Thursday, September 25, 2025

Elaine Holliman | Chicks in White Satin / 1993

a special wedding

by Douglas Messerli

 

Elaine Holliman (director) Chicks in White Satin / 1993

 

Elaine Holliman’s Oscar nominated documentary begins with the two young lesbian women, Debra and Heidi en media res for their plans about their upcoming wedding, amazed that just a short while before they both believed they could never get married, that they could never dance in public; but now they are going to get married and dance in public on the very same day—and kiss in public as well!

      Their decision way back in 1993, long before gay marriage was legalized in the US, was certainly a ground-breaking one. At one point Debra’s father worries about their calling it a “wedding,” but finally realizes that since the dictionary definition of that word—the joining of two people in marriage—is without any designation of a male or female it is the perfect description of the event.


     In the next scene they spend a long time at a department store explaining that originally they weren’t going to register at the store because of the problems with the computer, which demands that the gift-givers click on the “groom” or “bride,” an issue which they didn’t want to have to put their families through. But the computer expert quickly resolves the situation by putting in both their names as the brides, Debra Stern-ellis and Heidi Stern-ellis, excluding any mention of a groom.

     The next interview is with Heidi’s mother who is not all sure that she can deal with the issue of the marriage, having not quite yet been able to accept her daughter’s gay sexuality. Although she insists that she never pressured her daughter to get married and have a family, she admits was her expectation, her “natural” hope. But you don’t think about it anymore that you focus on the fact that you hope your child will be safe, she argues. “I mean you don’t ever think of them, hoping that they don’t go to jail. You hope they stay out of trouble, but you don’t really dwell on ‘What if they go to prison or something?’—which would be worse than being gay!” Her slipping in of that comparison, prison and lesbian love, suggests she has a long way to go before coming to full terms with the celebration these women are planning.

      On the other hand, Debra’s parents have supported her for many years, her mother testifying that “we both decided that we were not going to throw her away,” yet another perhaps unfortunate expression with regard to a gay human being. But we recognize these parents’ love their daughter deeply and they are totally engaged in participating in the wedding.

      The two women, meanwhile, plan their flower arrangements and their musical accompaniment, showing a large stack of file cards to the camera that represents how many people they’ve invited from their hometown and elsewhere. Later in the film, however, they are saddened when uncles and aunts respond that they cannot attend the event, realizing how much they will be missed, but Heidi hinting, without actually expressing the words, that some of those negative responses might be due to homophobia. And later still in this film they discuss their fears that while the gay people they invite may feel at home to fully celebrate at the wedding, the straight contingent may demonstrate uncomfortableness. In the end they concur that perhaps that’s all right given all the heterosexual events that they have had to attend without fully being able to celebrate the situation.

      Even Heidi’s mother thinks they should call it a wedding, but qualifies her agreement—hinting at her fears and lack of full acceptance—“at least until someone sues them or tells them they can’t do that.”

      Should they have flowers in their hair? Debra argues that she didn’t want a veil originally because it symbolized submission to men. But then she adds, that she found it went nicely with dresses and was sexy and imagined lifting it up to see the world anew—but probably won’t do that because it suggests the idea of a virgin.

      They meet with the female Jewish rabbi who explains to them that after the breaking of the glass, traditionally the couple—she pauses—“kiss.” Heidi laughs: “You say that like my mother.”

Yes, they agree they are going to kiss, perhaps not a long kiss, but they will kiss, and as if to prove it they do so in front of the rabbi and the camera.

      There are awkward moments as the two women learn to dance. It’s apparent that both of them must have stood throughout their high school years far away from the arms of young men or even those of their female peers, for these girls are loveably clumsy in their attempts to box-step out a waltz. But it’s charming to watch them practice for their special moment in the after-wedding celebration.

      The joy and excitement that these women feel in their plans to show their love and commitment after 8 years together is apparent. But there are also moments of tears and even anger.

      Debra’s mother writes to Heidi’s mother in hopes of easing her discomfort concerning her daughter and the celebration. But the recipient of the letter admits to anger. Debra’s mother describes the fact that Heidi has been invited to all their family events. “We love and respect her, but she has a heavy heart. She would love for you to be more open with her.” The mother feels as if she’s being told how to behave with her daughter and that she is unaware of daughter’s feelings. And in that context she explains that her worst terror is embarrassment which she now fears she will suffer if she attends the shower and the wedding itself.

      Heidi is delighted when her mother shows up at the shower, but the distance the mother feels is still apparent even on camera, and afterwards, discussing her feelings with the rabbi, Heidi admits that both she and her mother want so much to be closer, but—she breaks down in tears, perceiving the great difficulties that still face both of them. It is a painfully moving moment, the feeling any gay person with hesitant parents suffers over and over in their attempts to help their parents feel comfortable just being around them and their lover. And Heidi, like so many others, fears that her relationship with the woman who bore her will never again be the same.


      Yet the wedding itself, which both families attend with great joy, transpires with near perfection.  The beautiful qualities they describe in one another, if sentimental, bring tears to both their eyes. And as she puts down the traditional glasses to be smashed beneath heels of two brides the rabbi brilliantly announces the significance of their wedding: “To shattering homophobia, anger and hate; to sealing joy and love.”

      Amazingly, Heidi’s mother speaks directly to the camera after, admitting that she now recognizes the love between the two, something that needn’t even be explained. She laughs, “And I was feeling so glad that this wasn’t just a typical, just another wedding. Well, it was nice, it was beautiful, and I’m not sure you can always get feeling from…’regular’ weddings.”

      The married couple awkwardly dance a waltz and Debra’s mother breaks in to dance with her daughter, her father dancing with Heidi’s mother before Debra’s mother cuts in again and dances away with her fellow mother who now is smiling and enjoying the celebration. Everyone, it seems, now realizes just how extraordinary these two women and the moments they are sharing with them are.

    

Los Angeles, March 23, 2023

Reprinted from World Cinema Review (March 2023).

H. Lenn Keller | Ifé / 1993

you can never experience too many women

by Douglas Messerli

 

H. Lenn Keller (director) Ifé / 1993

 

Having recently immigrated to San Francisco from Paris, French black lesbian, Ifé spends her day cruising the streets of the city on the Bay in her classic auto, not unlike the way that Scottie Ferguson (James Stewart) did in Vertigo.

     Unlike Scottie, however, even if she is a bit vertiginous in her absolute admiration of American women, Ifé is not looking for just one woman as Scottie was. Having committed herself to never falling in love—while nonetheless admitting she has come close to it with Anna, a relationship with whom she felt it necessary to call off before anyone was hurt—Ifé is now on the prowl. But then, who was Whitney, of whom Ifé won’t say much other than she “misses her.” Perhaps she is source of Ifé’s relationship resistance.


     Nonetheless, in a time in which marriage was impossible and short-term relationships were more common than monogamous commitments, Ifé delights in the various tastes of different kinds of women, wanting to try them all as if she were in an ice-cream emporium. “Here,” she observes, “everyone belongs to a tribe and they want to be noticed. It is like one big party.”

     In a period in which such straight-forward female statements of same-sex attraction were rare, the 5 minutes spent with Ifé are far more satisfying than the always ephemeral, constantly disappearing woman Scottie seeks out in the form of various disguises named Judy Barton or Madeline Elster.

     Ifé’s joyful greediness for female sex, revealed her statement “You can never experience too many women,” is utterly liberating.

 

Los Angeles, July 8, 2023

Reprinted from World Cinema Review (July 2023).

Robin Campillo | 120 battements par minute (120 BPM) / 2017

the beat goes on

by Douglas Messerli

 

Robin Campillo and Philippe Mangeot (screenplay), Robin Campillo (director) 120 battements par minute (120 BPM) / 2017

 


One of the earliest scenes in the truly memorable movie 120 BPM (beats per minute) takes us to a large auditorium wherein a seasoned member of the Act Up community explains to several new volunteers the procedures and decorum of their meetings. Members do not clap for the various viewpoints and arguments; they only click their fingers in approval in order to not overpower the voices of others by drowning out their speech. Debate takes place only in the large auditorium room, private conversations and hallway chatter are prohibited. Because of the health conditions of many of the HIV-positive and full AIDS participants, no smoking is allowed in the hall, only in the outside hallway. 

     These are only a few of the hurried explanations that proceed the meeting we are about to observe, although by this time we have already become something other than observers or voyeurs: any empathetic and intelligent member of the audience of this film has already been swept up in the French version of the Act Up group debates, operations, and gestures that will whirl him or her up into the vortex of 140 minutes before dropping the viewer exhausted, in tears, laughing, and applauding the numerous people he has come to know so well. Just remembering it now, two days later, I am still overwhelmed, my eyes tearing, my heart racing far faster than the normal heart rate which this movie’s film advertises.

    Like these new members, we are at first quite overwhelmed and confused by the new faces we encounter and the quick expression of their proposed actions. But that is precisely what this remarkable work demands. And if you go along with it, get up caught up in the reality of this world—there is absolutely nothing one could describe as “plot” in this breathtaking expression of the young men and women fighting for their own and others’ lives—you will be rewarded with all the pleasures and horrors of a youthful life and death. For a 78-year-old man who lived through this period at just a few years older than these beautiful dying youths, moreover, there was also a great deal of guilt and pure astonishment.

    I will immediately share my evaluation of this film, since I will have little time in this hurried description of some of the film’s figures shared and singular experiences: this is surely the most skillful and heartfelt film about the dreadful queer encounter with AIDS outside of the earliest of such films which I now want to view all over again: Nik Sheehan’s No Sad Songs of 1985, Arthur J. Bressan’s  Buddies of the same year, and Bill Sherwood’s Parting Glances from 1986.

    Even in the earliest of scenes we have already been introduced to several important characters in this work, including one of the newcomers, Nathan (Arnaud Valois), a longer member of the group Sean Dalmazo (Nahuel Pérez Biscayart), the young man, Marco (Théophile Ray) who mixes up the batches of colored liquid the group uses to fill their balloons with what pretends to be blood, and group leaders, Sophie (Adèle Haenel), and Thibault (Antoine Reinartz), yet as neophytes we don’t yet perceive them as individuals, and the film encourages in its first half to think as the group, an argumentative gathering of almost all HIV-positive and AIDS victims who speak with the authority and impatience of the deaths each of them is facing.


    One of their first attacks in the film is upon the Melton Pharm corporation which has been working on an AIDS cure or at least combinations of drugs to keep AIDS from developing in HIV-positive patients. The workers at this important pharmaceutical research labs, seeing themselves, as the good guys working to find cures and solutions, cannot comprehend the activities of the Act Up community. But for the group, Melton’s decision not to even release their findings until months later in a Berlin gathering of a number of such companies is untenable. Time is not something these individuals and the thousands of others they represent have; they want information now, and have designated individuals within their group to be able to explain even the most complex of vaccines and medical developments. Yet AIDS researchers, constantly downplaying the general public’s and particularly their patients’ abilities to comprehend their experiments, keep all their data secret.


    Feeling it is time to demonstrate their frustrations, the Act Up group do precisely that, entering the pristine offices of Melton Pharm, terrifying employees with their shouts and actions through the very existence of their bodies in the same space, as well as desecrating their white walls with  their balloons of fake human “blood.” We watch it all close up, even their clumsy mistakes of, at first, moving in on the wrong floor and attempting to debate their concerns with a head of the lab, who simply cannot comprehend the urgency they feel.

    Our shared attendance these meetings, moreover, witnesses the egalitarian group for what it also is, a gathering of mostly men and some women speaking out in an urgent chatter of their multiple viewpoints and ultimate goals. With clothes still streaked with the fake blood, they assign blame for their mistakes, reevaluate their strategies, report on the reactions of other queer or AIDS-support groups, analyze ways to increase the volume of their voices, and just plain squabble the way any large family might. What is amazing is that nearly every voice gets heard, from the most seasoned veteran of their maneuvers to the newbies who have just joined up.

  In their meetings they manage to not only to evaluate their success and failures, but to plan for a new campaign, this involving a bevy of gay cheerleaders to chant new slogans for the upcoming Gay Pride Day march.


    If voices rise in pitch, tempers momentarily flare, and resolve seems sometimes out of reach, director Campillo keeps these dedicated individuals in motion at nearly all the moments of the film by showing them, even after they leave the meeting hall, in bars and clubs dancing under the blaze of strobe lights with dust whirling across the room, through the complex pulse of medical pictures of the blood cells beneath their skin that keep them alive or bring them closer yet to death, or the detritus of floating pamphlets and parade party streamers. The movement of their bodies, minds, and voices throughout this film is nearly non-stop. As Simran Hans writes in her review in The Guardian:

 

“Sean holds up a sign that reads “SILENCE = MORT.” If silence is death, so is stillness: this is a film in perpetual forward motion. Campillo frequently interjects the film’s talkiness with club scenes that fade in and out, capturing people kissing, dancing and sweating at sensual close-range.

     …Conversation, dancing and sex are all presented as essential, inseparable forms of direct action. Much like Act Up’s non-hierarchical structure, conversation, dancing and sex are all presented as essential, inseparable forms of direct action – and all are vital parts of the film’s DNA. Whether in scenes of the group storming high schools to distribute condoms and leaflets about STDs, or a hospital bed hand-job offered as an act of love, the film doesn’t shy away from sex.”

 

    In the midst of meetings and protests, the only momentary pauses, in fact, are represented by the mashups of bodies, primarily represented by Nathan and Sean, who meeting at that first gathering, quickly fall in love, Sean with full-blown AIDS, Nathan now simply HIV-positive. In a darkened room, they discuss whether or not to use condoms (Sean still insisting on their use, although at the last moment both ignoring them since the disease has already spread), and quietly reveal how they were infected. Sean, showing signs of the disease’s infection, reveals that he was gifted with the disease at the early age of 16, infected by a math teacher who was married, perhaps not even knowing that he himself was infected. In a brief moment of reverie, we observe the young boy losing his virginity, the very moment of his infection. Nathan, the quieter but stronger of two offers to care for Sean, planning to set the two of them up together in a new apartment.


     But meanwhile, there is work to be done, including the resplendent Gay Pride parade, the visit to the high school that Hans mentions above, and meetings, in one in which Thibault attempts to explain the newest developments, the pills and their consequences, and what has been leaked as possible new solutions.   

    At another meeting the radicals, Sean among them, attack an older woman named Hélène (Catherine Vinatier), whose teenage son has contracted HIV through blood transfusion. She has publicly pushed for the idea that politicians should be tried and jailed for their mishandling of blood screening, but to these radicals her argument goes against the Act-Up principles since they see prison as an unsafe place where people actually get infected. She is astounded by their hostility and is comforted by the ministrations of Thibault and Sophie, which further alienates Sean and others from their current leaders.


     When Sean is hospitalized and Thibault comes to visit him out of love and comradeship, Sean simply sends him away. When Nathan finally arrives, Sean expresses his fears of dying, the pain he’s experiencing, and most of all the loss of direct bodily contact with his lover. There, under the camera’s lens, Nathan jacks off his friend on his hospital bed, making it clear that for the dying as well as for the living love and sex are necessary to sustain life.

     From this point on, until near the end of the work, the movie veers away from the public forum to the personal, as Sean, now near death, is delivered up in a hospital bed to the new apartment his lover Nathan has created for him. Nathan and Sean’s mother, now his caretakers, help him to the couch, where for the first time in the film the firebrand Sean breaks down in uncontrollable sobs. The new life he and Nathan have planned in that apartment has been for naught.


      He and Nathan have formed a pact, and deep in the night, while Sean is sleeping, Nathan rises and places a potent amount of morphine in his lover’s drip, euthanizing him as they have agreed. Soon after, one by one, some of his Act-Up family begin show up at his door, Thibault arrives, followed by Sophie, Marco and his mother, others of the group, each introducing themselves to Sean’s mother, visiting the corpse (only Marco refuses to view it), and mill around in inevitable dread that usually energizes them, as Nathan, like a lost sleepwalker, attempts to make them coffee and find something to feed the starving friends.


   In the last major action of the film, we observe a gala affair, with sandwiches and desserts spread out on the tables, at a health-insurance conference. The Act-Up forces suddenly break into the room, and according to the dead boy’s wishes, toss Sean’s ashes out over this spread of food, wine, champagnes, and chocolates. Some lie down on the floor to simulate their own deaths.

     But the film ends with the beat repeating as these same survivors take to the dance floor, not ready to stop breathing until they bodies wear out from the opportunistic diseases that creep in to stop their hearts.

      Guardian reviewer Hans notes that most mainstream cinema such as Philadelphia (1993) and Dallas Buyers Club (2013), have treated the history of the gay AIDS crisis with “hospital gloves,” framing “their central journeys as a stoic and sexless death march.” “What feels revolutionary – and revelatory – about this film and its characters is the way they resist that urge, managing to find moments of galvanising fury and ecstatic joy while in the grip of debilitating disease. Electronic musician Arnaud Rebotini’s dissonant, humming, house-inflected score – and the metronome-like heartbeats that underscore the action – are reminders that, even on their deathbed, a person has a pulse. In its dying gasps, the film grasps at life.”

     Unfortunately, given the early 1990s timeline of the film, we know that probably all of these cinematic representations of real people died in the years following, still without a viable solution to their conditions.

     Although in recent years there have been amazing advances made in keeping HIV-positive individuals alive, when Trump was re-elected he ceased all US funding to help individuals elsewhere in the world, particularly in the continent of Africa where women now see the higher rates of infection. On the very cusp of a true vaccine for the disease, Trump cut most of the financial grants.

     Just as a reminder, according to the 2024 UNAIDS report, approximately 40.8 million people globally were living with HIV. 1.2 million people were newly infected with HIV, and 630,000 people died from AIDS-related illnesses that year.

     Since the start of the epidemic between 73.4 million to 116.4 million people have become infected with HIV, approximately 44.1 million dying of the epidemic.

     Gay men having sex with other men still constitute the second highest level of infection at 7.6% with only transgender people representing a higher percentage at 8.5%. People who inject drugs, sex workers, and people in prisons are also represented in the high-level groups, but obviously these statistics depend upon those who are willing to admit to their sexuality, drug use, or employment in the sex industry.

 

Los Angeles, September 25, 2025

Reprinted from My Queer Cinema blog (September 2025).

 

Gregg Araki | Totally Fucked Up / 1993

nothing to be said

by Douglas Messerli

 

Gregg Araki (screenwriter and director) Totally Fucked Up / 1993

 

The four gay adolescents and 2 lesbian teenagers who are the subjects of Gregg Araki’s 1993 film Totally Fucked Up may describe themselves as the film’s title suggests, but as the director makes clear in the 15 parts into which this truly rag-tag film is divided—reminding one a bit of Volker Schlöndorff’s  Baal—these kids are basically okay, while it is the society into which they were born that is a grotesque version of what a healthy world should represent. Certainly in 2020 we can relate to these terribly disoriented youths (Andy, Tommy, Michele, Patricia, Steven, Deric, and Brendan) who came of age in the time of AIDS—safe sex is constantly invoked, although it appears that few of them completely embrace it, the central figure Andy (James Duvall), at one point suggesting he practices it with his new friend “mostly.”


      Clearly the young boys and girls of Araki’s work are troubled; they survive mostly at the edges of society, joining one another at late night bars and in furtive meetings in their parents’ homes; they regularly take drugs to get high, but not apparently Smack (heroin) or other highly addictive and potentially killer cocktails such as Captain Cody (Aceminophen), Apache or China Girl (Fentanyl), Fluff (Vicodin), Dillies (Hydromorphone), etc.; and the majority of those who are old enough for college, have skipped that opportunity, at least for the time being, most likely because of their familial financial situations. What they do have in one another is a kind of family that they cannot find in their own homes. The lesbians are deeply in love, and two of the boys, Steven and Deric (Lance May) are attempting a permanent relationship which, alas, is not completely working out. These boys are still too young and inexperienced, I would argue, to fall easily into life-long relationships.

      The problems they must face together do not only include AIDS, which forces them into tentative sexual explorations, but the hostility of their fathers and mothers—in one case, when a boy comes out to his parents, he is permanently thrown out of the house and must depend on others for temporary sleeping quarters—and, even more importantly, of the ignorance of the institutions around them, particularly at the highest government levels which have not yet come around to fully accept their sexualities or to properly fund AIDS research. At least Clinton, in his second year of 1993, was not entirely deaf to these issues, as Regan had been at the beginning of the AIDS crisis or as Trump has been during the current COVID-19 pandemic.

       Yet, violent white vigilante groups regularly appear out of nowhere with clubs swinging, to attack and possibly kill late-night gays walking without the protection of others. One of their friends is hospitalized after just such a beating, the group gathering in his hospital room to demonstrate their love and support.

      In the pages of LAWeekly and other newspapers and magazines that these adolescents read there is report after report of gay teen suicides, sometimes for the loss of their lovers to disease and, more often, just because of the isolation they feel from family and the society at large. If they are still in high school, as a couple of these boys are, they surely suffer some bullying from their peers.

       The only ones lower on the societal totem pole, they sense, are the street teens who are totally drugged out or have had to live as male hustlers just in order to survive. At one point, Andy, witnessing a stoned-out kid next to a hat he has laid out for donations, asks his new-found lover, Ian (Alan Boyce) a college boy from UCLA, if he has a half-dollar to throw into the kid’s hat. When his boyfriend declares he has no pocket change, Andy himself pulls out a dollar and donates it to what his friend suggests is probably “just a scam.”

        This is an important incident, I might suggest, in Andy’s—who is perhaps the most cynical of his friends, as well as a true latent idealist—education about the realities around him. At another point the same boyfriend, to cover up a phone-call from another gay friend, tells Andy that it was just his mother who calls from time to time after which she writes out another check to her son. The brooding Andy, like most of his colleagues, has no financial fallback. If he has a small allowance, he spends it on cigarettes, beer, and candy bars.

      Yet all of these dreadfully overlooked LGBT individuals (there was no category Q, queer of “questioning,” which actually might define Andy’s position in this film, in 1993) also dream of more normative possibilities. The lesbians both would love to have a baby—but without the male intercourse, a problem for them because they obviously cannot afford a sperm donation and implant; the homeless gay guy claims to have found a cheap apartment in a questionable neighborhood; Steven (Gilbert Luna) wants to become a filmmaker; and Andy falls so seriously in love with his college boy pick-up who he has, so the movie hints, even allowed to be fuck him, something early in the film he found distasteful. It is he who declares on tape that things are “totally fucked up.” All of them, moreover, share their generation’s music, as does Araki’s eclectic score.



     When he tries to visit his friend in his UCLA dorm, he finds him with another gay guy in bed, and Andy’s fragile dream-world utterly collapses. Although he pretends diffidence, we know that this broodingly handsome boy will not just “get over it.”

      At the moment we least expect in this tale of the rugged bonding between members of this outlier community, Andy mixes some of the most lethal of household cleaning chemicals, swallows them like a tantalizing milkshake and falls into a nearby swimming pool, dead.

       The tearful last scene shows the remaining five gathered, again lined up on chairs in a hospital, with no longer any recourse to words—precisely how they’d begun this series of camcorder interviews, nearly all of them insisting that they truly had nothing much to say and even questioning the efficacy of such an enterprise.

      Slowly the credits come up, their names in blue (again reminding us of the white on blue numbers that define the episodes of Baal).

      This film was the first of what generally is described as the director’s Teenage Apocalypse Trilogy. Today is often appears as if both teenagers and adults were facing such an apocalypse that is perhaps even worse, all over again.

      Only a few critics of the day saw how relevant this film was in it’s portray of queer youth. Roger Ebert, displaying his typical lack of comprehension concerning serious gay issues, awarded it a thumbs down and no stars.

 

Los Angeles, July 17, 2020

Reprinted from World Cinema Review (July 2020).

 

Gregg Araki | The Living End / 1992

love until death

by Douglas Messerli

 

Gregg Araki (screenwriter and director) The Living End / 1992

 

Through the introduction of a gay On the Road-like journey by two HIV-positive young men, Luke (Mike Dytri) and Jon (Craig Gilmore), director Gregg Araki has created a fresh film that challenges ideas of love and survivability in one of the darkest times in gay history, the time of thousands of deaths from AIDS.

     Several critics titled this work a gay Thelma and Louise; yet I would argue except for the act of two individuals getting into a car and driving through the US landscape without a true destination, Araki’s The Living End has very little in common with Ridley Scott’s 1991 film.

     From the beginning these two have established to one another that they are both in process of dying, and, although several early scenes reveal Luke as a quite violent person—or perhaps we should say, as an individual who suddenly perceives himself as having the freedom to be violent or anything else he wishes to be, given his newly-discovered sentence of death—these two do not go about robbing stores or other establishments, despite the fact that Luke might well be willing too. Moreover, unlike the friendship that develops between Thelma and Louise, these two become desperately in love with each other, drawn forward, in part, out of the adventure of their having come together as a loving couple, as opposed to Thelma and Louise’s straying from the delimits of a closed-off society and an unloving and restrictive husband, these gay males move forward out of a kind of enchantment with one another, Jon, in particular, addicted to the craziness of Luke the way a one approaches a new lover in the search of discovery of who that being truly is.


      Most importantly, these two, even though they might have thoughts of it, do not end up in a double suicide, as Louise and Thelma did in their willing drive off a cliff in the Grand Canyon. As Araki’s tile insists, even these mortally dying men cannot destroy one another, and will surely go on living to live through all the pain and suffering that most gays and others struck-down by AIDS did. And that is precisely the point here, their love, by the end of the film, is stronger than death— stronger even than urge to now do anything they might wish without real punishment, which Luke argues for, since they are themselves already being punished for their previous sexual behavior.

      If comparisons must be made, and I’m not sure they are even necessary, I’d suggest a more comic film of odd-couples who grow to love one another, while also traveling through new territory, such as Bringing Up Baby or What’s Up Doc?—all overlaid with a strong dose of Nathanael West’s The Day of the Locust.

      Certainly, in this film’s early scenes, before Luke has encountered the film-critic Jon, we are made witness to a Los Angeles that is as outrageous as West’s fiction. Attempting to hitchhike his way out of town, Luke is picked up by two women, one apparently transsexual, Daisy (played by the always brilliant actor Mary Woronov) and Fern (Johanna Went, a heterosexual, a lesbian, or just a maniac murderer on the run, we’re never certain). Fern, angry with Daisy’s flirting with the handsome pickup, points a gun to his head, while Daisy recounts, somewhat like the Peter Lorre figure does the many murders of Jonathan Brewster in Arsenic and old Lace, that Fern has accomplished. When Fern, attempting to take a roadside piss encounters a snake and Daisy goes running to help her, Luke absconds with the car and her gun.

      He doesn’t get far, encountering a flat tire. Despite his continuing attempt to escape the environs of Los Angeles he is constantly returned to the city, where this time he witnesses an S&M couple, she with whip in hand, pulling a shopping cart in which sits her humiliated lover. Later in the film, he and Jon oversee a violent fighting husband and wife using their car as backdrop outside of a Ralph’s grocery store. When the gay couple ask them to break it up, the arguing pair turn on the car-owners, demanding to be left alone. And these are just a few of the glimpses we have of a clearly apocalyptic landscape that is not so very different from that of West’s.

     By the time Luke finally meets Jon, he almost seems to heave a sigh of relief in finding a handsome man who is in a somewhat similar situation to his own, as the two dive into bed for what appears to be ecstatic sex.


      Even here, however, Luke has not quite tamed his demons, and is ordered to pack and leave by the more conservative and timider Jon, who if nothing else has a loyal and beloved friend—what gays used to call a “fag-hag”—in Darcy (Darcy Marta), a short-haired painter who has a live-in male lover whose hair is much longer than her own.

      If Araki can be accused in this early part of the film as using a great many stereotypes to put us “in the mood” so to speak of what is about to happen, it is I would argue quite justifiable. For by the next day, Luke not only reappears at Jon’s apartment doorway, but admits that he has now totally “fucked up” in shooting and probably killing a policeman.

      We know now that certainly some magic has happened between the two of them when they quickly both jump into Jon’s car, finding themselves on their way to San Francisco, where Luke claims to have a friend who will put them up for a few days.

      After the long drive, with many pit stops along the way, Luke admits that he not only does not know the name of his so-called friend, but does not have the address. Yet the two do find the row house where, where an elderly man comes to the door, while Luke attempts to make recontact with him, trying to remind him of a two-or-three-year-old sexual encounter. The man quickly closes the door, leaving Luke and Jon without a place even to shower and perform their toiletries.


     Somewhere outside of San Francisco they find public showers, enjoying their new-found cleanliness. Jon calls up Darcy, but hardly is able to explain to her not only where he is, but why, and to where he might be going. It is, for him, like a kind of heady dream in which he has no sense of reality—but isn’t that what love generally begins as, a dream you cannot otherwise describe? But she, of course, is worried for him. This is not the Jon she knows, and for the rest of the film she smokes cigarettes with her phone placed just a few feet before her. Unable to provide her lover Peter with any sexual relief, he thoughtlessly leaves her, she now without friend or lover, completely alone.

      For Luke and Jon, theirs is a journey into the heart of darkness, an American landscape of horrible sites and consequences wherein the natives make logical sense about as much as Luke’s stop-and-shop meals, served always with heavy glugs of whiskey. The two not only don’t know where they’re at, but where they might be going. Cheap motels and open space, accompanied always with intense sexual encounters between the two of them, seems to keep them fueled for what might have been an endless journey where it not for Luke’s continued near-insanity and his always latent violence, which is aimed now only at empty bank machines.

     When Jon again attempts to call Darcy, this time at her expense, Luke mugs throughout most of time, finger-writing on the dirty phone booth (this is, you have to remember a 1992 movie) “Luke & Jon are in love forever.”

      Jon, it is clear, has finally accepted the absurdity of their voyage, but when he begins showing further signs of his illness, coughing sometimes endlessly, and after yet more imbecilic actions by Luke, he finally determines to return to his previous reality. Luke, always the rebel, understandably mocks it, but Jon is in control of his car and believes he might still be in control of his own destiny.


       Depositing themselves yet again onto the turf of Los Angeles, the last scene is played out under the iconic 6th Street Bridge that connects downtown LA with East Los Angeles.

       There in the sandy stubble under that bridge that makes it look as if they have landed in the same unknown desert, Luke, angry for their return to reality, seriously pistol whips his friend, pulling him closer to the car and, when Jon comes out of his temporary coma, rapes him, the gun cocked into Luke’s his mouth, ready to go off the second he cums.

      “So do it already,” shouts Jon as he nears his climax, almost passively now awaiting the death of his beloved friend.

     Sex is completed, but the gun remains silent, Despite all of his stated convictions, Luke too has honored some semblance of the past, if it is nothing else but an instinct for survival.

      His logic now completely spent, Jon walks away, perhaps to return to some kind of normality.



    The camera pauses before we see the legs on their way to return to Luke, as the two, clearly still desperately in love, hug and hover over a landscape of nothingness. Luke’s phone box message has spoken the truth that these two dying men will now remain together to face their ends.

     

Los Angeles, June 29, 2020

Reprinted from World Cinema Review (June 2020).

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

https://myqueercinema.blogspot.com/2023/12/former-index-to-world-cinema-review.html Films discussed (listed alphabetically by director) [For...