Friday, August 9, 2024

Jean-Luc Godard | Pierrot le Fou / 1965, USA 1969

 what is a film?

by Douglas Messerli

 

Jean-Luc Godard (screenplay and director) Pierrot le Fou / 1965, USA 1969

 

Early in Godard's marvelous Pierrot le Fou, Ferdinand Griffon (wonderfully performed by Jean-Paul Belmondo, with a cigarette almost always dangling from his thick Gallic lips)—forced by his wife (Graziella Galvani) to attend a terrible party of greedy business men and mindless women—sees a man standing against the wall, all alone. "You seem to be lonely," he mutters, without the man's response. A woman seated nearby explains that he speaks only English, and serves for their short conversation, as translator. The man, Sam Fuller (the beloved American director of grade B movies, who plays himself in this film) tells Ferdinand that he directs films. Ferdinand asks a truly unexpected question: "What is cinema?" Fuller replies: "Film is like a battleground. There's love, hate, action, violence, death...in one word: emotion."

 

    Throughout the rest of Godard's film, the director explores that very notion, hardly coming up for air in his phantasmagoric mix of genres involving film, art, fiction, poetry, music and almost anything else that strikes Godard's fancy.

     When describing this film, many critics have somehow made it literal, detailing Ferdinand's escape with the evening's babysitter, Marianne Renoir (Anna Karina), the first step in abandoning all normal societal relations, as the two, like a less violent but more lunatic version of Bonnie and Clyde, embark on a spree of crime which takes them across France, ending in torture, murder, and death. Godard would not deny that, I am sure.  That does happen in this film—sort of. But that supposes only one reading, which Godard has clearly discouraged, which may explain, furthermore, some viewers' distaste for this film.

     From the very first scenes of Ferdinand reading about the artist Diego Velázquez to his very young daughter before the events at the party itself, filmed in only three colors: blue, red, and green, through which Godard makes clear that he is not at all interested in "reality." His subject here is art, art in all its many diverse and multiple selves.

     The partygoers are like stick figures who speak in a language of television ads, which is why the former television employee is so disgusted that he must leave the party and, soon after, his wealthy wife. These are not real people any more than is his car ride with the babysitter—suddenly described as a former lover—is a real drive. The car seems to be moving only because Godard has bathed it in moving lights, perhaps representative, like fireworks of a few minutes before, of the overpowering emotions of the couple. Their new relationship, moreover, does not begin with action, a kiss or embrace, but with words, language that tells what they are imagining they might do: I am putting my hand on your knee, etc. From the very beginning, in short, Godard signals that his real subject is this crazy man's very question. How do you determine story, what to film or not film, how to light it, how to convey its ideas or feelings—in short how to best express that group of "emotions" that make up a movie?

 


    Like a hyped-up music sampler, Godard presents the couple's imagined adventures together as combining everything from the kitchen-sink (or refrigerator) realism of their first stop, to comic book capers, crime adventures, musical comedy, political statement, mime, improvisational acting, poetic expression, travel scenes, and love scenes where the characters straight-forwardly say "Let's have sex."

    If this sounds somewhat academic, at times it is. The long passages which Ferdinand reads, his aphoristic-like journals, and the hundreds of references to literary books (including another Ferdinand, Louis-Ferdinand Céline) at times grinds Godard's work to a halt. But such things, at least in meaningful films, exist at the edges of a film, and are often behind their creation.

     Most of the time Godard and his characters, in this winding road trip, seem to just be having fun. Indeed, some of the love scenes, singing, dancing, arguing are quite hilariously funny. When, on a whim, Ferdinand drives their stolen Cadillac into the ocean, they walk off not in the direction of the shore, but away from the beach-positioned camera, as if they were seeking out further self-destruction.

      Earlier, forced to escape on foot, they chose a river instead of a road. Godard self-consciously positions them in relation to his camera, often treating their conversations as if they were being interviewed for a documentary. At another point, as the couple speak with their backs to us, Ferdinand turns to look at his audience, noting indeed that we are still "there." Marianne asks, "What are you looking at?" to which her Pierrot replies: "The audience."

     Marianne continually refers to Ferdinand as Pierrot, the stock figure of the 17th century who, in his naïveté, loses his Columbine to Harlequin. And, of course, that will happen in this filmmaker's work; it is inevitable. Yet the main character continually corrects, "My name is Ferdinand," as if declaring his true role; the name Ferdinand comes from a combination of farð "journey, travel," and nanth "courage," to both of which this hero is linked. In his intellectual concerns, Ferdinand may be a somewhat crazy Pierrot, especially when faced with a woman who is only concerned with "feeling," but he is also a man of daring—at least in his own mind. Perhaps he has no choice, when his love lies to him and runs off with another man, but to cut himself off from feeling by killing her and her lover. His self-punishment for that act is as absurd as everything he—as an actor and a character—has endured in Godard's mishmash of themes and genres. Painting himself blue (instead of the white-face of Pierrot), he ties two brightly colored coils of dynamite around his face and lights it. Some claim that he tries to put out the fire, that at the very last moment, he has had second thoughts. But it does not matter. The work—the film's "story"—the form—its characters—everything, Godard reminds, might still blow up in your face.

     Seldom has a film director taken so many chances, bothering to show us all the choices that go into any work of cinematic art.


   Finally, and on a metaphoric level, this Pierrot, despite his superficial attraction to woman, is also a signifier of the original Pierrot in literature: an outsider, a product of art and therefore a loser as a human being, a kind of gay man, who in the end reveals that he is, in fact, a “blue boy,” the common European designation of a gay man, a sad man since he cannot live with women. If in the road trip he seems to finally be abandoning all normative values, it is only because he has already realized that they do not fit him, that he is an outsider, he has no place in the heterosexual relationships in which he has been willingly trapped. As Vito Russo has made clear, moreover, as a gay man in a film before 1990, he has no choice but to die or be killed off. His behavior is too outlandish and, yes, even before its time, “camp,” to allow him to return to heteronormative society. It is not an accident that this film appears on several gay lists.

 

Los Angeles, January 6, 2012

Reprinted from International Cinema Review (February 2012).

 


Richard Linklater | Bernie / 2011

angel of death

by Douglas Messerli

 

Skip Hollandsworth and Richard Linklater (screenplay), Richard Linklater (director) Bernie / 2011, general US distribution 2012

 

Richard Linklater's Bernie was based, in part, on a Texas Monthly magazine article by Skip Hollandsworth about the small, East Texas town of Carthage, whose residents expressed enormous support for a self-confessed, gay murderer, Bernie Tiede, who shot his then-companion, 81-year-old Marjorie Nugent, in the back four times. So popular was Tiede and so unloved was the mean, money-hoarding Nugent, that the deed went unreported, her absence mostly unnoticed for nine months before the body was discovered—by equally greedy relatives and Nugent’s financial advisor—hidden beneath frozen meats and vegetables in her garage freezer. After a trial—whose venue was changed to a small community 47 miles away from Carthage because the prosecutor felt he could not get a fair trial, most the city’s citizens proclaiming that they were determined to acquit—Tiede was found guilty and sentenced to life imprisonment.


     If this sounds to you to be unlikely material for a cross-genre comedy-musical-love story-court room drama, you’d find a champion in the real-life District Attorney, Danny Buck (played in the film by Matthew McConaughey), who argued “This movie is not historically accurate. The movie does not tell her side of the story.” And some Carthage residents would agree, including Toni Clements who spoke out: “If it was fiction it might be funny, but this was a real person in a real town and no, I don’t think it’s funny at all.”

     But you, along with the two figures I just quoted, would also be mistaken. For Linklater’s movie is not only hilarious, but a sad and moving piece of cinema that goes to the very heart of small town American life, revealing more successfully, perhaps, than most sociological or psychological studies what is at the heart of small-town community life that defines its pleasures and failures.

     Bernie, a mortician by trade, may be a kind of harbinger of death, even, as Danny Buck describes him, “an angel of death,” but he is also, from the moment he sets foot on East Texas soil, a sympathetic citizen, who goes out of his way for his fellow Carthage citizens, a man who not only knows everyone by name and asks about their friends, family and illnesses, but is there in their times of joy and sorrow alike. Akin to The Music Man’s Professor Harold Hill, Bernie may have been a kind con-man, but once he insinuated himself into small town life, he created things for people to do, ways in which community folk could show their caring for one another. Directing the local Methodist Church choir, Bernie (Jack Black) lifted his own voice in song. As a director of and actor in local community theater productions (including Meredith Willson’s The Music Man), he not only helped others dance and sing out for joy but performed with equal exultation in various roles. He advised little league baseball players and proffered financial tips to factory workers and farmers. Not only could he transform cold corpses into presentable funeral apparitions, he could eulogize the dead and sing lovely songs over their frozen forms. Most particularly, he was there to hold the arms and offer bereavements to the small town’s numerous widows. At one point, the film hints at the real Bernie Tiede’s ability to offer sexual satisfaction to some of the town’s heterosexual males (when the police later searched the real Tiede’s home, they found videotapes of him engaged in homosexual acts with married men). But so beloved was Bernie in this East Texas outpost, that many of its citizens could have cared less about the fact that he was, as one resident put it, “a little loose in the loafers.” “He only shot her four times,” one resident equivocates. He was one of them.

     Through a brilliant mix of real actors’ and actual town citizens’ testimonies to Bernie, Linklater uses the first part of his film to help us to comprehend why almost everyone so loves this man, and, more importantly, how dependent small town citizens are on people who respect and support their communal values. How easy it might have been (just ask the Coen brothers) to turn this series of short interviews—particularly given the accented vernacular of the East Texas twang—into a satiric put-down of rural Americana. Instead, Linklater, obviously in love with the very eccentricities his unsophisticated characters so readily display, helps us to comprehend them as true beings desperately in need of love and social communion as the most isolated urban dweller. Bernie offers nearly everything, except a beautiful face and shapely body, that anyone might desire. He is, as several of the town residents repeat, a total “people person,” a man of, for, and created by the people.  "If the people of Carthage were to make a list of people most likely to get to heaven, Bernie'd be at the top," summarizes one local.     


     If we realize in his readiness to please that he is himself a lonely person, so too does Bernie comprehend this in nearly everyone he meets, even in the mean-spirited Marjorie Nugent (wonderfully performed by veteran Shirley MacLaine), whose wealthy husband has just died. True to form, Marjorie at first rejects Bernie’s attempts to console her. When he comes to her door bearing flowers, she scoops them up and slams the door in his face. But nothing seems to deter this gentle man, who appears again with a gift basket of toiletries. Even the devil himself would have to invite Bernie in. Before you can shake a stick, Bernie has put a smile (slight as that may be) on Marjorie’s sour puss, and before long he is ushering her to church and concerts. Within a few weeks the couple are traveling—first class, of course—on jaunts to Russia, France, New York and elsewhere, taking in the delights of saunas, operas, and theater fare. With her help, Bernie buys nine cars, an airplane, jet skis. If the residents are busy gossiping, it is more out of incredulity than suspicion. That Bernie has transformed their very meanest citizen into a semi-human specimen is only evidence once more of his powers as a genuinely nice human being.

 

    But the devil, unfortunately, as a Carthage resident might have expressed it, cannot change her spots. Before long, the ready-to-please Bernie has been converted by the stiff-necked, constantly chewing harridan into a lackey to cut her nails, iron her clothes, even clean and fold up her flowery new panties. The desperate-to-please Bernie goes along with everything until she begins to cut off his connection with all the others to whom he has already demonstrated so much love! She will clearly have him only for herself. So this nonviolent lover of all mankind one day discovers himself, in a kind Jekyll and Hyde transformation, as a man possessed with the necessity of taking up a small gun she has purchased to kill an armadillo, aiming it and shooting into her permanently armored hide.

     With the evil villain of this piece dead, Bernie used her wealth as perhaps it should have always been used to help the community at large, supporting a Western clothing shop on main street, building a new church wing, buying homes for poor folks, awarding twin girls a birthday gift of a backyard playhouse. Bernie himself continues to live in a small, mortgaged house, paying his monthly installments for his run-down car late.


     In the final vicious courtroom scenes, played out before jurors whom one Carthage resident quips “have more tattoos than teeth,” the salacious cowboy booted and Stetson-hatted County District Attorney twists Bernie’s good-willed intoxication with everyday life into that of a suave city-slicker’s premediated acts, based on the fact that Bernie can even pronounce the name of the musical he has seen in New York, Les Misérables, and that he vaguely knows that white wine goes with fish. It is enough to make a grown man cry!

     The glue to Linklater’s quite amazing moral screed is Jack Black’s near flawless and notably subtle recreation of Bernie Tiede. Instead of his usual naughty-boy antics, his anarchic defiance of society, this time round Black immerses himself thoroughly into a character who, while appearing as a model citizen, reveals the dark hollows of the American heart. As the credits began to scroll across the screen (which, incidentally, should not be missed) the three women behind me verbally concurred that Jack Black should be nominated for an Oscar for his performance. And, although I doubt the Academy might ever be so clairvoyant in their sensibilities, I must admit that the thought had just a few moments earlier crossed my mind.

 

Los Angeles, May 25, 2012

Reprinted from Nth Position [England] (July 2012).

Ira Sachs | Keep the Lights On / 2012

breaking up is hard to do

by Douglas Messerli

 

Ira Sachs and Mauricio Zacharias (screenplay), Ira Sachs (director) Keep the Lights On / 2012

 

The first full-feature film of documentary filmmaker Ira Sachs seems, in its unremitting linear structure—portraying ten years of a complex and difficult relationship between two young gay men in New York—very much like a documentary film. Although Sachs has made clear that a great deal of this film is fictional, it is based on his past relationship with a closeted literary agent, Bill Clegg (Zachary Booth in the film, who works as a publishing house lawyer), and he and his co-writer created many of the films memorable scenes by perusing his own journal of the ten years of his fraught relationship, also recounted in a book by Sach’s ex-lover.


       Like many documentaries, the film begins with a defining event and expresses its story through a series of revealing scenes conveying the vagaries of the story and point up the inevitable outcome—in this case the end of their relationship. And, in that sense, this film lacks a certain amount of substantive richness that might have been achieved by occasionally refocusing on characters or events slightly askew from his two major figures, himself (in the movie a Danish documentary filmmaker, Erik [Thure Lilndhardt]) and Paul. Although by the end of the movie, we do have some idea of the problems facing both these young men, it would have helped, moreover, if the filmmaker and his co-author had somehow given us a few clues, without over-psychologizing the work, as to how these two had developed into the two ciphers who, through a casual sexual hookup, suddenly fall in love.

      Part of the difficulties facing them have simply to do with the time of their encounter, beginning in 1998 and moving over a span of 10 years, where the quick sex of bar life, having been replaced with the furtive cell-phone hookups, creates a kind of hyper-kinetic speed-dating converted into speed-dialing. The dark specter of death, in the form of AIDS, has now spread over everything. When you add to this Paul’s closeted sexuality and drug addiction, doom is in the air from the very beginning. Finally, there is the charming Erik’s own addiction to casual sex and his failure to express his life fully to others and we suddenly realize that theirs is clearly a world of quick fixes instead of a coherent social behavior. In some senses, despite its deep honesty about the behavior of gays which still may shock some heterosexuals—who often pretend their aberrations are “normal”—Sachs’ film is not so much a “gay” film as it is, like Andrew Haigh’s Weekend of last year, a film about a relationship and the problems those involved encounter.

     Despite the fact that the film is so heavily-plot laden, the characters, particularly Erik are absolutely charming. Both Erik—who underneath his sexual addiction, truly seeks a monogamous relationship and, as the director reveals again and again, to use the cliché, is “head-over-heels” in love with the attractive Paul—and his companion seem immediately right for one another, despite Paul’s inability to totally commit. Paul is, nonetheless, a hard worker and, evidently, makes a decent salary. At several points in the story, Erik is needled (in one instance by his sister, in another by Paul himself) for not truly having “a job,” as if working as a documentary artist was less a profession than a hobby. It is little wonder that, later in the film, Erik is attracted—both physically and psychologically—by a young gay man, Igor, who is studying to be an “artist.” For the wage-earners of this world, perhaps justifiably, but always mistakenly, are dismissive of those who create as opposed to those who work by the clock. Throughout Keep the Lights On, Paul insists he must work the next morning and, when morning arrives, that he is afraid we will be late. Such a mantra, in fact, becomes, at times, another ruse not to discuss the real issues at hand.


       

     What we also discern early on is that it not only takes a great deal of time (four years, at least, for the film that Erik is working on) to accomplish his art, but it takes an enormous outpouring of money (I had earlier in the day watched Godard’s Tout va bien, which begins with a satirical look at how much money a film takes to get made by showing check after check being torn from away from a checkbook). Fortuitously, Erik appears to have been born into a fairly wealthy family, and his father has bankrolled his first film, a fact his well-off sister—who evidently feels she has more entitlement to the inheritance than her more-independent brother—somewhat maliciously reminds him. Obviously, we must put Erik’s fairly affluent upbringing and his ability to see the world both from a European and an American point of view (Paul is his first American boyfriend) into the brew of their bubbling relationship.

     For the first several “scenes” of this film, love seems to dominate, as, despite occasional instances—for example when the two male lovers encounter Paul’s girlfriend visiting the same gallery in which they are strolling—they seem truly to discover and enjoy one another. Erik’s few friends, mostly straight co-workers, are enchanted by his new love interest, and the couple seem on its way—despite the dreadful times—to some sense of permanence. Paul is both beautiful and intelligent; Erik almost boyishly hopeful and creative. It is a couple everyone who loves happiness might envy.

      Yet Erik’s travels for his work breed difficulties, deep-lined resentments and simple temptations for his mate. Telephoning home is he met increasingly with unanswered calls, long silences, and upon returning, with equally unexplained absences. When Paul sees Erik even talking with a young man on the street, he goes into a quiet frenzy, determined to spend the night on the couch, Erik equally determined to force him back into bed. Erik’s increasing attempts to save Paul from himself further send Paul into the drugged-out corners of his life. The very night Erik wins a “Teddy” in Berlin (an award for documentary film, which, coincidentally, the director has since won), Paul is not to be found, and upon Erik’s return to New York he discovers that his lover has been missing—clearly on a drug binge—for several days. With Erik’s insistence and caring, Paul suffers a several month rehabilitation program, but as part of the program, must keep away sexually for a period from the very man who has saved him. Erik's loving tribute to Paul and his courageousness at a Christmas dinner party only exacerbates Paul’s sensitivity.

     Life goes on. But when Erik is given the possibility of working in a writer’s colony, Paul again goes missing. Erik’s return to reclaim him is the most powerful and perverse scene in the movie, as he discovers the missing Paul in a hotel room, after days of crack-cocaine, awaiting the services of a hustler whom he has hired to fuck him brutally, obviously as self-punishment and also in a desperate attempt to reclaim his own being. He insists Erik leave, that he not be witness to his drugs and self-immolation, but Erik, almost saintly but, also, clearly out of intense love, remains—at first painfully separated in the other room, but when his name is called, coming into the bedroom to hold his lover’s hand at the very moment he is being roughly screwed. I know there are millions of Americans who will not understand this scene as one of the deepest expressions of love and compassion, but they are, quite simply, mistaken. Yet Erik’s great sacrifice can only come with further expectations and disappointments. It is followed with a subterfuge visit—in Erik's own enactment of self-hatred—to one of his earlier sexual partners, an exhibitionist, slob of a human being, who represents Erik’s polar opposite. 

     Paul returns to therapy, joining his friend again on a night where they lay next to one another naked without—through his insistence, evidently part of the therapy—their being able to have sex. Erik is so delighted just for Paul’s presence that he will not allow the lights to go out; Erik wants to see, to “witness” the embodiment of his love.

     It is at that very moment that we realize there has been a deep toll to pay. The couple, spending a few days at a country escape, might as well be on other planets, Erik, perhaps because of his lover’s continued abstinence of sex (which is, after all, for both men, another kind of drug) quietly masturbating in the woods before demanding a discussion with Paul, asking Paul what is the future for them. For once, Paul turns the tables, demanding Erik express his own feelings rather than passively relying on him, insisting that Erik take responsibility for his own emotions. But even here, Erik bases his responses on his lover’s. “What do you want?”

     To our surprise, Paul suggests that they return to living together. But this time, he gives no room for equivocation. He demands Erik make his decision in three hours. As Erik drives Paul to the train station, intending himself to return to New York the next day, Paul demands his decision. Erik agrees to continue the relationship.


    We all may hope for that. Certainly, my companion, Howard—with whom I have lived through mostly good times, but many difficult periods as well, for almost 43 years—desired the happy ending. Yet such an ending might only have required these two to go on living in their own very different realities, lying to themselves about their own beings, despite the deep love that they obviously hold for one another. Upon Erik’s return to New York, Paul again asks the question. For once, Erik is completely honest with himself, despite his need to see things the way they “should be,” instead of the way they are. He has decided to abandon what for a decade he is worked to maintain. 

     That is the way most relationships end, and most relationships, unfortunately, end these days. At least here, both men end in a hug instead of hate, and move on with their lives. Perhaps that happens only in movies, but I’d like to think that at least the ending of Sach’s moving and honest film was closer to a documentation of the facts than a fiction.

 

Los Angeles, September 14, 2012

Reprinted from Nth Position [England] (October 2012).

Peter Anthony Fields | A Silent Truth / 2012

help!

by Douglas Messerli

 

Peter Anthony Fields and Evonne Fields-Gould (screenplay), Peter Anthony Fields (director) A Silent Truth / 2012 [43 minutes]

 

This short well-meaning film comes very close to reading as a self-help coming out guide for young gay men. Produced evidently by churches and community groups in and around Akron and Kent, Ohio A Silent Truth focuses on a young 14-year-old boy, Ian Foster (Daniel Sovich) in the painful throes of coming out. Fortunately, a new boy, Tyler Pendleton (Dylan Aaron White) has just moved into town, who with bi-racial parents is openly introduced as a gay boy.

 


     Ian is also fortunate that he has already found a good friend in Tricia Todd (Joy D. Borland) who, as Tyler later describes her is the perfect “beard”—an old term that used to signify a woman or man to whom a homosexual movie star got married in order to create a cover for his or her own sexuality—which now appears to have been adopted by younger people to describe what used to be called a “fag hag,” a girl who enjoys the company of a gay male friend and serves the role to his friends and family as his cover of a “girlfriend.” In this particular case, she along with Tyler, serve as loyal friends who attempt to help Ian come to terms with himself.

      Through Tyler’s gay activism, moreover, the film can introduce its audience to LGBTQ alliance centers and preach a few homilies about how biblical interpretations of sexuality and gender an only be understood within the context of their times, while still injecting faith-oriented values into the film.

       Ian’s mother in this film, Linda (Kimberly J. Mahoney), despite being the source of the boy’s troubles in her ignorance of what being gay means and in her subtle religious bigotry, is a loving single-parent mother who eventually—unfortunately only after a suicide attempt by her son—comes around and supports Ian, promising to learn everything she can about the subject.

      Yet for all of its good intentions, one has to wonder whether any of its creators are truly gay given their seeming ignorance of what coming out and even defining oneself as “gay” truly means. For example, does even the healthiest self-possessed young gay man truly enjoy his parents introducing him as “my gay son,” as if his sexuality were the defining feature of his being? Imagine some straight guy’s parents going around introducing him as “my heterosexual son, Sam,” or “My son who likes girls, Sam.”

       Even worse, sex or even attraction to the same sex seems to have nothing at all to do with describing oneself as gay in this film. Understandably, given the young age of the movie’s central figure, involving him with another boy might be tricky; but surely his struggle to deal with gay identity must have something to do with his sexual attraction to other boys. You wouldn’t know it from this film, which describes being “gay” more as a badge of self-identity than exploring any of the hormonal or even bodily sensations of homosexual attraction. In Ian’s world it is as if being able to label oneself were the ultimate goal of “coming to terms with who one is,” the mantra of this film. What that someone “is” remains quite hidden, off camera, as if the writers and director were terribly embarrassed that it might actually involve touching or kissing, let alone ejaculating with or within another person of the same sex. It is as if being gay meant simultaneously being castrated or neutered. “Gay,” is a “thing” in this film, not a human being who loves and actualizes that love through contact with other boys or men.

 

     Although the actors all do a credible job, the script is definitely amateur with silly fantasies, representing Ian’s “coming out” writing “therapy”—another word on which the movie keeps harping—about a queen (Ian’s mother) who cannot (and one might add, will not) recognize her own son, all performed with terrible British accents. Even the creepy teenage friends of Ian after he’s seen coming out of the LGBTQ center and actually talking with Tyler, seem more out of some second-hand notion about homophobic abuse rather than the real horrific beings such brutes generally are. But even their pushing and slugging of Ian and their threat to tell “everyone” is still rather frightening.

     Finally, the worse thing about the world which Ian finally inhabits once he has managed to tell his mother, uncle, and grandmother about his being gay, is that it is the most boring place on earth that one can imagine, the three teenagers and Ian’s younger brother sitting down each afternoon to throw balls in the air while clapping as many times as they can before catching it again, sharing long walks in the green grass of the local suburban neighborhood, and staring off in bemused contemplation over the local pond. Not once do they attend a film, visit a museum, even read a book, let alone put their hands upon one another’s bodies. If this is what defining oneself as gay really means to a 14-year-old boy, I’m so glad I waited until I was far from home before coming out.

     This film’s heart is definitely in the right place, but it forgot to involve its brain and sexual organs.

 

Los Angeles, September 21, 2022

Reprinted from World Cinema Review (September 2022). 

Dinh Anh Nguyen | Hai Chú Cháu (Uncle & Son) / 2012

fable for lost sons

by Douglas Messerli

 

Dinh Anh Nguyen (screenwriter, based on a story by Huuthang, and director) Hai Chú Cháu (Uncle & Son) / 2012 [15 minutes]

 

Hung (Hoang Phi Tran), a child, lives with uncle Chu Ba Lua (Nhat Truong Ngo) in a small rural Vietnamese village. Hung’s mother evidently left for Saigon in order to make a better living, and his father, an alcoholic, left him behind in the care of his brother Ba Lu, promising that someday he will return.

 

     Ba Lua is a tailor who makes clothing for many of the people about. He is also gay, and Hung overhears, on his way by boat to school every day, the nasty gossip of the community, one of whom refuses to let her children even play with Hung, imagining the he might contract some strange disease. Out of the blue, Hung asks his uncle, as he sits through a haircut, “Are you sick.” One of the gossips has commented that Ba Lua should cure his sickness only by getting married.

      The child is clearly troubled by all the talk, Ba Lu attempting to calm him by telling him it’s just gossip, and that if he stopped making clothes for all the neighbors who gossiped he wouldn’t make any money. The gossiping neighbors all agree that “fags” like Ba Lu are dexterous with their hands, like the local hairdresser in a neighboring community. When one mentions that Ba Lu doesn’t look gay, a man mentions, however, that he walks like a “pregnant cat.”


      When Hung suggests his uncle might consider getting married, “just for fun,” cutting off all the gossip, Ba Lua, attempting to forego any sexual discussion, says that he will as soon as the boy’s father returns.

      Hung can’t sleep as Ba Lua continues to work at his sewing machine all through the night. And when Ba Lua wakes up in the morning, all that remains of his nephew is a note that he has gone off in search of his father to Saigon. He believes, if he finds his father, Ba Lua can get married and have babies. And when he discovers his dad, he will help him stop drinking so that he can better show his love to him.


       Running to the boat ferry, Ba Lua discovers that his has missed his nephew by several hours, the boy having left a noon. 

        To a visiting stranger, the nasty boat woman relates that Hung went to Saigon and Ba Lua went there in search of him a long time ago, having never returned. “Saigon ate them.” The stranger asks whether Ba Lua promised to return. She shakes her head in the negative. “No, I think he’ll come back only after he finds Hung. Here, he has no one else to come back for. Are you related?” she asks of the stranger.

       “Never mind,” he responds, presumably the long absent father come back to retrieve his son.

       Vietnamese director Dinh Anh Nguyen’s sad moral fable is about selfish people, bad parenting, community homophobia, and the problems of are not fully discussing sexuality with children. Hung, we fear, may have ended up as so many young children and teenagers do in large cities, as being sexually abused or worse. And the gentle Ba Lua will surely never forgive himself for telling the white lie about sexuality and his marital intentions. Because of this confluence of events, a child who was being lovingly cared for was perplexed by reality enough to go on a search to answer the riddle in the only way he knew how. To use a metaphor that this agricultural community might express their own experiences: hate sews seeds that reach very deep into the soil of nearly everything around it, uprooting and drowning out even the healthiest of plants.

 

Los Angeles, July 1, 2023

Reprinted from World Cinema Review (July 2023).

My Queer Cinema Index [with former World Cinema Review titles]

Films discussed (listed alphabetically by director) [Former Index to World Cinema Review with new titles incorporated] (You may request any ...