Friday, May 31, 2024

Don Ray King | Whoops! I Married a Lesbian! / 2015 [TV (SNL) episode]

the vacuum of lesbian love

by Douglas Messerli

 

Colin Jost, Rob Klein, and Bryan Tucker (head writers), Don Ray King (director) Whoops! I Married a Lesbian! / 2015 [TV (SNL) episode]

 

On the May 16, 2015 episode of Saturday Night Live Keenan Thompson playing the TV host Reese D’What takes us back in memory lane to a 1950s situation comedy that lasted only one episode, “Whoops! I Married a Lesbian!” In true “I Love Lucy” style,  Kate McKinnon suddenly announces

to her husband Louis C. K. that she has become a lesbian, and moments later Aidy Bryant, her lesbian neighbor, married to Bobby Moynihan moves in.

 

    As in many a Lucy episode, the hubby (C. K.) doubts his wife's (McKinnon) ability to suddenly to make such a switch, whereupon, in this instance she bets she can prove she truly has the hots for Bryant.

     As D’What reveals in a break, the unfortunate thing about this series is not only the bad acting and lack of believable characterization, but none of the white male writers had even met a lesbian—although one claimed to have met a lesbian only to discover “she” was a cigar-store Indian.

     Back to the series, the girls vacuum the floor together, woodenly smooch one another, and generally cause trouble for the boys. C. K. has an answer: he puts itching powder all over their beds, presuming they will soon be out, scratching and rubbing their ways back to heterosexual love. Turns out they haven’t been in bed and realize what he’s up too. Moynihan even tries a bit a drag to see if he can woo back his wife, while McKinnon realizes, once she’s proven her point, that she loves the man she’s married to, ending the skit with a big smooch.


      Unfortunately, the skit is as inane and uninteresting as the 1-night sitcom series it pretends to satirize—perhaps the problem of SNL’s mostly male comedy writing team itself. Or perhaps this simply proves the enduring belief that when you’re satirizing bad comedy your own comedic instincts have to match it.

 

Los Angeles, May 31, 2024

Reprinted from My Queer Cinema blog (May 

Byambasuen Davaa and Luigi Falorni | Die Geschichte vom weinenden Kamel (The Story of the Weeping Camel) / 2003

a culture and its image

by Douglas Messerli

 

Byambasuen Davaa and Luigi Falorni (screenwriters and directors) Die Geschichte vom weinenden Kamel (The Story of the Weeping Camel) / 2003


One cannot imagine a motion picture that more clearly represents the interconnecting “thematic” of the 2003 volume of My Year—“Voice without a Voice”—than Byambasuren Davaa’s and Luigi Falorni’s documentary drama, Die Geschichte vom weinenden Kamel (The Story of the Weeping Camel). This picture about a nomadic Mongolian family of goat herders was filmed entirely in the language of that country—unknown to very few Westerners—without translation. Moreover, the film, in the tradition of early filmmaker Robert Flaherty, goes out of its way to hide evidence of its being a work of art, presenting its simple characters without any obvious intrusion in their lives, instead letting their own actions (or recreations of those actions) and those of their animals speak for themselves. Finally, at the center of this touching story are not even human characters, but a camel and its bleating calf.

      Despite these seeming hurdles of language and species, the sympathetic viewer feels not only that he can comprehend the feelings of this extended family living in tents at the edge of the Gobi desert, but that he understands— without any of the obvious anthropomorphism or Disneyfication of these animals—the events surrounding the young camel’s birth and later distress.

      In order to accomplish this feat of transformative experience, the filmmakers center their lens on simple actions of the characters—cooking, washing, eating, feeding the goats, cleaning their tent-like huts, and simple pleasures such as storytelling, singing, and playing cards. We have little evidence that this extended family argues or squabbles with each other, since the film focuses—as have most other such cultural studies—on their daily survival.

      In some respects, accordingly, this simple goat herding life seems almost paradisiacal, if a bit boring. That is, until after one of their camels bears a new calf, and a second camel begins suffering, clearly having a hard time in labor. Ultimately, the family is forced to intrude, helping to pull the white colt from its reddish-brown mother’s womb. Whether because of that human intervention, the pain of the childbirth, or just the difference in color, the mother rejects her baby; Janchiv and Chimed time and again bring the colt back to feed from its mother’s teats, only to have the mother kick him away. It is a painful situation, as even the young Ugna wonders whether the colt can survive, particularly when it the new born begins to pitifully bleat out of fear, loneliness, and simple hunger, afraid to even near its unfriendly mother. Chimed feeds the colt milk, but as the small camel finds it difficult to suck from the container which holds the vital liquid, much of its spills. Only after tying the mother camel’s legs and forcing the child to her teats, does the babe get properly fed; the moment they loose the mother, she again kicks her child away from her company.

      After some discussion of what to do, the two youngest boys are sent out on a voyage—a trip of at least two days away—to a provincial town, where they momentarily enjoy a few Western pleasures—Ugna discovers television cartoons and ice cream, while his elder brother purchases much needed batteries—before they look up the local musician who can perform, evidently, the magic ceremony that will save the colt.

       The children return to their outpost, soon after followed the Munkhbayar, the violin teacher on motorcycle. Family members gather as he momentarily attaches the instrument to one of the camel’s humps before taking it up and ritually performing, Chimed accompanying with a beautifully mournful tune while she strokes of the camel’s body. Gradually—and absolutely magically—the camel is calmed down, and what appear to be tears well up in its eyes, eventually pouring down its face and on to the floor of the red desert. As the tune closes, the colt is encouraged to return to the teat, where, even more startlingly, the mother permits it to nurse!

     


     Western audiences cannot be certain of what they have just witnessed: a magical ritual of a musically accompanied reunion of mother and child?  An inevitable acceptance of a child by its mother accidently captured upon film? A trick of cinematography? We would like, of course, to believe in the first alternative. But we also know that, despite the seemingly unobtrusiveness of the National Geographical supported cameras, that this Mongolian family has had to deal with their presence for several days.

     A final “curtain call”-like naming of the characters followed by their bows does not help, as it introduces—for the first and only time—the fact that this was not “real” life but a play, a scripted act of filmmaking. Accordingly, even if what it represents—and it does so with startling visual beauty—is the “truth,” we can only wonder what that “truth” means. One can only ponder what happened the moment Davaa’s and Falorni’s camera disappeared. Did this beautiful family break out in laughter for their own (in)credible performances? Did they begin fighting tooth and nail about how things should have been done? Did old Amgaa complain of his wife’s awful cooking—evidently goat milk warmed with some herb or spice? Did the two boys continue to complain to their parents about the lack of a television upon which they had watched that Soviet cartoon in “the city?” Did the mother camel kick her colt away one last time?

      What one ultimately recognizes is that despite the camera’s ability to make experience seem just like real life—despite the seeming naturalness captured by this camera—the very fact that a camera has been used has transformed these events into something other than actual experience, has taken them from the real into a world of imitation, has brought the family, their animals and the events into the world of art.

 

Los Angeles, June 14, 2007

Reprinted from World Cinema Review (June 2007)

Collected in My Year 2003: Voice without a Voice (Los Angeles: Green Integer, 2013).

Alfred Hitchcock | Trouble with Harry / 1955

burying the dead

by Douglas Messerli

 

John Michael Hayes (screenplay, based on a novel by Jack Trevor), Alfred Hitchcock (director) The Trouble with Harry / 1955

 

Soon after filming To Catch a Thief in the beautiful Riviera landscape, Hitchcock and company were summoned to Vermont, location experts claiming that the leaves were in their full fall color. The world presented in the 1955 film, The Trouble with Harry, could not be more different from that of the wealthy citizens of Monte Carlo, Nice and Cannes of the former movie. If guilt—guilt both for having great wealth and guilt for stealing it from others—is a major theme of To Catch a Thief, the prelapsarian world of upstate Vermont is one in which none of the small town citizens seemingly has any money—and no reason, accordingly, for guilt.


     Albert Wiles (Edmund Gwenn), a retired captain, lives, as he puts it, in a man’s world without any woman’s homey touches; his hunger for food, indeed, begins the series of events at the center of the story. Mrs. Wiggs (Mildred Dunnock) runs the local general store without even a cash register, with many of her customers, such as artist Sam Marlowe (John Forsythe), unable to pay her; in an attempt to raise money for him and herself, she exhibits his paintings alongside the vegetables and cider she sells to the few tourists passing through town. Jennifer Rogers (Shirley MacLaine) gets by, supporting herself and her young son the best she can, on her dead first husband’s insurance money.

     We soon realize that for all but one of the town’s citizens, the lack of money presents no real difficulties, as they barter for goods and services—Sam promising his paintings as credit for his groceries, the young Arnie trading a dead rabbit for a frog and two blueberry muffins—and are seemingly ready to exchange whatever little they have with one another. Only Calvin Wiggs—whose very name suggests the religious roots of American financial “accomplishment”—is in search of money, working as a policeman by the “piece” and attempting to sell remodeled antique cars. Calvin has what Sam describes as a misunderstanding of art—not just of visual art, but a miscomprehension of the art of living.

   Even more remarkably, the citizens of this idyllic village seem to be the most placidly content folk on the face of the earth. The fact that the Captain has accidentally shot and killed a man in his hunt for a rabbit is met with utter complacency by the near army of people who pass by the body lying in the woods. As the Captain vaguely contemplates how to cover up his “crime,” Miss Gravely greets him with friendly hauteur: “What seems to be the trouble, Captain?”  After explaining the situation to her, she acceptingly replies, “If I were going to hide an accident, I shouldn’t delay.” Indeed, not only is her demeanor imperturbable, but she uses the opportunity of encountering the “murderer” to invite him for blueberry muffins and coffee, with, perhaps, some elderberry wine.

    Arnie, the child who has originally discovered the fallen man, returns with his mother in tow. Jennifer Rogers who not only complacently accepts the reality of the man’s death, but seems absolutely elated by it; it is an act of “providence,” she declares; the world has seen the last of Harry (we later discover he was her second husband, brother to her first) as he lies in “a deep wonderful sleep.” When the child asks if he will get better, she replies, “Not if we’re lucky.”

    The local doctor, Greenbow, wandering the fields while reading Shakespeare’s love sonnets, trips over the body, his near-sightedness allowing him to not even recognize it as a dead man. A local tramp is delighted by the discovery of the corpse which provides him with a new pair of shoes.


    As the captain notes, “Couldn’t have had more people here if I’d sold tickets.” And, later, as the final witness to his supposed crime, Sam Marlowe, is seen approaching, he quips, “Next thing you know they’ll be televising the whole thing.” Sam, like the others, unruffled by the sight of a dead man, simply takes out his drawing pad and charcoal to begin a sketch.

    This general imperturbability of the film’s characters—the source also of much of the picture’s dark humor—has been misunderstood by many otherwise perceptive film critics such as Time Out’s Geoff Andrew, as representing “British restraint” and a “discreet style” that makes for “wooden” performances and “coy and awkward” situations.

     As the excellent film critic Lesley Brill has argued, however, the people of Hitchcock’s The Trouble with Harry are so in touch with nature that death and resurrection is seen as absolutely natural: “Death passes and life renews without effort or anxiety. The bland tone of The Trouble with Harry constitutes more than comic technique; it results from a profound confidence that death lacks the power to destroy and that hope can scarcely help but prosper.”

     We soon discover that the dead figure at the center of this masterwork, an outsider to this paradisiacal society, is named Harry Warp, and as quickly as we learn his name we realize that in our interaction with the various Vermont characters we have entered a sort of “time warp,” a world bent differently from the one most of us inhabit, a place where—as the young Arnie puts it—“today” is “tomorrow,” and “tomorrow” is “yesterday,” in short a world without time, where past, present, and future come together to create a near Edenic universe.  

     Upon the Captain’s question, “What time is it?” Sam looks to his empty wrist and then to the sky, “I’d say about noon.” And from that instant forward, Hitchcock weaves a sense of timelessness through his work as the major characters, each intent upon resolving their relationships with the dead, bury Harry, dig him up, bury him again, dig him up, and bury him once more, before resurrecting the body, washing it, redressing it, and returning it one final time to its original resting place in the open field where it was originally discovered. Rather than resulting in what, in our fallen world, might be negative consequences for their involvement, each of Harry’s resurrections results in rewards for the members of this small funereal band.

     In a series of absurd events, Jennifer Rogers has hit Harry over the head with a milk bottle, in response to which the stunned man, stumbling about the woods and determined to find his wife to restore his sexual rights, encounters Miss Gravely, whom he attacks, she driving the heel of her shoe into his head; meanwhile, the Captain, in search of prey, shoots three times. The three major suspects in Harry’s “murder,” accordingly, are each forced to lackadaisically address his or her connection to the corpse, to recount their “trouble” with Harry.

     With Sam’s help, the Captain attempts to hide the evidence of his crime; but when he discerns that he is innocent (recalling that his first shot hit a beer can, the second a sign, and the third Arnie’s rabbit), he is insistent upon disinterring Harry. His reward, in turn, for that burial and resurrection comes in the form of the restored Miss Gravely and their budding relationship.

     Miss Gravely’s belief that she has killed him results in the Captain and her returning to bury the body once more. Upon further reflection, however, and with the recognition that in hiding her evidence she may lead the police to find her guilty, she also demands Harry’s resurrection, which is rewarded, perhaps, by the sale of Sam’s paintings to a millionaire. In this non-capitalistic world of barter, however, Sam accepts payment by granting the desires of his friends: a box of monthly strawberries to Jennifer, a smelly chemistry set for Arnie, a chromium-plated cash register for Wiggy, a gun and hunting outfit for the Captain, a hope chest “filled with hope” for Miss Gravely, and a double bed for himself and Jennifer, his soon-to-be wife.

    Later, when the group considers the fact that the somewhat seamy details of Jennifer’s marriage to Harry may come out with the discovery of the body, she is faced with the decision that leads to Harry’s third burial. But again, new doubts arise as this small society recognizes that Jennifer will be unable to marry Sam without the evidence of her second husband’s death, and the grave diggers, appearing in the film like the “dance of death” figures of Bergman’s The Seventh Seal (a film released two years later), unbury the corpse one last time. After depositing the body in Jennifer’s bathtub, they discover, upon the doctor’s investigation, that the cause of death was a natural one: Harry simply had a bad heart.



    We have already perceived, from Jennifer’s testament, that Harry was heartless, with little appetite for the flesh she represents, while Sam, on the other hand, is nearly ready to pounce. “I’d like to paint you in the nude,” he announces upon their first meeting. Later, as he moves in for a kiss, she commands: “Ignite me, Sam. I have a very short fuse.” 

     Freed now from any of the negative responses from the world outside their own, and having nothing to hide (Brill points out the comic use throughout The Trouble with Harry of a door that repeatedly opens to reveal only an empty closet), these fortunate few have successfully restored their world to the way “things happen(ed),” revealing the course of nature. As Sam has argued early in the film, Harry’s death is perhaps an “act of God,” “Heaven’s will…done.”  Now filled with love for one another, the four await the new day that is tomorrow, the yesterday that is today. As the film’s end announces, “The trouble with Harry is over.”

 

Los Angeles, January 7, 2003

Reprinted from My Queer Cinema blog (January 2003).

Thursday, May 30, 2024

Shōhei Imamura | エロ事師たち”より 人類学入門 (Erogotoshi-tachi yori: Jinrulgaku nyūmori) (The Pornographers) / 1966

the carp leaps out of its tank

by Douglas Messerli

 

Shōhei Imamura and Koji Numata (screenplay, based on a novel by Akiyuki Nosaka), Shōhei Imamura (director)エロ事師たちより 人類学入門(Erogotoshi-tachi yori: Jinrulgaku nyūmori) (The Pornographers) / 1966

 

 Loving companion to an ailing woman, Haru Masuda (Sumiko Sakamoto), and a kind of adoptive father to her two children, Koichi (Masaomil Kondo) and Keiko (Kelko Sagawa), Yoshimoto Ogata (Shōichi Ozawa) desperately tries to make ends meet by leading a kind of double life: pretending to be a salesman—to keep both police and the mob off the track—while shooting two pornographic movies each day, selling them (much like a salesman) to wealthy businessmen. To justify his occupation, Ogata declares that he is only serving a social cause, giving men what they need in order to survive—as important as food and finances. The problem, of course, is that in the post-World War II Japanese society in which he lives, the blue films he makes are illegal and the mob is only too ready to demand their share of any meager profits. Despite some few successes, accordingly, by film’s end we see just how much of a failure Ogata is at his strange profession.

 

     More importantly is the effect of his skewed perspective of the world on his own family. The woman he lives with, Hara, refuses to marry him, having been warned by her husband—who inhabits the body, she believes, of a large carp she keeps in a bedroom tank—despite the sexual thrill she feels by his attentions. The family history—revealed in out of sequence, cuts, each further cut revealing more than the one that proceeded it—also demonstrates the resentment of the two children for their mother’s sexual involvement with Ogata. Even as a young child, Keiko reacts to the “stranger’s” intrusion upon their lives, rushing away from his arms into the path of a bus. The elder son, Koichi shows his detestation of the “father” by demanding money to get into college; he is a poor student, and so must pay his way in with a bribe.


     Despite the relatively restrained sexuality of Ogata’s earliest films, in his own home life, things are 

much more suggestive, as Koichi jumps into bed with his mother, declaring he is cold, and, later, demands her gentle ministrations (a mix of hugs and leg-rubbings) for the same reason. Ogata, attracted to the school-girl Keiko, plays out one of his film scenarios with a retarded girl dressed in Keiko’s own school uniform, and simultaneously demonstrates a sexual interest in his “daughter.” Becoming pregnant, Haru grows ill and is hospitalized, during which time she suggests that if she were to die, Ogata should marry Keiko.  

     All of this, moreover, is represented by Imamura in a series of scenes shot through cracks in the wall, peeking in through windows, peering into crevices, and, as in the discussion with Ogata and Haru in the hospital, with others overhearing. If Ogata’s films are rather straight-forward, giving his customers what they desire, his and his family’s lives are lived out in a much more prurient way, belonging more to pornography than his blue movies. Keiko even participates in a large group orgy.


     At an even uglier level, moreover, is the way the entire society, sweeping up both Koichi and Keiko, perceives everything it terms of money. With everyone he knows, his friends, even some of his clients, the mob, and his “family” constantly demanding money, there is no way Ogata could ever succeed no matter which avocation he might have chosen. In a strange way, Ogata, despite his abuse of actors and his literal rape of Keiko, is the most innocent figure in this darkly satiric work. At moments it is almost as if Ogata, in perceiving his films as being of social value, thinks of his work as an art, not unlike that of the director of this film, Imamura. But in such a greedy and selfish world in which he lives, he will never be able to develop or better his “art.” He is born to failure.

     Working throughout with a cinematic partner, a misogynist who eschews all women, a man who declares they are dangerous and even unclean, Ogata finally comes to a new perspective: instead of dealing with “real” members of the opposite sex, he will create a machine to salve his sexual needs. A bit like Tommaso Landolfi’s character in his story, “Gogol’s Wife,” Ogata, after Haru’s death and Keiko’s rejection, moves to a small houseboat works to create a latex doll to fulfill his sexual desires, shifting from a kind of filmmaker to a kind of sculptor. With his work nearly completed, Ogata, in a sense, is freed from the restrictions of his previous world—is released from the confining sexual mores, the financial demands, and the greedy and selfish ploys of other beings. The boat breaks loose from its moorings and is quickly taken out to sea. Film-critic Donald Richie describes it as, “a scene of mysterious beauty, he sails, all unknowing, through the canals of Osaka and out into the Pacific Ocean—presumably never to be heard of again.” Perhaps one might rather say, however, Ogata sails into a world where he will never again have to hear from the closed and truly pornographic society in which he has previously lived.

 

Los Angeles, March 21, 2013

Reprinted from World Cinema Review (March 2013).

 

Marius Gabriel Stancu | È solo nella mia testa (It's Just in My Head) / 2020

friends and lovers

by Douglas Messerli

 

Marius Gabriel Stancu (screenwriter and director) È solo nella mia testa (It's Just in My Head) / 2020 [17 minutes]

 

Andreas (Claudio Segaluscio) and Alessandro (Carmine Fabbricatore) have known each other from childhood, and now every year they summer together as friends at a seaside resort, swimming, sunning themselves, and just hanging out with one another. But now the summer is nearly over and Andreas, in particular, is in a funk, the mood he often gets each year when its time to return to his college studies and exams.

 

    Alessandro can stay on with his girlfriend for another week and then he must return to write his dissertation. His friend is so irritated by the situation that he leaves without even sharing in another swim with Alessandro.

     But we so recognize, if we haven’t been alerted by our gaydar, that Andreas is in love with Alessandro, and his irritation is not just because his vacation has come an end, but the fact that yet another year has passed without his friend even hinting that he might be homosexual.

    Andreas returns to his room, takes out a package of new snapshots he’s taken of himself and Alessandro, and chooses one to bring to bed with him as he masturbates.

    So far, the film has seemed far too familiar, yet another example of the inevitable breakup of best friends when the straight boy discovers that for all this time the other has been gay and secretly in love with him.



     Fortunately, Italian director Marius Gabriel Stancu surprises us. Some time seems to have passed, when Alessandro, now home again, checks his mailbox to find an envelope containing the very photos that we’ve just seen Andreas peruse. To some of these photos he’s attached notes telling his friend, after all these years, the real reasons for what he has long described as Andreas’ moods of “nostalgia.” He admits that all these years that he’s been in love with his Alessandro, waiting for a sign which never came.

      Alessandro attempts to call his old buddy to assure him that his feelings have not been such a secret, and that he has shares his sentiments. It appears that Andreas has gone to the beach; Alessandro follows, the two of them meeting up in the water with the romantic Palolo Baltaro ditty “Minha mente, somente” playing in the background.

     Instead of the standard breakup of old friends, these long-time besties realize that their friendship has turned into love. Unfortunately, however, this short film’s conceit is even more irritating than the predictability of the other. Although it’s lovely that the two may now be beginning a relationship, since we know absolutely nothing about them, its difficult to care about what happens in the end.

 

Los Angeles, May 30, 2024

Reprinted from My Queer Cinema blog (May 2024).

Gary Halvorson and Anthony Minghella | Madama Butterfly / 2009 [The Metropolitan Opera Live-HD production]

the blindfold

by Douglas Messerli

 

Giacomo Puccini (composer), Luigi Illica and Giuseppe Giacosa (libretto, based on the play by David Belasco and the story by John Luther Long), Anthony Minghella (director), Gary Halvorson (film director) Madama Butterfly / 2009 [The Metropolitan Opera Live-HD production]

 

Nearly anyone who has seen an opera knows the story of Puccini's Madama Butterfly. Having fallen in love with the dashing American Navy Lieutenant Pinkerton, the fifteen-year-old Cio-Cio San marries him, despite the fact that in doing so she must give up her own family and friends. With Yankee haughtiness and a sense of superiority, Pinkerton scoffs at the American consul's advice that Cio-Cio San is taking the marriage seriously and, soon after, leaves her behind as he sails off to America and, ultimately, a "real" wife.

 
















       Meanwhile, Cio-Cio San trusts that eventually he will return, singing her famed aria "Un bel di," in which she describes one beautiful day when a ship will sail into the harbor, returning Pinkerton to her. Meanwhile, Cio-Cio, courted by local men such as the wealthy Goro, refuses to give up her so-called "American" marriage and ardently denies their insistence that Pinkerton has left her for good.

      The consul, Sharpless, has been given the difficult task of reading a letter from Pinkerton to Cio-Cio, reporting that he has been married and will not return, but she, so delighted to hear any word from her husband, cannot comprehend what he is attempting to tell her, and when Sharpless tries to explain the facts in a more outright manner, she produces her and Pinkerton's son who she is sure will draw Pinkerton back to her.

      Pinkerton, in fact, has already returned to Nagasaki, and has no intention of visiting Cio-Cio. When he does hear of the child's existence, he, his wife, and Sharpless convince Cio-Cio's servant Suzuki to break the news that Pinkerton and his new wife will adopt the son.

     Finally, Cio-Cio, who has been blinded throughout the entire opera to the truth, has her eyes opened, realizing, in horror, her delusional condition. She asks Pinkerton, a man so selfish that he has refused even to face her himself, to return so that she may offer up the child. But we also know that she intends to leave him her own body, committing ritual suicide. Who could not be moved by Patricia Racette's dramatically convincing performance? The Lithuanian-born American next to us—who had never before attended a Met video performance—was in tears, as were Howard and I.

 

     Belasco, the original playwright, along with storyteller John Luther Long, upon whose work Puccini based his opera, was quite prescient in his fin de siècle piece, establishing a type, the ugly American, which has remained in place for all those years since, particularly in the context of the Korean, Viet Nam, Afghanistan and Iraq wars. In Puccini's hands, the dichotomy between the all-consuming Yankee and the self-sacrificing Japanese maiden could not have been made clearer.

       Yet, one can only recognize that it Cio-Cio San's propensity for self-sacrifice is as much a problem in this relationship as has been Pinkerton's greed and disdain of her life. In her absurd innocence, she has been blinded not only to the impossibility that she could be recognized as an American wife, but also has forgotten who she herself is and how her traditions and behavior conspire to permit the Pinkertons of the world to prey upon such youths.

       Puccini poignantly points up this fact by having her son, whom she has sent out to play, wander into sight just as she is about to draw the knife. To protect him, she blindfolds the child, sending him on his way. But in doing this she merely reiterates her own condition all along. Singing of her hope that her son will remember her at the very moment that she is about to disappear from his life, we can only perceive that, were he to do so, it could only bring him great pain for the rest of his days. In Anthony Minghella's Metropolitan Opera production Howard and I saw, the child, "Sorrow"/"Trouble," was played by a Bunraku-like puppet manipulated by three hooded assistants, which visually restated the child's future sense of emptiness, his destiny, perhaps, to join in the world of hollow bodies.

       Accordingly, although the opera ends with a corpse upon the stage, we know that it is already a disappearing thing, representing as it does a way of living that will inevitably be replaced by the avaricious gluttony of the survivors.

 

Los Angeles, March 28, 2009

Reprinted from Green Integer Blog (March 2009).

Titles Index A-N

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