Wednesday, March 20, 2024

Luchino Visconti | La Terra Trema (The Earth Trembles) / 1948, USA 1957

the fatalist

by Douglas Messerli

 

Antonio Pietrangeli and Luchino Visconti (screenplay, based on the novel by Giovanni Verga, I Malavoglia), Luchino Visconti (director) La Terra Trema (The Earth Trembles) / 1948, USA 1957

 

It’s hard to comprehend at times what director Luchino Visconti was truly trying to say in his 1948 film, La Terra Trema, loosely based on Giovanni Verga’s 1881 novel, I Malavoglia. It, at first, seems to want to make a case for the poor, often starving fishermen of Aci Trezza, Sicily, concentrating on the Valastro family, who like so many others are tired of being, through intense bidding wars, cheated by the merchants, and left with little money for their intensely difficult

labors, which often end in death; the father of the Valastro family has been killed in a fishing incident when ‘Ntoni (Antonio Arcidiacono) and his brothers were younger.

 

    ‘Ntoni, in particular, is tired of the merchant-fisherman relationship and, taking a loan on the Valastro stone house, determines to create his own business, buying a boat and selling his catch without the middlemen. At first things proceed nicely, as the brothers catch a large haul of anchovies, the women salting them, and the brothers sharing their considerable profit. There is now even the possibility that ‘Ntoni will be able to marry his lover. So perhaps, we can imagine, that Visconti might be attempting to tell us a heroic story of how one family, surrounded by dozens of others who follow the age-old societal order, can break free of the past and create a better future for their kind.

      Yet suddenly, ‘Ntoni and the family are struck down with more bad luck than God had planned for Job. In a storm, their vessel is destroyed; their grandfather suddenly becomes ill and dies; they are forced to leave their home; two of “Ntoni’s brothers are persuaded to escape Sicily to work on the mainland; ‘Ntoni is jailed; and the family is forced to sell its fish for practically nothing. After becoming alcoholic and leading a dissipate life, his sister Lucia giving into the sexual demands of the local military leader, the formerly charming elder brother is forced to

return, with his brothers Vanni and Alessio, to work as day laborers, living a life of hard work and near starvation simply in order to survive. End of story. And, did I mention this is all presented as a kind of neo-realist docudrama, using the real villagers as many of the major characters as if to underline the entire reality of this neo-realist piece.

 


     Visconti, as always, presents us with many scenes of beautiful film-making, particularly when the ships return en masse at early morning, their lights that have drawn the fish to them ablaze. There are wonderful vistas of the Sicilian village, women in dark scarves peering down upon the action. The actor who plays ‘Ntoni is handsome and strong, despite all of his personal trials. The eldest daughter, Mara, is forceful presence.

      But the movie overall is not only a bleak presentation of life in Sicily, but a testament to the status quo, to a world that will never allow the peasants to become, generation to generation, be anything but passive sufferants. If this movie helps us to sympathize with them, it proffers no hope, and any tears we may shed over their plight seems quite meaningless, since they, themselves—with the exception of ‘Ntoni—seem unwilling to join together to change their conditions. In short, La Terra Trema seems to be a lesson in frustration. Mussolini’s promise to “Go with determination toward people,” which we see scrawled upon a wall in one of the film’s last scenes, has ended in utter disaster. Despite Visconti’s title, it appears the earth has not only failed to tremble but to have even shuddered in slight disgust. I love many of Visconti’s works, but this seems to simply reveal him as a fatalist.

 

Los Angeles, November 17, 2017

Reprinted from World Cinema Review (November 2017). 

 

Carl Theodor Dryer | Gertrud / 1964, USA 1966

love is all

by Douglas Messerli

 

And now these three remain: faith, hope and love. But the greatest of these is love.

                                                                                                      Corinthians 13: 13

 

Carl Theodor Dreyer (screenwriter, with poetry by Grethe Risbjerg Thomsen), Carl Theodor Dryer (director) Gertrud / 1964, USA 1966

 

Carl Theodor Dreyer, despite his painful investigations into religious fanaticism, might also be described as the Scandinavian author closest in sensibility to the Austrian fin de siècle writer Arthur Schnitzler. Underneath the dire examinations of La Passion of Jeanne d’Arc, Ordet, and Vredens is a man completely accepting of human sexuality and a director with strong gay and feminist perspectives in his oeuvre, particularly in his 1924 film Mikaël based on a novel by Herman Bang and his last work, Gertrud, based on a play by Hjalmar Söderberg. In both of these works, love and its loss are the central themes, but as in his Joan d’Arc film, it is passion, more that even love, that is essential to the characters—and this despite his heavily Nordic sense of control and, reportedly, almost dictatorial rule over his filmmaking procedures. Even in the cruel religious world of Ordet women rule, and the sensuous wins out, ultimately, over cruel male-constructed restrictions.

 

     Dreyer’s last film, indeed, owes a great deal to Ingmar Bergman’s representation of feminine-centered love in Smiles of a Summer Night—along with the regret and sexual acceptance of that film—but also presented through the lens of Ibsen’s  Doll’s House and Strindberg’s Miss Julie. Gertrud Kanning (the incredible actress Nina Pens Rode), however, is far cry from either the almost sexually abused Nora or the radical, but absolutely terrified, Julie. She is her own woman (already in 1906) who has had several affairs, particularly with the poet Gabriel Lidman (Ebbe Rode), perhaps with the writer Axel Nygren (Axel Strøbye), and now with the young, handsome pianist Erland Jansson (Baard Owe)—all for the search of true love. The only man she might not have truly not loved is her husband, the lawyer Gustav (Bendt Rothe), who in the very first scene is about to be appointed to the as a cabinet minister.


     Although not afraid, like Schnitzler’s Hands Around characters, to participate in sexual affairs, Gertrud is far more like the same author’s Bertha Garlan, who becomes determined to find an open love, in her case with a past friend who is now a musician. Like Gertrud’s passion for a pianist, however, it ends badly, with her, finally realizing, that men simply aren’t as committed to love as are women. Each of her lovers—representing, as Eric Henderson, writing in Slant quite brilliantly observers, a cube of inter-relating patterns of images and actions—is more interested in career, fame, money, and, particularly, in the case of her husband, power than they are simply in committing themselves to love. Love, she argues, again and again, must be the center of all things, as if restating Christ’s injunction that among all the things in the world, the most important is love.

      If Gertrud is a completely sexual being, it is not truly sex she seeks nor a commitment to housewifery (she is, to repeat, neither Julie nor Nora), but to an open relationship with a man totally able to commit himself to her, just as she has to him.

      As Strindberg and numerous other male writers have made clear, such a relationship is nearly impossible, and each of her lovers blame her intractable commitment to that goal as being the problem that is at the heart of their failures, and the reason behind her leaving over and over, the men to whom she has given her heart.

 

     They all claim that they still love her—after all, she is a stunningly beautiful Aphrodite who, until the very last scene, never seems to age. Yet, none of them can seem to comprehend that in their utter shift of focus to their personal lives and career perspectives, it is they who have left her, not she who has left them. By the middle of this drama, the liberated Gertrud can only perceive love as a “great disappointment,” providing only a world of loneliness, a kind of series of linked dreams (again a reference to Strindberg)—but still will not and cannot imagine giving up her search. She has, after all, already given up a promising career as an opera singer! And now she embarks on a career as a psychologist in Paris.

      Dreyer correctly recognized that this turn-of-the-twentieth century drama was, indeed (even in 1964) entirely modern in its message. Yet the way he chose to tell his film, in intense, long dramatic verbal interchanges between, most often, two and, sometimes, three characters, reeks of the stage. And his film was reviled in its early film reviews, particularly at Cannes, where half of the audience walked out. Given the new-wave films of the day, with their quick cuts and outrageous character behavior, Dreyer’s restrained living-room drama (despite the rich décor of those rooms) seemed like a static throwback to another era, and reminded many of the talky tradition of so many Scandinavian theater works and films—Bergman included. This did not seem like an advancement in cinematic art, which had previously been the way his films had been perceived. Many argued that this film represented his senility; he died four years later.

      Yet, those audiences were, in retrospect, entirely wrong. One simply has to watch Dreyer’s film more sympathetically, and admire the beauty of it, to realize that this, perhaps, was one of his very greatest of films. If the long dramatic sequences of talk seem static, one only has to perceive that in the constant cuts between characters and, more importantly, their constant movements from couch to couch, from standing to sitting, from stalking the room, to patiently waiting out their interlocker’s comments, present a remarkable cinematic representation of their shifting roles and relationships with one another. The drama here does not lie entirely in the articulate dialogue but in their constant movements, up/down, across/over, and, always, as in Schnitzler’s famous La Ronde, around and around each other. These figures are constantly circling one another, expressing their desires and failures in their very indeterminate motions. They are a very nervous folk—despite all their professed assuredness in the positions for which they stand.


       And then there is the incredible beauty of this film—not only in the sets, moving from the rococo, over-embellished rooms of the Kanning home and the even-more elaborate estate of the Danish semi-royals celebrating the return of the absurdly celebrated poet Lidman to the more modest design of Jansson’s apartment and, finally, to the almost Amish-like Danish-peasant-influenced rooms of Gertrud’s final digs—but in the breathtaking black and white shadows of cinematographer Henning Bendtsen, who Henderson correctly argues made “just about the most colorful black-and-white film ever lensed.”        

      Moreover, Dreyer presents all these tragically failed beings without judging them, simply allowing them their viewpoints without trying to represent which of them we might most despise. Even Gertrud, about to divorce her husband, defends him when attacked; and she, even when realizing that the man she so desperately loves, Jansson, sees her as merely an interesting interlude in his sexual life, wishes she could believe in God to pray for his protection. Dreyer clearly loves his characters more than they can love one another. And that very profound sensibility imbues this film with the values that its heroine so seeks but can never find in the world in which she lives. As director, Dreyer, truly put his heart into this beautiful masterpiece, showing us, without really commenting, why love, as Gertrud argues, is all that really matters.

      When I’m discouraged—as I am (along with many more of us) these days—I now have a film to turn to, helping me to have the courage to move on, to believe in what is almost impossible to believe.

 

Los Angeles, November 4, 2018

Reprinted from World Cinema Review (November 2018).     

Andrzej Wajda | Kanał / 1956, USA 1961

going nowhere

by Douglas Messerli

 

Jerzy Stefan Stawiński (screenwriter), Andrzej Wajda (director) Kanał / 1956, USA 1961

 

Andrzej Wajda’s 1956 film, Kanał, about the last days of the Polish uprising against the Nazi’s has to be one of the grimmest and darkest films ever made. The few soldiers of the Home Army resistance remaining know to a man how little chance they have of surviving, and a narrator tells us: “These are the tragic heroes: watch them closely in the remaining hours of their lives.”

 

      By the time in September 25, 1944 when the group has retreated to a bourgeois house that has remained somewhat intact, the Germans have torched most of the city and their group has been winnowed down to about 28 members, including their leader, Lt. Zadra (Wieńczysław Gliński), the second-in-charge,  Lt. Mądry (Emil Karewicz), Sgt. Kula (Tadeusz Gwiazdowski), Jacek Korab (Tadeusz Janczar), two women, Daisy (Teresa Iżewska) and Halinka (Teresa Berezowska), a composer, Michał (Vladek Sheybal) and a few exhausted others.

   The film’s early scenes primarily show these men moving through an apocalyptic-like landscape, attempting to outrace the Nazi guns, bombs, and Goliath tanks. Even the slightest noise is followed by a volley of shots. The only time the group can rest is when the Germans break for meals or at night. But in those brief moments they attempt to retain their humanity, Zadra ordering Michał to play the piano they find in the house into which they have retreated (despite commands to play something light, he plays Chopin) and sharing the company of the women who have joined their band; Korab, for example, accidently intrudes upon Halinka and Mądry together in bed, his own lover being Daisy, the unexplained “sewer rat.” Michał gets permission to call his wife in another part of the city, only to discover the Germans have already taken the neighborhood, she telling him they are coming for her as the phone goes dead.

      The following morning the Nazis mount a bigger campaign against them, sending in tanks and a motorized bombing device, which Korab almost manages to defuse before the third charge goes off, severely wounding him.



    Although the group manages to destroy one tank, they are now out of their most powerful ammunition and are ordered to withdraw into the sewers in order to escape. Zadra is horrified at the thought, and knows what sloshing through the shit-filled tunnels will do to his men, but he has no other choice and orders his remaining men into the kanał of the film’s title. Daisy asks if she can accompany Korab, who will not be able to keep up with the others.

      So begins Wadja’s stunningly filmed journey into a Dantesque Hell. Others have attempted the voyage before them and running back warning that the Germans have gassed the tunnels. Meanwhile the stench and toxic fumes fill the traveler’s lungs. Some trudge forward, while others fall behind, all of them becoming lost as they attempt to make their way to a location to the outskirts of the city.   


    Even Daisy, who knows her way through the sewers—and apparently has already graffitied the place with a declaration of her love for Jacek Korab—is now confused about the right path; besides she must constantly support Korab, who is now in his last throes. When she does finally discover one of the exits, Korab cannot make it up the incline to escape, and she is forced to seek another way out of the Hell. When she eventually discerns another patch of light, they move toward it, she discovering that the exit is barred. Korab, now nearly blind, is told to breathe the air, as the two hold onto one another, certain to die.
     Michał goes mad, playing an ocarina as moves off in the wrong direction. Another member of the force finds an exit, only to be taken into custody by the Nazis, where nearby, we observe, are the bodies of numerous citizens they have already shot dead.

 

    Jerzy Stefan Stawiński’s bleak script, based on his own experiences in the war, makes it clear that this is a world of no exits. All these men can congratulate themselves on is that they have tried to survive, and, in that sense are true existentialists, no matter how meaningless the uprising has ultimately been. And they have loved, one another and life itself. As Halinka puts it: “It's easier to die when you're in love.”

      Wadja waves, seemingly, between the cynical and the heroic, trying to find a balance in this sad tale between the two. Yes, these men and women did achieve something few other German occupied territories had, but at what cost to themselves and the general population?

      This film brought Wadja his first truly international attention, winning the Special Jury Award at the 1957 Cannes Film Festival, and brought attention to his many talents when it was released in the US in 1961. Back in Poland, however, this and his following war-time film, Ashes and Diamonds, were hotly debated as representing the Polish heroes lives in such a cynical manner. But Wadja, who began his career as a strong Communist supporter, would continue throughout the rest of his career to question the presumptions of his fellow citizens, which ultimately make this film and most of his others so very meaningful.

 

Los Angeles, November 14, 2013

Reprinted from World Cinema Review (November 2013).

Robert Bresson | L’Argent / 1983, USA limited release 1984

forgiving the human race

by Douglas Messerli

 

Robert Bresson (screenwriter, based on a novella by Leo Tolstoy; and director) L’Argent / 1983, USA limited release 1984

 

I first saw Robert Bresson’s brilliant final film, L’Argent, a few years ago. But even though I daily wrote about the movies I saw throughout each week, I inexplicably dallied about writing on this one, perhaps because I simply wasn’t quite ready to consider its very dark message. I believe I still prefer his also dark, but more obviously spiritual works such as Diary of a Country Priest (1951), Pickpocket (1959), Au hasard Balthazar (1966), and Mouchette (1967), but his serenely-paced depiction of the evil force of fate in which a good-looking, hard-working, Parisian heating oil delivery man is caught up in a series of lies and deceits, all centering around “money,” is masterful and unforgettable.


         One might almost describe his “hero,” Yvon Targe (Christian Patey) as a complete innocent who is framed over and over by those around him; but Yvon, even in his almost passive acceptance of his fate—Bresson specialized in actors, which he called “models” who read their lines without emotional intensity, that intensity being left for the cutting room, not on-screen interpretations of a theatrical “role”—is also guilty simply because of his acceptance of the capitalist society in which he lives, and increasingly throughout the film reveals that he is inwardly as violent as the worst of those around him, which his later murders of other seemingly innocent folk prove. It is not the money in this film, that is at the root of all evil, but simply the medium in which several of the films characters use to reveal their inner demons.

       The cycle begins with a young boy, Norbert (Marc Ernest Fourneau) receiving his monthly allowance from his father, who demands a bit more money to pay a fellow school boy from whom, evidently, he has taken a loan. The father refuses, and his mother, it is clear, has little of

her “allowance” to share. After attempting to pawn his watch, Norbert is asked to pass off, almost as a lark, a forged 500-franc note. He successfully does so in a small photography shop, purchasing a small frame in exchange for the fake money.


       When the shop’s owner (Didier Baussy) discovers the forged note he chides his assistant, who reminds him that he has accepted two such notes in the past week. Determining to pass them on, he pays the oil delivery man with the three notes, thus unleashing a series of events that result in Yvon’s arrest. In court, the shop-owner lies about his involvement, and is backed up by another employee, a young man named Lucien (Vincent Risterucci), which results in a judgment of guilt for Yvon and the loss of his job.

     Out of money, Yvon agrees to serve as the get-away driver for a bank robbery, which fails and results again in his arrest, this time leading to a three-year sentence behind bars.

 

    While Yvon is imprisoned, he ultimately discovers, his daughter dies of diphtheria and his wife leaves him for another man. Who mightn’t be truly embittered by these experiences? Yvon even fails at suicide.

     Once freed from prison, Yvon, rather gratuitously—almost as if playing out a revenge tragedy—kills a couple of hotel keepers and robs them, seeking safety, rather vaguely explained, with a kindly old lady (Sylvie Van Den Elsen) whom Yvon recognizes as a good person. 

       Her difficult and perhaps abusive husband chastises her kindness, but she prevails, and provides Yvon with a place to rest and, so for a few moments it seems, perhaps even redeem his existence. In a quite intelligent piece published with the Criterion disk of this film, Adrian Martin proclaims one of the most heart-rending scenes of the movie is when Yvon helps the old lady with hanging clothes on a line, and later a “gorgeous, green, plaintively simple image of a man and woman picking hazelnuts,” again Yvon and the old lady forming an oddly intimate relationship.

      Yet, soon after, Yvon picks up an axe, kills the entire family, and turns himself into the police as a no longer innocent murderer.

       One, of course, might read such a film as being a statement against the society which has criminalized the central figure’s previously innocent acts, as another example of a culture’s wrongful sense of justice. But Bresson does no such thing. The policemen and justices Yvon encounters seem fairly compassionate; unlike the US prison systems, the jail in which he is incarcerated, seems to offer a rather comfortable environment and even good meals.

      No, Yvon, without even thinking about it, has collaborated in his own moral deterioration. He has accepted the money without even questioning its reality; he has reacted with the evil that Bresson suggests exist within all human hearts. One can feel sorry for Yvon only as a philosopher, recognizing his dilemmas as being part of the problem of the entire human race. None of us is innocent; none of us can possibly live without suffering and revealing our tortured souls.

      A few years ago, when I first witnessed this last testament to Bresson’s genius, I think I might have been unable to say that or, at a deeper level, admit it. Perhaps, I now discover, I am a Marxist, more cynical of the goodness of the human race than I ever before perceived myself to be. And, like Bresson, I still love and forgive those of us who inhabit this planet.

      

Los Angeles, November 22, 2016

Reprinted from World Cinema Review (November 2016).

Sara Colangelo | The Kindergarten Teacher / 2018

discovering a poetic genius

by Douglas Messerli

 

Sara Colangelo (screenwriter and director) The Kindergarten Teacher / 2018

 

As a former teacher, I know what a delight it is when you find a student of special talent. That is, after all, what your profession is about, in part, helping to educate the mediocre but to also uplift a being who has a rare intelligence, a series of marvelous perceptions which might never before been realized by the general educational system or simply by the societal conditions in which she or he previously existed. You marvel in their perceptions, their sometimes-easy conceptions, and encourage them to challenge what they have already, within themselves, and even despite themselves attained.



      You must be careful. Sometimes you might even be deluded by a quick-witted challenger, a bright young kid who will use his or her talents for more nefarious gains. But I often, without openly mentoring them (the worse kind of attention these youths might endure), encouraged them through out-of-class connections—often discouraged these days—with a drink at a local bar or a meal at a local restaurant. The goal was never to convince them of their brilliance or of my brilliance. Simply to hear them out, to listen to their perceptions—often learning as much from them as from my own declarations of knowledge—wondering at how their mind worked and encouraging them, most importantly, to ask the questions they were ready to admit with encouragement. That was the most you might be able to give them, the acceptance of their own imaginations. 

     I never encouraged or demanded any sexual relationship (and would have never permitted such contact), nor even allowed myself to challenge our consensual friendships. But then, my students were university adults—as much as a young 18-20-year-old student is an adult—and I was careful that they knew I was not controlling the events which we shared so that I might discover their talents. I was also very careful about not showing, at least in the classroom, any favoritism, often calling upon the least talented students before speaking to the more able ones. Teaching, I would argue, is a process of making all feel included, enveloping even the angry kid in the corner into your curriculum, helping him or her to understand that your role as a teacher is to help them, as well, as to enjoy and understand what you are attempting to convey to them. It didn’t always work. But generally, it succeeded. I once had a diffident baseball player get so excited about the book I was teaching that he could hardly contain himself with the joy of the discovery. “Sex was okay,” he almost shouted; “you could even write about it.” (I give Michael Brownstein’s absurdly written Country Cousins all the credit for that—this in a day when you might still be able to teach a book in which the “cousins” fuck themselves to death throughout the entire fiction).

 

     In Sara Colangelo’s deeply-thought movie, however, the teacher is frustrated with her rather ordinary life, whereas I never thought I ever knew what ordinary was. In a relationship with a loving but totally unappealing husband, Grant (Michael Chernus), the would-be creative Lisa Spinelli (Maggie Gyllenhaal) is unhappy with her life as a teacher in Staten Island. Her children have seemingly no imagination, and like most kids their age spend their entire lives on cell-phones talking to their friends, with very few references outside of those computer-generated conversations. These are good kids which you never thought you should have to deal with.

     As Lisa perceives, in the oft-quoted Gertrude Stein comment, “there is no there there,” and she seeks other worlds in which she might discover herself and her own inner talents. Through Gyllenhaal’s lovely performance, we perceive her as a caring and loving teacher, despite her family disappointments, a supportive wife and mother—although even her children recognize her disaffection for them. She takes a creative-writing class with a supposedly perceptive teacher, Simon (Gael García Bernal), who later seduces her while attempting to describe the quality of her poetry.

     Yet, this kindergarten teacher knows that her whole life is a sham. The poetry that most receives acclaim in her class is that of her 5-year-old student, Jimmy Roy (the always-watchable child actor Parker Sevak), whose poems overcome him like sudden visions, which Lisa suddenly feels she must record, he being, in her vision, another kind of Mozart, a talent that can only be worshiped and kindly supported in a society which could care less. The poems are interesting, but not, perhaps what she believes them to be; expressions of a genius-in-the-making:

 

                             Anna is beautiful

                             Beautiful enough for me

                             The sun hits her yellow house

                             It is almost like a sign from God.

 

The class analysis of this child’s poem is such a classic case of poetry-in-class imposition of dense meaning of a simple statement that it would be utterly painful if it were not truly (supposedly) the product of a 5-year-old. As funny as it is, it is also truly painful if you’ve ever taught a creative-writing course.


      The problem of Lisa not her dilemma alone, but that of the society in which she lives, a world which, while basically abandoning poetry and art also carefully elevates it to a level outside of everyday experience. If these lines, as well as his second poem, “The Bull,” might be seen by a mother, father, and teacher as quite profound, in this film they become talismans for a society seeking meaning where there is not much there, or, to bring in Stein again, where there “is no there there.”

      Lisa at least is well meaning and ultimately, rather honest, when she basically absconds with the bartender’s Nikhil Roy’s son to allow him to recite the two poems which she has written which basically, has tested out in her creative-writing class. Her Bowery Poetry class members are rightfully confused: is she using her student’s voice as a kind of performative figure for her own work? Or, as she finally admits, has she lied about her own contributions to their community. She admits the lie and is immediately ostracized without their even recognizing the chances she has taken to do that. In a sense, they have themselves been deluded by the child’s siren voice, the simple words he speaks having served for a far deeper expression of poetic thought than they themselves have been capable of.

      Yet, of course, Lisa, herself, is highly deluded. The child genius is not Mozart whose hands needed to be messaged after every performance so that he might create another work of genius. The little child, Jimmy, is a natural, who simply spouts, at times quite perceptively, what is on his deeper mind. And it’s always a delight. But his father wants nothing to do with it—his own brother having been an unsuccessful writer—preferring that his son grow up to be a practical man, who has played baseball and who might one day, like him, run a good business. Hasn’t nearly every poet, musician, dancer, artist, performer in the world had just such a father?

      The deluded Lisa, however, imagines herself—given her own personal failures—a kind of spiritual force who might release this would-be poet into the world. It’s a beautiful and stunningly profound imaginative vision, but when the child is taken away—quite rightfully—from her supervision, she determines to steal him away again for a purpose that even she cannot quite comprehend, whisking him away to a northern New England motel before, apparently, planning to shuffle him off to Canada, where, in her imagination, she and he will work on a book of his poetry, implanting his name upon it, as if she might be Boswell to some future Samuel Johnson.

      The delusion is so grand that even a 5-year-old sees through it, locking her in the bathroom as she takes a shower and calling to the police to announce that he has been kidnapped.

       The scene is one of the most painful confrontations I’ve ever witnessed on film, he talking to the police about the birches he witnesses outside her window, she from within trying to tell him where he really is so that I might report it to the police. She is not a true abuser, except for herself. And when she finally convinces him to let her back into the room, it is for a modest change of clothing so that the police will arrest her fully dressed, Jimmy again cuddling up to her leg as he had done in his kindergarten class. If this child knows that what she has done is wrong, he still admires her, psychologically speaking, for what she has done. Inwardly, he realizes she is the only audience truly for his poetic verbalizations.

      Lisa has already warned him that in turning her in, he will have lost his ability to speak, to say his poems in the easy way he always has: “I have a poem.” And as we see him in the police car, about to be taken back home, where he announces, once again, “I have a poem,” while those around ignore his comments.

     Poems, this movie suggests, are never spoken or written with permission from the society; if in the future, Jimmy wants to write a poem, no hands will be messaged, no egos given any rubbing. He will have to do it despite the society into which he was born. Art is not a given, and no one, no one, will truly encourage you to engage in such a meaningless activity.

 

Los Angeles, November 13, 2018

Reprinted from World Cinema Review (November 2018).

 

Index R-Z

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