Delacroix missing the point, but it’s hard to tell, mainly because after all the rhetoric delivered by the Mau Maus throughout the film, their actual performance is incoherent and empty, their presumably political lyrics entirely indecipherable amidst all the shouting.

This impression is confirmed by the finale, in which the Mau Maus simply wind up conforming to—and broadcasting through the media—the black stereotype of the violent gangster that they’d claimed to oppose. Ultimately, these activists have nothing to offer but guns and senseless death. How Lee feels about them, in the end, is suggested by the scene where they’re killed by the cops. They’re celebrating their murder of Mantan by drinking big bottles of Da Bomb, the malt liquor that Lee had earlier lampooned in a sequence parodying advertising targeted at black people. This film, for all its humor and outrageousness, is ultimately extremely bleak, because this ending suggests just how difficult it is to escape the expectations and stereotypes of a predominantly white society. Society expects black people, and especially black men, to be either buffoons or killers, and almost everyone in this film is all too eager to feed into that system, on the air or off.


JB: To rewrite your last sentence a bit, I think the larger issue is that blackness is often closely associated with violence and thuggishness (be it substantive or merely stylistic), which creates that “house nigger/field nigger” division exemplified by the relationship of Sloan and Big Blak Afrika, in which a black person who takes a white-collar job and speaks in grammatically correct sentences is regarded as somehow faux black while a black person who embraces baggy jeans and rap is regarded as accepting, and furthermore perpetuating, the larger society’s lowered expectations. Exactly what Lee thinks about the Mau Maus is unclear: are they genuinely violent thugs all along, or does the system force them to fulfill the stereotype? What is clear is that the Mau Maus’ determination to exhibit their blackness renders any deeper intentions moot, at least to the white-dominated entertainment industry, exemplified by Delacroix, who recoils in horror at their audition and then says, “It’s frightening; I don’t want anything to do with anything black for at least a week.”

Delacroix is the movie’s whiteface performance. Not literally, of course. But almost. Wayans’ portrayal is dominated by a pinched, nasally voice, a rigid stick-up-the-ass posture and frequent hand gestures. It’s a performance that suggests the absurdity of white people “acting black,” and beyond that the extremeness of it implies that there’s a lot of room between succeeding in a predominantly white man’s world (in the United States, I mean) and actually trying to become white. Wayans’ Delacroix is pure caricature, obviously, and I’m impressed at the consistency of the performance throughout, but even more I’m intrigued by the character’s contradictions.

In a piece for his Black History Mumf at Big Media Vandalism, Odie Henderson points out that Delacroix’s motivations often turn on a dime. “First, Delacroix wants to do the show to get fired, then he wants to do it to prove a point, then he’s happy about the show despite several scenes of him being upset by what his White writers are putting into the mouths of his characters. Then we see him laughing at some of the Mantan show. When he wins awards, he dances around like the coons on his show. Why?” The answer, I think, is this: Delacroix creates his minstrel show as an attempt to be the tail that wags the dog, but somewhere along the way, and without him entirely noticing it, the system reasserts its dominance. Maybe it’s fame that corrupts. Maybe fortune. It doesn’t really matter. To swap metaphors, the bottom line is that the house always wins.


EH: Odie sees that inconsistency as a sign of the movie’s script weaknesses, but I think you’re on to something there. Delacroix’s motivations are constantly changing because the character isn’t quite sure what he wants, which makes him an easy target for assimilation by a system that can absorb and appropriate pretty much anything to its own purposes. Bamboozled shows a process that’s been going on in the entertainment industry at least since the industry figured out that they could even market punk rock, a music ostensibly defined by rebellion, political engagement and non-commercialism. Delacroix’s initial subversive agenda, like the Mau Maus’, is very poorly defined—because the character is confused, I think, not because of a failure of the script—and Delacroix, who should understand all too well how the media works, is kidding himself that he can get any of his ideas across in his show.

Not that Delacroix has many well-defined ideas, really. Lee mocks almost everyone in this film to some extent, but he’s most unsparing of Delacroix and his boss, the white Dunwitty (Michael Rapaport). That’s because they’re the characters who are most strenuously trying to deny their respective races and act like something they’re not. That seems to be the biggest crime for Lee. Delacroix’s exaggeratedly nasal elocution is the kind of voice that Lee has always used to signal a character, generally a villain, who’s trying to pretend that he’s white—in that respect, Wayans’ Delacroix is a descendant of Giancarlo Esposito’s Julian in Lee’s sophomore film School Daze, though Wayans’ performance is far better. Delacroix is also the counterpart to Dunwitty, a white Irish guy who speaks with what he imagines to be a black dialect, and who thinks he has the right to say “nigger” because he has a black wife and “biracial kids.” He gets a great meta line that signals Lee’s contempt for this kind of cross-racial acting: “I don’t care what Spike Lee says, Tarantino was right, it’s just a word.”

At the root of Dunwitty’s attitude about race is a confidence in the progress that has been made in civil rights in the United States. As Honeycutt (Thomas Jefferson Byrd) says on the Mantan show, dressed up as a blackface Abraham Lincoln, “Four score and seven years ago, they was kicking our ass. … But this is the new millennium!” The agenda that this minstrel show eventually ends up pushing is based on the idea that racism exists only in the past, a relic of a previous era with no relation to the post-racial present. By broadcasting a minstrel show full of outdated racist imagery, they’re suggesting that the only form of racism is this kind of super-obvious stereotyping, which is so blatant that it’s easy to think that racism no longer exists, that there’s no relation between blackface and the much more insidious and undercover racism that keeps black entertainers like Delacroix, his father and Manray ghettoized and marginalized, or the kind of racism that leads to situations like having a roomful of white writers writing for a supposedly black show and providing readymade excuses for the lack of black writers, including a dearth of qualified black people being available.


JB: Perhaps even more significantly, Bamboozled via Mantan explores the ramifications of asserting one’s strength through an attempt to reclaim and redefine words and stereotypes that were designed to be pejorative. In the early days of the Mantan show, the actors wear blackface with a certain amount of excitement. It’s their show. It’s their path to stardom. Thus, their adoption of blackface feels like a symbol of their independence and control—they take ownership of the blackface/minstrel identity so that the identity doesn’t own them. It all makes sense on paper, but in reality it proves problematic. The second time we see Womack (Tommy Davidson), aka Sleep’n Eat, applying the mixture of burned cork to his face, he does so angrily, and Manray looks at himself in the mirror with an expression of disillusionment. The implication of this shift is that blackface is inherently and inescapably vile and demeaning: Manray and Womack can wear blackface without malice and maybe even without insensitivity, but they can never truly wear it with pride, because the negative history of blackface is too powerful to be fully neutralized.

On that note, I’m glad you brought up the meta reference to Lee’s spat with Tarantino, because I can’t help but wonder if this is partly Lee’s attempt to comment on Tarantino’s frequent use of the word “nigger” in his films. Tarantino isn’t trying to be demeaning—shocking, maybe—when he has Samuel L. Jackson’s characters (among others) drop the n-bomb as freely as Martin Scorsese characters drop the f-bomb. Quite the contrary. Tarantino adores and even over-romanticizes black culture, as defined through Blaxploitation films, and it’s fairly obvious he thinks there’s little more emboldening than a black person saying “nigger.” But while that might make sense on paper, again in reality it proves problematic. No sensible person can argue that “nigger” is “just a word.” If it were “just a word,” Tarantino wouldn’t be so giddy about using it. So while Tarantino seems to believe he can rewrite the definition of “nigger,” it’s worth asking whether all he’s really doing is desensitizing his audience to the word and—this is crucial—to all the hateful implications buried within it.

One of the most disturbing moments in Bamboozled is the one just after we’ve watched Manray and Womack don blackface for the second time. As they stare into their makeup mirrors backstage, we can hear the sounds of Honeycutt exciting the studio audience, inciting them into a spirited, anticipatory chant of “Niggers! Niggers!” As with their blackface attire, the audience means no harm with their chant. In fact, much like Tarantino, they’re trying to express their fondness. But the combination of that chant with those images of two men in blackface is particularly revolting, and it sets us up for what I think is the most important moment in the film, the one much later when Manray appears on stage in street clothes and stuns a raucous, standing crowd into silence. This is the moment when Manray delivers his Howard Beale speech, but his words are remarkably irrelevant. His statement is made simply through his refusal to perpetuate the Mantan show’s myth, thereby breaking the spell of mutual and willful blindness and holding the audience accountable for their behavior. Meanwhile, Lee’s statement is made through shots of the crowd’s stunned yet immediately understanding reaction, which implies that underneath all the external insensitivity and self-delusion, the audience knew that a minstrel show was revolting and shameful all along.


EH: Even more stunning, and revolting, is Delacroix’s lame attempt to pass off the moment as yet another joke, saying that they’re going to take Mantan out back and whip him. That’s a shocking moment because it drives home just how easy it is to be desensitized to this kind of racism, to the point where Delacroix doesn’t even seem to realize that he’s crossing a line by so nakedly evoking the violence that had been the subtext of the Mantan show all along, as in the scene where the plantation owner finds Mantan and Sleep’n Eat in the chicken coop and starts shooting at them with a shotgun. As you say, this kind of history can never be neutralized, which is what Delacroix and the other showrunners don’t seem to realize. Dunwitty, in particular, likes to think that things have changed enough that there’s no longer any need to be P.C., no need for any special attention to matters of race, even though almost all of his staff is white with only token black writers and executives. Through marketing and the sheep-like mentality of entertainment audiences, they’re able to cram this stuff down people’s throats for a while, and even convince people that it’s great, but eventually it’s seen for what it is, an ugly reminder of the ways in which black people have been treated in the United States for much of the country’s history.

Lee provides this reminder himself, throughout the film, by cutting in excerpts from various pieces of entertainment: Birth of a Nation, racial caricatures in cartoons, The Jeffersons and Good Times, and the old Hollywood blackface comedians who provided the principal impetus for this film, those guys like Mantan Moreland and Bert Williams who did their pop-eyed, subservient, buffoonish schtick while playing sidekicks, chauffeurs and servants for white stars. There’s also plenty of iconography from the history of blackface, which Delacroix begins accumulating after receiving the rather sarcastic gift of a “jolly nigger bank” from Sloan, who seems to be giving it to him as a not-too-subtle way of calling him a sellout. Soon enough, whenever Lee shows Delacroix’s office, he’s surrounded with more and more blackface memorabilia, presumably displayed in a spirit of reclaiming the imagery, but again, he can’t escape its negative connotations, and the more blackface junk he piles on the shelves of his office, the more all those big lips and wide eyes seem to be mocking him. It’s obviously important for Lee that this film be seen in its context, as a critique of a long history of racism and marginalization of black performers in American cultural history, a critique that includes the more subtle ways in which that history extends into the present day.


JB: That’s well said. You know, the timing of this conversation is interesting in a few ways, but one of them is this: Bamboozled ends with a montage retrospective of film/TV history that’s quite similar to the one at the end of Martin Scorsese’s 2011 ode Hugo, except of course in tone and intent. Whereas Scorsese’s film pays nostalgic tribute to cinema history (and in particular the works of Georges Méliès), Lee’s montage is mournful, featuring clips of white actors in blackface, black actors in caricature roles and cartoon characters drawn according to degrading stereotypes. The Bamboozled montage is set to a musical arrangement by Terence Blanchard that’s so mellow and inviting that it could have just as easily scored the uplifting Hugo sequence, except that when paired with these shameful images it takes on a funereal tone. Lee’s montage isn’t angry, it’s worth underlining. In fact, while it’s confrontational, Bamboozled isn’t a particularly angry film as a whole. Instead, the mood is melancholy, full of sadness for this country’s troubled past and for the way those sins of yesterday still affect us today.

Bamboozled’s climactic montage (actually the first of two montages, because the closing credits scroll over images of those antique blackface toys) concludes with clips of black actors in relatively straightforward “Yes, sir” and “Yes, ma’am” portrayals of plantation-era servants in which offensiveness isn’t found in the dramatic performances themselves so much as the historic bases for those performances. In other words, those servant performances have less in common with Manray-as-Mantan’s minstrel antics than with, say, Viola Davis’ performance in The Help, the 2011 movie that enraged some critics and audiences by rewriting history at least as often as it reflects it. In a recent interview with Davis and her costar Octavia Spencer, PBS talk show host Tavis Smiley noted that while he was hopeful that both actresses would win Oscars for their performances he was “ambivalent” about what they would be winning for, expressing frustration that more than seven decades after Hattie McDaniel won an Academy Award for playing a servant, Davis and Spencer might be relegated to the same.

Smiley’s ambivalence is understandable, but Davis’ response was just as compelling: “That very mind-set that you have and that a lot of African-Americans have is absolutely destroying the black artist,” she said. “The black artist cannot live in a revisionist place. The black artist can only tell the truth about humanity, and humanity is messy. People are messy. Caucasian actors know that. … We as African-American artists are more concerned with image and message and not execution, which is why every time you see your images they’ve been watered down to the point where they are not realistic at all. … My whole thing is, do I always have to be noble? As an artist you’ve got to see the mess.”

“The Mess” seems to me the perfect way to describe not just the complicatedness of humanity but also the predicament of the modern black artist, which is one of the things Bamboozled explores. Smiley concluded his interview with Davis and Spencer by saying, “Let’s move on. Let’s tell some other stories about the character and the complexity and the humanity of black people.” But while that sounds straightforward, especially when said in relation to a troublesome film like The Help, Bamboozled shows that it isn’t so simple, because while certain roles have the potential to offend by reestablishing negative stereotypes (as true to life as they might be in some cases), other more politically correct roles have the potential to offend by straying too far from the typical “black” experience, as if black culture and/or the difficult economic realities facing many African-Americans are something to be ashamed of. Thus, Davis’ comments are interesting because in fact her character in The Help is extremely noble in terms of character and humanity; it’s the character’s predicament and the oversimplified film around her that are ignoble. Davis should have nothing to apologize for, and yet in press tours for the film she’s constantly been on the defensive.


EH: I haven’t seen The Help, and have little desire to, but I can only imagine what Lee would have to say about it. Not that Bamboozled ever suggests that there are any easy answers for black artists, and a version of the debate between Smiley and Davis is at the core of this film, which is all about trying to move on from the past without forgetting it, which is an extraordinarily difficult tightrope to walk. On the one hand, there’s entertainment that wallows in negative stereotypes, like Mantan. For Lee, as outrageous as the idea of a modern minstrel show is, there’s plenty of modern entertainment that fulfills this stereotype without the actual blackface. In real life, Lee has lobbed these accusations at Tyler Perry, among others. That’s the point of the bluntly parodic “Timmi Hillnigger” commercial: “If you want to keep it really real, never get out of the gee-to, stay broke, and continue to add to my multibillion dollar corporation, keep buying all my gear. … We keep it so real, we give you the bullet holes.” Lee is pointing out how much of modern culture targeted at black people subliminally delivers messages like that—that to “keep it real” is to live up, or rather down, to a certain stereotype of blackness. That’s why, when Delacroix rattles off the character traits of his proposed new stars—ignorant, dull-witted, lazy, unlucky—Dunwitty squeals with delight after each one, bouncing in his chair, unable to contain his excitement. “That’s exactly what I’m looking for!”

On the other hand, Lee is also critical of the kinds of Cosby-like, whitewashed shows that Delacroix was making for his network before Mantan, which in their eagerness to present very positive images of blackness also don’t really say much about the black experience or the real lives of black people. In some ways, this double-barreled criticism is a little self-serving—what’s the right kind of black movie? The kind Spike Lee makes, of course—but it also suggests the legitimate problems of black entertainment, which for much of American history has been saddled with stereotypes and limiting roles. I don’t think Lee’s suggesting that every black movie has to be Bamboozled as a result, but he is advocating for an awareness of this history, a refusal to act in ways that simply feed into the opposing stereotypes of the violent gangster and the subservient “house nigger.” That’s why so much of the mockery in Bamboozled isn’t simply directed at the characters within the film but resonates outwards to real incidents, like Delacroix’s faux-humble award acceptance speeches, which parody real speeches by Cuba Gooding Jr. and Ving Rhames that Lee had criticized for buffoonery and a “yes, massa” tone towards the white-run entertainment industry.


JB: And that’s where the debate gets really messy. I mean, why should Adam Sandler have a monopoly on cartoonish movies that appeal to the lowest common denominator of humor? Shouldn’t Tyler Perry be able to get in on that? Likewise, why should Roberto Benigni get to be the only one who acts like a clown at the Oscars? And why should Sean Penn get to be the only one to act obnoxiously humble in the presence of a fellow nominee when delivering his acceptance speech? While I greatly admire the way Bamboozled avoids oversimplification, this is where some of its implications become potentially hypocritical. Because in implying that Gooding and Rhames were being “Grateful Negroes” in their famous Academy Awards and Golden Globe Awards moments, Lee isn’t just distrusting their sincerity, he’s also eliminating such behavior from the realm of acceptability. In other words, he’s delivering a not-so-subliminal message that to “keep it real” means avoiding those kinds of displays. It’s a disheartening implication, less because of where Lee draws those lines than because the mere existence of such lines creates a no-win situation. Once again, “keeping it real” means being sincere unless one’s sincerity violates the black code, in which case outward appearances trump truth, and Viola Davis’ words seem particularly astute.

That said, while I think Bamboozled has moments of hypocrisy within it, I want to be clear that I think Lee is very aware of that hypocrisy, at least broadly speaking. One thing we’ve yet to mention explicitly is that Bamboozled is a critique of the treatment of blacks by blacks as much as it’s a critique of the system (although, no doubt, the overarching hypothesis suggests that the system is the primary influencer and that the other dominos fall from there). One of my favorite images of the film finds Delacroix in his apartment, kneading his bald head in confusion after the pilot taping of Mantan turns out to be a rousing success. Sitting in the dark, Delacroix stares into his computer screen at a cross-section diagram of a slave ship, which serves as Lee’s blatant acknowledgement that Delacroix is ever aware that his minstrel show is institutionalizing racism. Equally telling is the experience of Sloan, who is called a “house nigger” by her own brother, then is dismissed as “the help” by Delacroix and then is paradoxically called Delacroix’s puppet and manipulator by Manray after he learns that Sloan had slept with Delacroix prior to their relationship, which Manray assumes was a calculated business tactic.

Naturally, Sloan is offended. “It’s funny how a man always has to perceive an attractive young lady as having to fuck or suck somebody in order to get to the top,” she says in her own defense. “It doesn’t have anything to do with the fact that I’m intelligent maybe? Or have anything to do with the fact that I have drive?” The underlying message of that scene, when coupled with her earlier argument with her brother, is that whether a black person is perceived as an upstanding “house nigger” or a scheming “field nigger” doesn’t matter. A “nigger” is a “nigger”—and not Tarantino’s super-cool kind—and all the negative stereotypes attached to that identity can create prejudice between blacks and other blacks as easily as between whites and blacks.


EH: That scene with Sloan certainly shows that Lee understands just how tricky and contradictory the situation can be, creating a damned-if-you-do-damned-if-you-don’t dilemma for black entertainers and professionals, where even when they succeed, when they beat the odds and make it to the top in a game rigged in favor of white people, they’re not given credit for their successes. It’s worse for women like Sloan, who also have to deal with sexism and accusations of sexual manipulation, but even when that’s not a consideration, there will inevitably be accusations of tokenism, a suggestion that any successful black person only got to where they are through the help of affirmative action. That implication is certainly there when Delacroix’s all-white writing staff scrambles to justify the lack of any black writers in the room, suggesting that there were no qualified black people available, that the only way they could have hired someone black was by lowering their standards.

At the same time, you’re right that Lee is equally interested in the way that the system makes black people act towards each other. In that respect, the Lee film that Bamboozled most resembles is School Daze, which also deals with conflicting, opposing images of blackness: a black fraternity at an all-black college representing the buffoons and those who are trying to fit in and assimilate with whites, as opposed to a group of radical, politicized students who extol racial consciousness and awareness of African identity. That film is very awkward in typical Lee fashion, but it’s definitely a forerunner to the ideas he’s exploring in Bamboozled. Notably, School Daze opens with a montage of photographs from black American history (including the same slave ship cross-section that Delacroix looks at) and closes with a literal call to “wake up” that seems to be targeted specifically at black audiences, with Laurence Fishburne’s Dap turning to the camera and demanding that the audience think about the questions of black roles and stereotypes raised by the film.

Similarly, Bamboozled is pitched as a wake-up call. There might be some hypocrisy in Lee’s approach when he seems to be setting down his own rules for what it means to “keep it real,” but mostly the film isn’t advocating for any particular model of black behavior so much as it’s asking people to simply think about these issues, to be aware of the lessons of the past.


JB: And to be aware of the problems of the present, I agree. The Help certainly isn’t the first movie to grossly oversimplify racial or social issues, and so especially in this era of extreme Kool-Aid drinking, in which MSNBC, Fox News and so many other media channels (television and otherwise) peddle the notion that anyone who disagrees with you must be ignorant or pure evil, it’s refreshing to watch a movie so comfortable with its loose ends, a movie that’s satisfied with being a wake-up call rather than needing to impart a strict dogma of its own. Sure, Bamboozled is stagy. Sure, it’s blatant. (When Sloan isn’t being demeaned by the men around her she’s usually stopping to give them, and us, a history lesson.) But I don’t see how it would be possible to watch this movie without being at least sporadically unsettled by it, and that’s half the battle. Bamboozled is designed to spark reevaluation, and to do that it needs to shock us from complacency. It does that.

The movie may be hypocritical in spots, but that’s okay because it’s genuine where it counts. Unlike Clint Eastwood’s Gran Torino, for example, Lee never makes the mistake of thinking he can condemn these hateful stereotypes and revel in them at the same time. Blackface should make us uncomfortable, and so Lee keeps upping the ante to make sure we never accept it. First there’s the shock value of seeing Manray and Womack in the minstrel show; then there’s the shock value of the Halloween costumes and a packed studio audience in blackface; then there’s Dunwitty attending a Mantan taping in blackface; then there’s the montage of all those blackface movie moments, including a scene from Holiday Inn with Bing Crosby; and then there’s the montage of all those despicable antique toys. “Always keep ’em laughing” is Delacroix’s mission statement, imparted by his father, but while Bamboozled is an often funny film, each and every laugh is chased with bile—the flavor of knowing that just beyond the joke is a bitter, ugly truth.


Jason Bellamy ruminates on cinema at The Cooler. Follow his updates on Twitter.

Ed Howard chronicles his film viewing at Only the Cinema. He can also be found on Twitter.

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Interview: Lesley Manville and Liam Neeson on Working Together on Ordinary Love

It’s to the immense credit of these two great actors that Ordinary Love is so inspiring.



Lesley Manville and Liam Neeson
Photo: Bleecker Street

It’s to the immense credit of Lesley Manville and Liam Neeson that Ordinary Love is so inspiring. As Joan and Tom, the couple at the center of Lisa Barros D’Sa and Glenn Leyburn’s drama about a couple tested by the wife’s breast cancer diagnosis, their naturalism and comfort never waver while the characters stare down the disease.

Despite having never collaborated prior to their brief rehearsals for the film, these two celebrated actors settle authentically into the quiet dignity of longstanding companionate affection. Both performances hum with grace notes as the actors imbue even the most quotidian moments with compassion and wisdom. Ordinary Love speaks to how Joan and Tom maintain the strength of their relationship in spite of cancer, not because of it.

The bond that appears effortless on screen, however, was quite effortful, as I learned when talking to the two actors following the film’s limited release. The organic chemistry was evident between Manville and Neeson, who both spoke softly yet passionately about their approach to forging the connection at the heart of Ordinary Love. The two performers came to the film with storied careers and full lives, both of which contributed to how they approached bringing Tom and Joan’s tender marriage to life.

Lesley, you’ve said that Liam was the big draw for you to board this project. I’m curious, to start, what’s your favorite of his performances and why?

Lesley Manville: Oh my gosh! I’ve got to say the right thing here. I wish I’d have seen you [to Neeson] on stage. I never have. Schindler’s List, I think, really is up there. Had the [Ordinary Love] script been awful, then I wouldn’t have wanted to do it despite Liam. But the script was great, and they said Liam was going to do it, so I said it sounded like a good one, really.

Liam, do you have a favorite performance of hers?

Liam Neeson: I’ve seen Lesley in a couple of the Mike Leigh films. She struck me, and I mean this as a compliment, as like, “Oh, that’s someone who just walked in off the street and is playing this.” She was so natural and so great as an actress. And I did see her on stage, I thought she was wonderful.

Right away, we can sense such a shared history of the couple. Surely some of it came from the script itself, but how did you collaborate to ensure you were on the same page about where Tom and Joan have been?

Manville: Sometimes it’s hard to manufacture that or try to cook it up. I guess the casting of the two of us was pretty good and a fluke to some degree. We could have not got on. The warmth we have for each other is a bonus. We couldn’t predict that until we’d met. We’re quite similar as actors, really, we see what’s on the page and try to make it as truthful as possible. But day one, we were shooting scenes of them on the sofa, watching telly, not doing much, 30-plus-year relationship…you just have to plow in and do it. We’ve both lived a fair amount—

Neeson: We didn’t really “plan” anything. There’s a saying, “If it ain’t on the page, it ain’t on the stage.” That foundation stone of the script was beautiful.

Was there a rehearsal period, or did you just jump right in?

Manville: We had a couple of afternoons in New York, didn’t we?

Neeson: Yeah, we did.

Manville: Liam lives here, and I was doing a play. Lisa and Glenn, our directors, came over and we spent a few afternoons mostly eating quite nice lunches.

Neeson: Yeah, those were nice lunches. But we certainly didn’t “rehearse” rehearse it, did we?

Were they more like chemistry sessions?

Neeson: Yeah, just smelling each other, really!

Liam, you’ve said that part of what drew you to the film was the ability to play someone like yourself, a nice Northern Irish man. Is it easier or harder to play something that’s less like a character and more like yourself?

Neeson: I think if you’re playing a character that’s not you, i.e. thinking of doing accents, there’s a process of work you have. Be it an American accent or a German accent, there’s a process. Then I try to do that and ignore it. So, whatever comes out of my mouth comes out. If a few Irish words come out, if it’s supposed to be German, I don’t care. You can fix it a little bit in an ADR department, but I hate doing a scene with a dialect coach there.

I have to tell you a funny story. I did this film Widows with Viola Davis a couple years ago. And myself and Colin Farrell have to be from Chicago. I met with this lovely lady, the dialect coach. My first scene was in a shower, right, and into the bathroom comes Viola with a little drink [mimes a shot glass] for her and I, it’s a whole process we do before I do a heist job. It’s a little ritual we do, and she has a dog, a tiny wee thing. When we finish the scene, I’m supposed to go “rawr-rawr” to the dog. I did this a couple of times, and the dialect coach literally ran in and says, “Liam, you’re doing the dog sound wrong, accent wise! It should be ‘woof-woof,’ use the back of your throat.” I thought, “She’s pulling my leg! The dog’s that size [puts hand barely above the ground].” But she meant it.

Manville: Oh dear, she needs to take a check, doesn’t she?

Neeson: But being the professional I was, I went “woof-woof.”

When you’re playing characters who are “ordinary” or “normal,” as the final and working titles for the film have suggested, do you start with yourself and fit into the character? Or is the character the starting point and you invest little pieces of yourself into it?

Manville: Certainly, for me, there’s a lot about Joan that’s not a million miles away from me, although there are obvious differences. I just thought, there’s this woman, they’ve had this tragedy in their lives, they’ve lost their daughter, getting on with things, their lives have reduced down to this co-dependent small existence—it’s all about the ordinary stuff. And then you’ve just got to layer onto that the fact that this horrible diagnosis happens. But, in a way, I felt that took care of itself because I—touch of wood [knocks on the wood frame of her chair]—have not been through breast cancer. I’ve had a sister who did, but the women in the [hospital] scenes, the technicians and the surgeons were all real, and they were very helpful. They were wonderful women, and they helped me hugely just walking me through it. I just thought, “There’s Joan, and you’ve just got to be Joan as these other things are happening to her.” Of course, all bits of your own experiences and life stuff comes out. But it’s almost not conscious. I’ve had a lot of life—a lot of ups, a lot of downs, as has everybody. That’s nothing exceptional. Nothing more different than the average person. Our job is we lock those feelings away somewhere inside of us, and they’re there to call upon if we need to.

Neeson: Yeah, that’s a great way of putting it. James Cagney used to have an expression when an ingénue would ask him how to do a scene. He famously said, “You walk in the room, plant your feet and speak the truth.” That was always his answer. It’s true.

There’s a moment during chemo where Joan makes a remark that she thought the experience would change her more but feels relatively the same. Lesley, I’m curious, do you believe her at that moment?

Manville: Yeah, because you’re always you, no matter what’s happening. I guess that kind of statement is probably quite particular to people who go through a big health thing like that. You expect it’s going to really alter you, shift you, but actually it’s still you underneath. Because it’s just you with this epic thing happening to you. Nevertheless, it’s you.

Is it tough as an actor to depict that kind of stasis while also bringing some variation?

Manville: I think there’s enough in the scenes. A good point in the film is when they [Tom and Joan] are having a row about nothing—which color pill. But it’s bound to happen. They’re a great couple, yet something gives way because that’s human. I felt that was quite well charted throughout the script.

We don’t really get a similar moment of verbal reflection from Tom. Do you think the same sentiment of feeling unchanged might apply to him?

Neeson: There’s one scene where he visits their daughter’s grave and talks about how scared he is. And I think he is. But he’s “man” enough to put up a kind of front that everything’s going to be okay, and I think he really believes that too. But he’s terrified that he might lose his life partner. It might happen. Without getting too heavy about it, I know Lesley has experienced loss in her family. I’ve had four members of my family die. It was wrenching for the family—very, very wrenching. It’s a horrible disease. Lesley was saying to me last night, in America alone, one in eight women are going to suffer some form of breast cancer, which is an astronomical number. We are all one degree of separation from someone who has it.

Manville: But the survival rate is very impressive now.

It’s nice that the film is about more than just the struggle of the disease but how life continues in spite of it. We even start the film more or less where we ended it in the calendar year.

Neeson: Just that minutiae of life. Going to a grocery store. You still have to eat! Save up your coupons, that minutiae, I love that it comes across the script.

You’ve both worked with some incredible directors in your time. Is there anything in particular that you took from them for Ordinary Love, or do you just clear out your memory in order to execute what Lisa and Glenn want?

Neeson: I think Lesley said in an earlier interview—forgive me for jumping in, darling—that you absorb it through osmosis if you work with really good people. And bad people too. You just allow it to come out. You’re not, “What was it Martin Scorsese said? I must remember that. Or Steven Spielberg”—I don’t do that.

Manville: Also, they get a lot from you too. A lot of people think directors are like dictators. If they employ two actors like us, they’re expecting a collaboration of some sort. Hopefully they get something from us too.

In this more recent stage of your career, you’ve each had roles that have exploded and become beloved by the Internet—Liam with Taken, Lesley with Phantom Thread. How do you all react to something like that making such a big splash where people turn your work into a meme?

Manville: I didn’t know what a meme was until quite recently. Somebody told me I was a meme.

Neeson: What is it? I honestly don’t know. I’ve heard the word, but I don’t know what it means.

Manville: They just take a bit of a performance…

Yes, snippets of a performance and use it as a response to something else. Recontextualized.

Neeson: Oh, I see. Like “release the kraken.”

Or “I have a very particular set of skills” from Taken. I see that, and I see bits of Cyril a lot online.

Manville: Apparently, I’m a bit of a gay icon. So that’s new. Never thought I’d reach my age and be that. But I’ll take it!

Is that just a nice thing to keep in the back of your head? Does it enter into the process at all?

Manville: No! Listen, I think there’s a myth that actors, however successful they are, wander around in some sort of successful bubble. You’re just not! You’re having your life like everyone else. I understand that our jobs are quite exceptional, and other people view our jobs with some kind of halo over them. But personally speaking, when I’m working, I’m working. The rest of my life is incredibly regular.

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Review: The Call of the Wild Provides a Resonant Take on a Classic

The film’s avoidance of cruel Gold Rush realities is more than made up for by its spirited kineticism.




The Call of the Wild
Photo: 20th Century Studios

The latest cinematic adaptation of Jack London’s The Call of the Wild is a surprisingly thrilling and emotionally moving adventure film. Its surprises come not only from director Chris Sanders and screenwriter Michael Green’s dramatic overhaul of the classic 1903 novel for family audiences, but also from the way their revisions make London’s story richer and more resonant, rather than diluted and saccharine.

It’s worth recalling that London’s vision of man and nature in The Call of the Wild is anything but romantic; indeed, at times it’s literally dog eat dog. In his story, the imposing yet spoiled Buck, a St. Bernard and Scotch Collie mix, is kidnapped from his wealthy master’s California manor and sold to dealers in Yukon Territory, where the Gold Rush has created high demand for sledding dogs. Buck’s initiation into the culture of the Northlands involves severe beatings at the hands of his masters, brutal rivalries with fellow sledding dogs, harsh exposure to unforgiving elements, and an unrelenting work regimen that allows for little rest, renewal, or indolence. What London depicts is nothing less than a Darwinian world where survival forbids weakness of body and spirit, and where survivors can ill-afford pity or remorse.

Not much of that vision remains in Sanders and Green’s adaptation. Buck is still kidnapped from his home and sold to dog traders, but his subjugation is reduced from repeated, will-breaking abuse to a single hit. In this Call of the Wild, dogs never maul one another to death, a regular occurrence in London’s novel. And minus one or two exceptions, the human world of the story has now become uplifting and communal rather than bitter and cutthroat. In the first half of the film, Buck’s sledding masters are an adorable husband-and-wife team (Omar Sy and Cara Gee) in place of a rough pair of mail deliverers, and in the second half, John Thornton (Harrison Ford), Buck’s last and most beloved master, isn’t revealed to be hardened treasure-seeker, but a grieving man who finds redemption in the great outdoors.

The film’s avoidance of cruel Gold Rush realities is more than made up for by its spirited kineticism and by its deepening of the man-dog bond that forms the heart of London’s story. This Call of the Wild relies heavily on a CGI Buck (and other virtual beasts) to create complex choreographed movement in labyrinthine tracking shots that would be impossible to execute with real animals. One might expect the artifice of even the most convincing CGI to undermine Buck’s palpable presence, as well as the script’s frequent praises to the glory of nature, yet the film’s special-effects team has imbued the animal with a multi-layered personality, as displayed in joyously detailed, if more than slightly anthropomorphic, expressions and gestures. And the integration of Buck and other CGI creations into believable, immersive environments is buttressed by the cinematography of Janusz Kamiński, who lenses everything from a quiet meadow to an epic avalanche with lush vibrancy.

In the film’s first half, human concerns take a backseat to Buck’s education as he adapts to the dangerous world of the Northlands, but in the second half the emergence of Ford as Buck’s best friend adds to the film a poignant human dimension. Thornton rescues Buck from a trio of inept, brutish, and greedy city slickers (Dan Stevens, Karen Gillan, and Colin Woodell), and Buck in turn saves Thornton from misery and drunkenness as he pines away for his late son and ruined marriage while living alone on the outskirts of civilization.

This is a welcome change from London’s depiction of Thornton, who possesses on the page a kind heart but not much else in the way of compelling characteristics; the summit of his relationship with Buck occurs when he stakes and wins a fortune betting on Buck’s ability to drag a half ton of cargo. In this film version, Thornton and Buck’s relationship grows as they travel the remotest reaches of wilderness where Thornton regains his sense of wonder and Buck draws closer to the feral origins of his wolf-like brethren and ancestors. Ford lends gruff vulnerability and gravity to Thornton in scenes that might have tipped over into idyllic cheese given just a few false moves, and his narration throughout the film forms a sort of avuncular bass line to the proceedings lest they become too cloying or cute.

A paradox exists in The Call of the Wild, which is indebted to advanced technological fakery but touts the supremacy of nature and natural instincts. Yet there’s a sincerity and lack of pretense to the film that transcends this paradox and evokes the sublime.

Cast: Harrison Ford, Dan Stevens, Omar Sy, Karen Gillan, Bradley Whitford, Colin Woodell, Cara Gee, Scott MacDonald, Terry Notary Director: Chris Sanders Screenwriter: Michael Green Distributor: 20th Century Studios Running Time: 100 min Rating: PG Year: 2020 Buy: Book

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Review: Daniel Roher’s Once Were Brothers: Robbie Robertson and the Band

Robertson’s sadness was more fulsomely evoked by Martin Scorsese in The Last Waltz.




Once Were Brothers: Robbie Robertson and the Band
Photo: Magnolia Pictures

Toward the end of the 1960s, with the Vietnam War raging and the civil rights movement and the counterculture in bloom, art was about taking political and aesthetic sides. As such, one can understand how Bob Dylan’s electric guitar could be met with violent boos, as it signified a crossing of the bridge over into the complacent mainstream, to which folk music was supposed to represent a marked resistance. In this context, one can also appreciate the daring of the Band, whose music offered beautiful and melancholic examinations of heritage that refuted easy generational demonizing, while blending blues, rock, and folk together to create a slipstream of American memory—Americana in other words. Like Dylan, the Band, who backed him on his electric tour, believed that art shouldn’t be reduced to editorial battle hymns. Complicating matters of identity even further, the prime architects of Americana are mostly Canadian. Robbie Robertson, Rick Danko, Richard Manuel, and Garth Hudson were all from Ontario, while Levon Helm hailed from Arkansas.

Once Were Brothers: Robbie Robertson and the Band is concerned mostly with celebrating the Band’s early rise and influence on American culture, as well as their sense of connecting the past and present together through empathetic lyrics. Holding court over the film is Robertson, the dapper and charismatic songwriter and guitarist who looks and sounds every inch like the classic-rock elder statesman. Airing sentiments from his memoir, Testimony, Robertson mentions his mixed heritage as a citizen of the Six Nations of Grand River reservation who also had Jewish gangster relatives, and who moved to Canada at a formative age. Richardson learned his first chords on the reservation, and began writing songs professionally at 15, after he met Ronnie Hawkins and Helm. Hawkins’s group would over several permutations become the Band, whose musical identity crystallizes during their collaboration with Dylan.

Director Daniel Roher’s glancing treatment of Hawkins, a vivid presence who also performed on Martin Scorsese’s Band concert film The Last Waltz, signifies that Once Were Brothers is going to steer clear of controversy. Was Hawkins bitter to have his band usurped by the teenage prodigy Robertson? Even if he wasn’t, such feelings merit exploration, though here they’re left hanging. The documentary’s title is all too apropos, as this is Robertson’s experience of the Band, rather than a collective exploration of their rise and fall. To be fair, Danko, Manuel, and Helm are all deceased, the former two dying far too young, though Hudson perhaps pointedly refused to participate in this project—another event that Roher fails to examine. And the big conflict at the center of this story—Robertson’s intense, eventually contentious relationship with Helm—is broached only in an obligatory fashion.

Although the fact that Robertson and Hudson are the only Band members left standing adds credence to the former’s view of things, as he maintains that much of the group succumbed to drugs and booze, leaving him to write most of the music and to shepherd their joint career as long as he could. (Robertson’s wife, Dominique, offers disturbing accounts of the car crashes that routinely occurred out of drunk and drugged driving.) Helm, however, insisted that the Band’s collective influence on musical arrangements merited a bigger slice of royalties all around. Robertson and various other talking heads remind us of these grievances, though Roher quickly pushes on to the next plot point. Robertson is a magnificent musician and subject, but his devotion to his side of the story renders him suspicious—a cultivator of brand.

For these omissions and elisions, Once Were Brothers is a slim, if ultimately enjoyable, rock testimony. The highlight is the archival footage of the Band practicing and recording, including a privileged moment with Dylan after one of the controversial electric concerts, as well as interludes at the pink house in Woodstock where they recorded their defining Music from Big Pink, an album that included their classic “The Weight,” which Dennis Hopper would turn into a master boomer anthem in Easy Rider. Moments of the Band at play affirm Robertson’s idea of their early days as a kind of lost utopia, and his present-day nostalgia is cagey yet undeniably moving. Yet Robertson’s sadness, his sense of having witnessed friends and collaborators get washed away by bitterness and addiction, was more fulsomely evoked by Scorsese in The Last Waltz, as he looked at the Band and saw an entire group, a dying unit, rather than Robbie Robertson and the other guys.

Director: Daniel Roher Distributor: Magnolia Pictures Running Time: 100 min Rating: R Year: 2019

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Review: Come and See Is an Unforgettable Fever Dream of War’s Surreality

It suggests that a war’s horrors were the ultimate unassimilable experience of the shadowy depths of the human mind.




Come and See
Photo: Janus Films

War movies largely condition us to look at warfare from a top-down perspective. Rarely do they keep us totally locked out of the commander’s map room, the bunker where the top brass exposit backstory, outline goals, or lay out geography for the viewer. Both characters and audience tend to know what’s at stake at all times. Not so in Elem Klimov’s 1985 film Come and See, in which relentless bombings and frenetic camerawork shatter the Belarusian countryside into an incoherent, fabulistic geography, and the invading Germans appear to coalesce out of the fog on the horizon like menacing apparitions.

We experience the German invasion of Belarus through Flyora (Aleksey Kravchenko), a teenager who joins the local partisan militia after discovering a rifle buried in the sand. The early scene in which he departs from his mother and sisters presents a disconcerting, even alienating complex of emotions: the histrionic panic of his mother (Tatyana Shestakova), who alternately embraces and rails against him; the hardened indifference of the soldiers who’ve come to retrieve him; and the jejune oblviousness of Floyria himself, who mugs at his younger siblings to mock his mother’s concerns. Eager to participate alongside the unit of considerably more weathered men, Flyora feels emasculated when he’s forced to remain behind in the partisans’ forest encampment with Glasha (Olga Mironova), a local girl implicitly attached to the militia unit because she’s sleeping with its commander, Kosach (Liubomiras Laucevicius).

Glasha first takes on nymph-like qualities in Flyora’s adolescent imagination, appearing in hazy close-ups that emphasize her blue eyes and the verdant wooded backdrop. This deceptive idyllic disintegrates, however, when the Germans bomb and storm the empty camp, kicking up clouds of dirt and smoke that never seem to fully leave the screen for the rest of Come and See’s duration. The two teenagers flee, pushing through the muck of the now-fatal landscape, only to discover more horrors waiting for them back in Flyora’s village.

The horrors lurking in the mists of a muggy Eastern European spring may not be what Carl von Clausewitz had in mind when he coined the phrase “the fog of war,” but Klimov’s masterpiece suggests a redefinition of the term, the evocative phrase signifying the incomprehensible terror of war rather than its tactical incalculables. Come and See’s frames are often choked with this fog—watching the film, one almost expects to see condensation on the screen’s surface—and Klimov fills the soundtrack with a kind of audio fog: the droning of bombers and surveillance planes, the whine of prolonged eardrum-ringing, an ambient and sparse score by Oleg Yanchenko. It’s a cinematic simulacrum of the overwhelming, discombobulating sensory experience of war that would have an influence on virtually every war movie made after it.

And yet, in a crucial sense, there’s hardly a more clear-sighted or realistic fiction film about World War II. Klimov refuses to sanitize or sentimentalize the conflict that in his native language is known as the Great Patriotic War. While fleeing back into the woods with Flyora, Glasha momentarily glimpses a heap of bodies, Flyora’s family and neighbors, piled on the edge of the village where tendrils of smoke still waft from their chimneys. Despite the fleeting nature of her glance, the image sticks with the viewer, its horror reverberating throughout the film because Klimov doesn’t give it redemptive or revelatory power. There’s no transcendent truth, no noble human dignity to be dug up from the mass graves of the Holocaust.

Florya and Glasha eventually separate, Flyora joining the surviving men to scour the countryside for food, only to find himself the survivor of a series of atrocities perpetrated by the Germans. A full third of the Nazis’ innocent victims were killed in mass executions on the Eastern Front—both by specially assigned SS troops and the regular Wehrmacht (though the myth of a “clean Wehrmacht” lives on to this day). As the end titles of Come and See inform the audience, 628 Belarusian villages were extinguished in the Nazis’ genocidal quest for Lebensraum, so-called “living space” for the German Volk. As wide-eyed witness to a portion of this monstrous deed, Flyora’s face often fills the film’s narrow 4:3 frame—scorched, bloodied, and sooty, trembling with horror at the inhumanity he’s seen.

Like his forbears of Soviet montage, Klimov uses a cast stocked with nonprofessionals like Kravchenko, and he doesn’t shirk from having them address the camera directly with their gaze. In Klimov’s hands, as in Eisenstein’s, such shots feel like a call to action, a demand to recognize the humanity at stake in the struggle against fascism. Klimov counterbalances his film’s apocalyptic hopelessness with a righteous rage on behalf of the Holocaust’s real victims. The film, whose original title was Kill Hitler, takes as its heart-shattering climax a hallucinatory montage of documentary footage that imagines a world without the Nazi leader.

Come and See bears comparison to Andrei Tarkovsky’s Ivan’s Childhood, which likewise narrates a young boy’s conscription into the irregular Russian resistance to German invasion. But whereas Tarkovsky embellishes his vision of a war-torn fairy-tale forest in the direction of moody expressionism, Klimov goes surreal. Attempting to make off with a stolen cow across an open field—in order to feed starving survivors hidden in the woods—Flyoria is blindsided by a German machine-gun attack. Pink tracers dart across the fog-saturated frame, a dreamlike image at once unreal and deadly. Taking cover behind his felled cow, Flyoria awakes in the empty field, now absolutely still, with the mangled animal corpse as his pillow.

As an art form, surrealism was fascinated by the capacity for violence and disorder lurking in the psyche. Without betraying the real—by, in fact, remaining more faithful to it than most fictional remembrances of WWI have been—Come and See suggests that the war’s horrors were the ultimate unassimilable experience of the shadowy depths of the human mind. For Klimov, the dreamscapes of war realized surrealism’s oneiric brutality.

Cast: Aleksey Kravchenko, Olga Mironova, Liubomiras Laucevicius, Vladas Bagdonas, Jüri Lumiste, Viktors Lorencs, Evgeniy Tilicheev Director: Elem Klimov Screenwriter: Ales Adamovich, Elem Klimov Distributor: Janus Films Running Time: 142 min Rating: NR Year: 1985

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Review: Corpus Christi Spins an Ambiguous Morality Tale About True Faith

It’s within the murky realm of self-doubt and spiritual anxiety that it’s at its most audacious and compelling.




Corpus Christi
Photo: Film Movement

Using as its jumping-off point the surprisingly common phenomenon of Polish men impersonating priests, Jan Komasa’s Corpus Christi weaves an elaborate, thoughtful, and occasionally meandering morality tale about the nature of faith, grief, and community in the 21st century. Daniel (Bartosz Bielenia), a 20-year-old juvenile delinquent, is a recently converted believer, but he’s also an opportunist. After finding himself mistaken for a man of the cloth upon arriving in a small, remote town, Daniel decides to strap on the clergy collar from a costume and play the part for real. Better that than head to the sawmill for the backbreaking work his former priest, Father Tomasz (Lukasz Simlat), has lined up for him.

This setup has all the makings of a blackly comic farce, but Komasa and screenwriter Mateusz Pacewicz play the scenario straight, using Daniel’s fish-out-of-water status as a catalyst for interrogating the shifting spiritual landscape of a Poland that’s grown increasingly disillusioned of both its religious and political institutions. For one, a general wariness (and weariness) of the cold, impersonal ritualism of the Catholic Church helps to explain why many of the townspeople take so quickly to Daniel’s irreverent approach to priesthood, particularly his emotional candidness and the genuine compassion he shows for his parish.

That is, of course, once the young man gets past his awkward stabs at learning how to offer confession—by Googling, no less—and reciting Father Tomasz’s prayers, discovering that it’s easier for him to preach when shooting from the hip. The convenient timing of the town’s official priest (Zdzislaw Wardejn) falling ill, thus allowing Daniel to slide comfortably into the man’s place, is a narrative gambit that certainly requires a small leap of faith. But it’s one that engenders a fascinatingly thorny conflict between a damaged imposter walking the very thin line between the sacred and the profane, a town still reeling from the trauma of a recent car wreck that left seven people dead, and a shady mayor (Leszek Lichota) yearning for a return to normalcy so that his corrupt dealings can run more smoothly.

The grieving process of the family and friends of the six teenagers lost in this tragedy is further complicated by rumors that the other driver had been drinking, leading to his widow (Barbara Kurzaj) being harassed and completely ostracized by the community. The falsity of this widely accepted bit of hearsay shrewdly mirrors Daniel’s own embracing of falsehood and inability to transcend the traumatic events and mistakes of his own recent past. Yet, interestingly enough, it’s the vehement young man’s dogged pursuit of the truth in this manner, all while play-acting the role of ordained leader, that causes a necessary disruption in the quietly tortured little town. His unwavering support of the widow, despite the blowback he gets from the mayor and several of the deceased teenagers’ parents, however, appears to have less to do with a pure thirst for justice or truth than with how her mistreatment at the hands of those around her mirrors his own feelings of being rejected by society.

It’s a topsy-turvy situation that brings into question the mindlessly placating role that the church and political figures play in returning to the status quo, even if that leaves peoples’ sins and darkest secrets forever buried. And while Daniel’s adversarial presence both shines a light on the town’s hypocrisy and their leaders’ corruption, his own duplicity isn’t overlooked, preventing Corpus Christi from settling for any sweeping moral generalizations, and lending an ambiguity to the ethics of everyone’s behavior in the film.

Whether or not the ends justify the means or fraudulence and faith can coexist in ways that are beneficial to all, possibly even on a spiritual level, are questions that Komasa leaves unanswered. Corpus Christi instead accepts the innate, inescapable ambiguities of faith and the troubling role deception can often play in both keeping the communal peace, and in achieving a true sense of closure and redemption in situations where perhaps neither are truly attainable. Although the film ends on a frightening note of retribution, it’s within the murky realm of self-doubt and spiritual anxiety that it’s at its most audacious and compelling.

Cast: Bartosz Bielenia, Aleksandra Konieczna, Eliza Rycembel, Tomasz Zietek, Barbara Karzaj, Leszek Lichota, Zdzislaw Wardejn, Lukasz Simlat Director: Jan Komasa Screenwriter: Mateusz Pacewicz Distributor: Film Movement Running Time: 115 min Rating: NR Year: 2019

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Review: Stella Meghie’s The Photograph Isn’t Worth a Thousand Words

The film is at its best when it’s focused on the euphoria and tribulations of its central couple’s love affair.




The Photograph
Photo: Universal Pictures

Near the middle of Stella Meghie’s The Photograph, Michael (Lakeith Stanfield) seduces Mae (Issa Rae) after dropping the needle on a vinyl copy of Al Green’s I’m Still In Love with You. The 1972 soul classic is a mainstay in many a foreplay-centric album rotations thanks to the smooth atmospherics set by the Reverend Al’s dulcet tones, but it’s not the aptness of the music choice that makes this encounter so strikingly sensual. Rather, it’s the leisurely, deliberate pacing with which Meghie allows the scene to unfold. As the mellow “For the Good Times” smoothly transitions into the more chipper and frisky “I’m Glad You’re Mine,” Michael and Mae engage in playful banter and subtle physical flirtations. The sly move of having one song directly spill into the next offers a strong sense of this couple falling in love, and in real time. The subtle surging of their passion occurs along with the tonal change of the songs, lending Michael’s seduction of Mae an authentic and deeply felt intimacy.

The strength of this scene, and several others involving the new couple, is in large part due to the effortless chemistry between Rae and Stanfield. When the duo share the screen, there’s a palpable and alluring romantic charge to their interactions, and one that’s judiciously tempered by their characters’ Achilles heels, be it Mae’s reluctance to allow herself to become vulnerable or Michael’s commitment issues. As Mae and Michael struggle to balance their intensifying feelings toward one another with their professional ambitions and the lingering disappointments of former relationships, they each develop a rich, complex interiority that strengthens the film’s portrait of them as individuals and as a couple.

The problems that arise from the clash between Mae and Michael’s burgeoning love and their collective baggage are more than enough to carry this romantic drama. But Meghie encumbers the film with a lengthy, flashback-heavy subplot involving the brief but intense love affair that Mae’s estranged, recently deceased mother, Christina (Chanté Adams), had in Louisiana before moving away to New York. These flashbacks aren’t only intrusive, disrupting the forward momentum and emotional resonance of the film’s depiction of Mae and Michael’s relationship, but they provide only a thinly sketched-out, banal conflict between a woman who wants a career in the big city and a man content to stay put in the Deep South.

The overly deterministic manner with which Meghie weaves the two stories together adds an unnecessary gravity and turgidity to a film that’s at its best when it’s focused on Michael and Mae’s love story. The intercutting between the two time periods is clunky, and while both narratives eventually dovetail in a manner that makes thematic sense, Meghie extends far too much effort laying out Christina’s many mistakes and regrets for an end result that feels both overripe and overwritten. When The Photograph lingers on the euphoria and tribulations of Mae and Michael’s love affair, it’s rich in carefully observed details, but the gratuitous flourishes in its narrative structure gives it the unsavory pomposity of a Nicholas Sparks novel.

Cast: Lakeith Stanfield, Issa Rae, Chelsea Peretti, Teyonah Parris, Kelvin Harrison Jr., Chanté Adams, Rob Morgan, Courtney B. Vance, Lil Rel Howery, Y’lan Noel, Jasmine Cephas Jones Director: Stella Meghie Screenwriter: Stella Meghie Distributor: Universal Pictures Running Time: 106 min Rating: PG-13 Year: 2020

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David Lowery’s The Green Knight, Starring Dev Patel, Gets Teaser Trailer

Today, A24 dropped the trailer for haunting mustache enthusiast David Lowery’s latest.



The Green Knight
Photo: A24

Jack of all trades and haunting mustache enthusiast David Lowery is currently in pre-production on the latest live-action adaptation of Peter Pan for Disney, which is bound to be full steam ahead now that The Green Knight is almost in the can. Today, A24 debuted the moody teaser trailer for the film, which stars Dev Patel as Sir Gawain on a quest to defeat the eponymous “tester of men.” Scored by Lowery’s longtime collaborator Daniel Hart, The Green Knight appears to have been shot and edited in the same minimalist mode of the filmmaker’s prior features, which include Ain’t Them Bodies Saints and A Ghost Story. Though it’s not being billed as a horror film, it’s very easy to see from the one-and-a-half-minute clip how Lowery’s latest is of a piece with so many A24 horror films before it.

According to A24’s official description of the film:

An epic fantasy adventure based on the timeless Arthurian legend, The Green Knight tells the story of Sir Gawain (Dev Patel), King Arthur’s reckless and headstrong nephew, who embarks on a daring quest to confront the eponymous Green Knight, a gigantic emerald-skinned stranger and tester of men. Gawain contends with ghosts, giants, thieves, and schemers in what becomes a deeper journey to define his character and prove his worth in the eyes of his family and kingdom by facing the ultimate challenger. From visionary filmmaker David Lowery comes a fresh and bold spin on a classic tale from the knights of the round table.

The Green Knight is written, directed, and edited by Lowery and also stars Alicia Vikander, Joel Edgerton, Sarita Choudhury, Sean Harris, Kate Dickie, and Barry Keoghan.

See the trailer below:

A24 will release The Green Knight this summer.

The Green Knight

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Review: Onur Tukel’s The Misogynists Stagily Addresses the State of a Nation

Tukel’s film doesn’t live up to the promise of its fleet-footed opening.




The Misogynists
Photo: Factory 25

Taking place on the night of the 2016 presidential election, Onur Tukel’s The Misogynists begins, fittingly, with the sound of a woman crying. Alice (Christine Campbell) explains to her concerned daughter that she’s sad because half of the country has made the wrong decision, prompting the child to respond that her mother has herself been wrong before: “You were wrong when you thought that black man stole your cellphone.” Defensively writing off this past instance of casual racism as nothing more than an honest mistake, Alice sends the girl back to bed, after offering a weary “probably not” in response to her asking if she could be elected president someday.

In just a few lines of dialogue, Tukel exposes the moral blind spots and hypocrisy of otherwise well-meaning liberals, not to mention the irresponsible vanity of outrage and despair in the face of a stinging electoral defeat. This short scene highlights the emotional vulnerabilities that often underpin, and undermine, political convictions, and it serves as a perfect encapsulation of almost all of the film’s thematic concerns.

Unfortunately, the rest of The Misogynists doesn’t live up to the promise of this fleet-footed opening. Set mostly within the confines of one hotel room and featuring sex workers, a Mexican delivery boy, wealthy businessmen, and other roughly sketched characters from the contemporary political imagination, Tukel seems to be aiming for a broad comedy of manners in the key of Whit Stillman and early Richard Linklater, but there isn’t enough attention to detail, sense of place, or joie de vivre to make his scenarios come to life.

The narrative revolves around Cameron (Dylan Baker), a friendly but obnoxious Trump supporter. Holed up in the hotel room where he’s been living since breaking up with his wife, he invites various visitors to share tequila shots and lines of coke in celebration of Trump’s victory, while he holds forth on such hot-button topics as racial hierarchies, gun control, and gender roles. Baker delivers a spirited performance as Cameron, but the character is little more than a one-dimensional stand-in for a particular reactionary attitude, especially compared to the more nuanced and conflicted figures he interacts with. As the script isn’t bold enough to dig into the deeper emotional appeal of Trump’s nationalistic fervor and old-school machismo, Cameron’s smug, pseudo-intellectual cynicism is mostly unconvincing.

Tukel realizes one of his few visual flourishes through the TV in Cameron’s hotel room, which switches itself on at random and plays footage in reverse, transfixing whoever happens to be watching. This works well as a metaphor for the re-emergence of political beliefs most people thought to be gone for good, as well as the regression that many of the characters are undergoing in the face of an uncertain future. It provides a hint of the more affecting film that The Misogynists could have been had it transcended the staginess of its setup.

Though the film’s dialogue rarely offers enough intellectual insights to justify a general feeling of artificiality, it does effectively evoke the media-poisoned discourse-fatigue that’s afflicted us all since before Trump even decided to run for public office. The film shows people across the political spectrum who appear to have argued themselves into a corner in an effort to make sense of their changing society, and their failure to live up to their own beliefs seems to be contributing further to their unhappiness.

Going even further than this, one of the escorts, Sasha (Ivana Miličević), hired by Cameron offers up what’s perhaps the film’s thesis statement during an argument with her Muslim cab driver, Cairo (Hemang Sharma). She insists on her right to criticize whoever she wants, claiming that “Americans wouldn’t have anything to talk about” without this right. This idea of conflict being preferable to silence ties into the ambiguous denouement of The Misogynists. Tukel ultimately seems to suggest that the freedom so many Americans insist upon as the most important value is, in fact, so lonely and terrifying that even the spectacle of the world falling apart is a reassuring distraction.

Cast: Dylan Baker, Trieste Kelly Dunn, Ivana Milicevic, Lou Jay Taylor, Matt Walton, Christine Campbell, Nana Mensah, Rudy De La Cruz, Hemang Sharma, Cynthia Thomas, Darrill Rosen, Karl Jacob, Matt Hopkins Director: Onur Tukel Screenwriter: Onur Tukel Distributor: Factory 25, Oscilloscope Laboratories Running Time: 85 min Rating: NR Year: 2017

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Review: Downhill Is a Watered-Down Imitation of a True Provocation

Downhill never makes much of an impact as it moves from one mildly amusing cringe-comedy set piece to the next.




Photo: Searchlight Pictures

Ruben Östlund’s 2014 film Force Majeure brims with precisely calibrated depictions of human misery—shots that capture, with a mordant, uncompromising eye, the fragility of contemporary masculinity and the bitter resentments underlying the veneer of domestic contentment. The observations it makes about male cowardice and the stultifying effects of marriage aren’t exactly new, but Östlund lends them an indelibly discomfiting vigor through his rigorous yet playful compositions. Given the clarity of that vision, it probably goes without saying that Nat Faxon and Jim Rash’s Downhill, an Americanized remake of Östlund’s film, faced an uphill battle to not seem like an act of redundancy.

Downhill not only borrows the basic outlines of Force Majeure’s plot, but also attempts to mimic its icily cynical sense of humor. The result is a pale imitation of the real thing that never builds an identity of its own. Like its predecessor, Downhill tracks the fallout from a single catastrophically gutless moment, in which Pete (Will Ferrell), the patriarch of an upper-class American family on a ski holiday in the Alps, runs away from an oncoming avalanche, leaving his wife, Billie (Julia Louis-Dreyfus), and two sons, Finn and Emerson (Julian Grey and Ammon Jacob Ford), behind—though not before grabbing his phone.

This scene, which Östlund covers in a single indelible long take in Force Majeure, is broken up here into a conventional series of shots. It’s reasonably well-constructed, and it effectively sets up the chain of events that follow, but perhaps inevitably, it doesn’t carry the same weight. And the same is true of so much of Downhill as it moves from one mildly amusing cringe-comedy set piece to the next, never making much of an impact.

Comedy of discomfort usually depends on the willingness to linger on an awkward moment, to make it impossible for us to shake off that discomfort. But Faxon, Rash, and co-screenwriter Jesse Armstrong lack the courage of their convictions. They craft some truly cringe-inducing scenarios, such as an explosive debate between Pete and Billie as they attempt to convince a couple of friends, Rosie and Zach (Zoe Chao and Zach Woods), whose version of events about the avalanche is correct. But they don’t give us enough time or space to soak in the uneasy atmosphere. During the debate, for example, Billie rouses Finn and Emerson and has them testify before Rosie and Zach that her memory is correct. But almost as soon as the sheer inappropriateness of the decision to bring her kids into the center of a brutal marital dispute hits us, the moment has passed, and the film has moved on to the next gag.

It’s hard not to feel like Faxon and Rash are pulling their punches, perhaps anxious that going a little too dark or getting a bit too uncomfortable might upset the delicate sensitivities of an American audience. Rather than really dig into the marital strife at the heart of the film’s premise, they’re mostly content to step back and let Ferrell and Louis-Dreyfus do their thing. And the two actors bounce off each other with a pleasantly nervous energy, Ferrell’s clammy desperation so well contraposed to Louis-Dreyfus’s rubber-faced emoting.

Ferrell plays Pete as a man terrified of his own feelings, unable to reveal his deep insecurities to anyone, including himself. Louis-Dreyfus, on the other hand, wears every emotion, however fleeting, right on her face, which is in a state of constant flux. Throughout Downhill, Billie’s emotions range from unease to anger to self-doubt to pity, often in the span of seconds. More than anything else, it’s Louis-Dreyfus’s performance that sticks with you after the film is over.

If Force Majeure was essentially a film about male cowardice, Downhill is in many ways about the lies women must tell themselves to remain sane in a man’s world. It’s apt, then, that one of the pivotal images in Östlund’s film is that of the husband’s pathetically weeping face as he breaks down in a fit of self-loathing in front of his wife, and that the most lasting image in this remake is the look of shock, confusion, and rage on Billie’s face as Pete tells her the same. Unfortunately, it’s one of the few truly striking and meaningful images in the entire film.

Cast: Julia Louis-Dreyfus, Will Ferrell, Miranda Otto, Zoe Chao, Zach Woods, Julian Grey, Kristofer Hivju, Ammon Jacob Ford, Giulio Berruti Director: Nat Faxon, Jim Rash Screenwriter: Jesse Armstrong, Nat Faxon, Jim Rash Distributor: Searchlight Pictures Running Time: 86 min Rating: R Year: 2020

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Wes Anderson’s The French Dispatch, a Tribute to Journalists, Gets First Trailer

Anderson’s latest is described as a “love letter to journalists.”



The French Dispatch
Photo: Searchlight Pictures

Today, Searchlight Pictures debuted the trailer for The French Dispatch, Wes Anderson’s first feature since 2018’s Isle of Dogs and first live-action film since 2014’s The Grand Budapest Hotel. According to its official description, The French Dispatch “brings to life a collection of stories from the final issue of an American magazine published in a fictional 20th-century French city.” The city is Ennui-sur-Blasé and the magazine is run by Arthur Howitzer Jr. (Bill Murray), an American journalist based in France. The trailer, just a hair over two minutes, quickly establishes the workaday (and detail-rich) world of a magazine, a travelogue struggling with just how much politics to bring to its pages during a time of strife.

A French Dispatch is written and directed by Anderson, whose described the film as a “love letter to journalists,” and stars Benicio del Toro, Adrien Brody, Tilda Swinton, Léa Seydoux, Frances McDormand, Timothée Chalamet, Lyna Khoudri, Jeffrey Wright, Mathieu Amalric, Stephen Park, Bill Murray, and Owen Wilson. See the trailer below:

Searchlight Pictures will release The French Dispatch on July 24.

The French Dispatch

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