Wednesday, December 5, 2007

Short Film Week, Day 4: Haynes, Melville, Saul Levine


[This entry is a contribution to the Short Film blog-a-thon being hosted right here at Only The Cinema, in association with Culture Snob.]

Jean-Pierre Melville's early documentary 24 heures de la vie d'un clown is a bland and disinterested affair, betraying little trace of the great things its director would soon go on to. Melville seems to have poured all his energy and visual interest into a few otherwise unmotivated shots of a shadowy man in a fedora hat standing outside and checking his watch, used as a framing device for the film. His place in the film is ambiguous, and one gets the sense that he's there only because Melville was naturally drawn to that kind of noirish image, a predecessor of Alain Delon's cold/cool hitman from Le samourai. One can only sympathize with this observer, glancing at the time, something I felt the urge to do frequently in the span of this all too long 18 minutes. This is a documentary about a pair of clowns who aren't particularly funny, and worse yet, rather than simply observe their routines, the film follows them into their even duller domestic lives, with the stocky clown Beby engaging in some sub-Chaplinesque stabs at physical comedy, at best eliciting a few wry chuckles. This is a film that seems to think the sight of a man falling down in the street is funny, and likewise a nerd being slapped by a woman who mistakenly thinks he goosed her. In other words, the kind of material that might have gone over, given some very gifted performers, in a 1920s silent comedy, but just falls flat here. Obviously, there's a reason that Melville never became known for his comedic talent or sparkling wit.

But if the film's lack of comedy and general stylelessness isn't bad enough, the overbearingly literal voiceover totally kills it. The film was shot silent, then overlaid with a tinkly piano soundtrack and a narrator who not only describes everything that's happening on screen, but even reads, flatly, the dialogue being exchanged between the characters. The redundancy of the narrator in describing the minimal on-screen action is aggravating already, but when he starts monotonously reciting the back and forth lines of a conversation, as though he's standing in for missing intertitles, the film truly steps across the line from merely boring to aggressively bad. If this were all handled more competently, I might be tempted to think of it as a deconstruction or parody of the silent film aesthetic, but unfortunately I don't detect any hint that this is anything other than a straight-faced documentary, albeit a poor one. Clearly, Melville had not yet found the material to interest him or the visual style to complement it, though he already seemed to realize that men in sharp suits and noir lighting are where it's at.



Dottie Gets Spanked is Todd Haynes' alternately hilarious and poignant profile of Steven (Evan Bonifant), a young boy who is obsessed with the TV character Dottie (Julie Halston), a Lucille Ball-like mischievous housewife with a disciplinarian husband. Dottie's antics are mostly admired by girls, and Steven's enthusiasm for the show — which even extends to compulsively drawing crayon pictures of his idol as he sits right beneath the TV — marks him out for exclusion at school. He's awkward anyway, a loner who doesn't quite fit in, and his overbearing father occasionally can't help expressing his disgust with his son's weird and effeminate ways. The father is seen watching football on TV, or as a looming shadow in the background as Steven reads a fantasy story about Dottie to his more tolerant mother. The father is an icon of all-American masculinity, and Steven is, as a psychoanalyst would probably have it, more in touch with his feminine side.

In light of Haynes' own homosexuality, it's tempting to read the film as a coming-out story, a chronicle of a young boy who will one day realize he's gay. But the film is by no means clear on that point — Steven might be gay, but on the other hand he clearly sexualizes Dottie in his pre-pubescent way, and his confusion of gender roles (at one point, he dreams of Dottie, disguised as a man with a thick mustache, spanking him) suggests a more fluid and complex sexuality. In any case, the film is not so much about any particular sexual identity as it is about the concepts of "normality" and "abnormality," and the ways in which these ideas are codified at a young age in American society. Steven's growing fascination with spanking is an outlet for his own confusion about why he doesn't fit in, why he seems so weird to those around him. It could also be seen as a masochistic desire to be punished. When he overhears one of his mother's friends talking about spanking her daughter, he looks oddly excited, and perversely disappointed when his own mother says she doesn't believe in that.

Haynes perfectly captures Steven's angst and confusion not only in the straightforward domestic scenes, which themselves play like mildly exaggerated material from a 50s sitcom, but in Steven's esoteric dream sequences, which provide an excuse for some stunning psychosexual imagery. In his dreams, Steven imagines himself as a king, complete with an absurdly tall and phallic cardboard crown, and Dottie as first one of his knights, and later his "executioner," standing in for a mustachioed weight-lifter who had been spanking him. These dreams inevitably decay into a stream-of-consciousness flow of rapid-fire images, from TV, health-textbook anatomy lessons, and the stuff of Steven's fantasies. The film captures him at a crucial moment in learning about his sexuality, and the fact that so much of his dream-world comes from half-digested media images indicates the profound lack of options society makes available to those whose desires and thoughts don't conform to "the norm."

This is a typically engaging and thought-provoking film from Haynes, who is quickly becoming one of my favorite modern directors. As with all his work, it uses the techniques of pastiche and genre parody as gateways into deeper insights, and particularly for explorations of conformity and rebellion. The 50s sitcom is therefore rife with meanings to be plumbed by Haynes, and he gleefully takes on I Love Lucy, a show on which the central marriage was presented less as a union of husband and wife than as the relationship of a stern father to his rebellious daughter. Haynes' Dottie show parodies this idea with the scene where Dottie's TV husband (an obvious Ricky Ricardo stand-in, only missing the "you got some 'splainin' to do" catch phrase) bends her over his knee to punish her for her latest shenanigans. But the sitcom parodies aren't relegated just to Dottie's TV show, and one of the best scenes comes early on, when Steven's sitting in front of the TV, and turns to look back at his mom and her obnoxious friend. The camera frames Steven with the TV screen glowing blue behind him, but he's looking towards a mirror of the sitcom world, with these cardboard cutout suburban housewives giggling and chattering like they're on a TV comedy themselves. This even extends to the film's visual style, which is flat and affectless, like a TV show, for the parts of the film corresponding to Steven's reality. In the boy's wild dreams, Haynes switches to expressive black and white chiaroscuro, accentuating the boundary line between the forbidden strangeness of the creative person's fantasy life, and the drab conformity of "normal" society.



The first five minutes of super-8 experimenter Saul Levine's Notes of an Early Fall are mostly dedicated to an image that serves as a metaphor for this film's approach to visual materials. A turntable is playing a warped record, which is bent upwards on one side, this hill functioning as a speed bump each time it spins back around to the turntable arm. Whenever the needle hits this bump, the record skips and then the needle sets back down on the other side, sometimes in the same groove it was on before, sometimes on a later one, sometimes skipping back to repeat the same phrase it had just played. The record, from the small portions that can be heard this way, might be some kind of soul album, with a man speak-singing, in a deep voice, while a piano tinkles away in the background. The skipping record settles into spasmodic rhythms, then jitters into something new, and Levine matches the sound by providing corresponding jump-cuts in his editing, sometimes only switching between barely different perspectives on the record player, sometimes inserting unrelated footage of a window or a stand of trees.

This aesthetic of skipping is upheld throughout Notes, which is constructed from several bodies of independent footage, jarred together by Levine's stop-and-go editing, which alternates between long, uninterrupted takes and periodic bursts of frantic cutting. There are shots of bears at a zoo, their shadows on the walls seen more clearly than the bears themselves. There are voyeuristic shots of a public park, seemingly filmed from hiding behind some trees, and similarly voyeuristic shots in a relative's home, of some old women who don't seem to know if they're actually being recorded or if Levine is just goofing around. There's a long, sustained shot of a window, its view obscured by thick foliage, and a hummingbird which persistently hovers in front of the glass, peering in and fluttering as long as it can before settling back onto the sill. The rhythms of the film ebb between extremely rapid, with each image barely on screen a second, and almost maddeningly slow. The opening record player sequence, though composed of many similar shots and interrupted a few times by unrelated footage, largely sustains a single image for over five minutes. The hummingbird sequence is equally lengthy, with no interruptions in watching the hummingbird's repetitive struggles to stay aloft outside the window pane. At other points, the images are rapidly shuffled together in repetitive patterns, the visual equivalent of a skipping record, bringing images back again and again in repetitive beats, cutting between unrelated shots, scattering impressions across the screen.

The length of time that Levine initially spends watching the hummingbird at the window speaks to his fascination with its unceasing pattern of hovering, descending, walking along the sill, and then taking flight again. But it also establishes the bird and the shot of the window as strong signifiers in the viewer's memory, and when these images recur in second-long fragments in later montages, they stand out, as though glistening, the force of memory filling in the gaps. This free-associative play with images and their rhythms elevates Notes from the formalist experiment it might've been to a strangely moving rumination on memory and observation. I've seen a handful of Levine's other films from the DVD of selected works put out by TV Eye, but none of these other stiffly formalistic works struck me as having the soul, vitality, and energy of this film.

Tuesday, December 4, 2007

Short Film Week, Day 3: Three short films by Hiroshi Teshigahara


[This entry is a contribution to the Short Film blog-a-thon being hosted right here at Only The Cinema, in association with Culture Snob.]

For my third blog-a-thon entry, I decided to spend the night with some short films by a favorite director, Hiroshi Teshigahara. His first film, Hokusai, focuses on the 18th and 19th Century Japanese painter Katsushika Hokusai, with the bulk of the film concentrating on Hokusai's art, with only the barest minimum of biographical detail. The film betrays its origins as a first effort, and its first ten minutes especially are technically very shaky, dominated by awkward transitions and a rushed pace that doesn't give any of the film's images or ideas time to develop on screen. The rapid fades between images that serve as transitions in this opening section are especially unfortunate, disrupting the continuity of space and form in Hokusai's paintings and wood block prints, rendering his art into raw fodder for the quickly edited montages that introduce his life and art.

Fortunately, in the second half of the film, Teshigahara's style settles down, and he allows Hokusai's wonderful art to dominate the film. As the film progresses, the visual style becomes more relaxed and measured. The camera gently flows across the surface of Hokusai's paintings, exploring the sweeping vistas of his landscapes. These paintings mostly present scenes on a grand scale, sometimes densely crowded with people, but more often very sparsely populated, with the few people tucked away in corners, overwhelmed by the expansive beauty of nature all around them. Hokusai's style was a distinctive blend of realistic perspective and proportions with a bold line that gives his renderings an iconic resonance. His heavily stylized people — seemingly an influence on the much later style of Japanese manga comics — contrast against the expressive textures with which he renders mountains, waves, and buildings.

In the second half of this film, Teshigahara treats Hokusai's art with the respect it deserves, taking advantage of the art's formal qualities to inform his own film. Hokusai's realistic perspective allows Teshigahara's camera to rove across the surface of these paintings as though it's entering a real world, zooming in to trace the smallest details and then moving further away to see the complete image on a macro level. One image depicts rows of buildings on either side of a canal, receding away into the distance towards the horizon line; when the camera pulls away from this image, it gives the impression of moving within a three dimensional world, so convincing is Hokusai's use of perspective. In this sense, the film succeeds to the extent that the art succeeds, so it's a good thing that Hokusai's work is so interesting in its own right. This isn't a critical documentary in any way; Teshigahara is "documenting" this art in the most literal sense of the word, merely displaying it and exploring its formal properties as much as the film medium will allow. His straightforward presentation of these paintings makes this very much worth seeing, though an offhand mention of the brilliant colors of the prints underlines the unfortunate limitation of black and white film. Teshigahara's chronicle of the painter's life and historical context is not as satisfying, limited to a few too-brief blurbs scattered between the explorations of his artworks. This documentary is scattershot and not particularly deep in terms of its engagement with its subject, though Hokusai's genius would shine through in pretty much any context, as some of it undoubtedly does here.



Teshigahara's second early film was Ikebana, a documentary about the art of flower arranging and its evolution into various forms of modernist art and abstract sculpture — and especially these disciplines as practiced at his father's Sogetsu school. Made a few years after Hokusai, it's already obvious that Teshigahara's filmmaking has advanced considerably, and not just because the film is in color (a virtual must for any film about flowers). The film traces the development of the art of ikebana, an ancient art form that continues to change and evolve in response to the changing world. The film then goes from this general introduction to a focus on the Sogetsu school, run by Sofu Teshigahara, who himself developed from traditional ikebana to increasingly abstract and experimental forms, especially with large-scale abstract sculptures of metal and wood.

Ikebana the film itself follows an artistic path akin to this transition from one form to the next. Starting out as a traditional documentary, with a voiceover narration describing the art form's history and current status, the film increasingly moves into abstract and experimental territory of its own, exploring the nature of form and the parallels between art and the modern world. Teshigahara cuts back and forth from the ikebana sculptures of Sogetsu students and images of buildings under construction, neon-lit city streets at night, and public parks. His editing reflects an interest in drawing out the connections of lines and colors that link such images of reality to artistic constructions which are supposedly "abstract." The film's central premise, unspoken but heavily implied, is that even abstract art is a reflection on the world and on life — the name of one of Sofu's sculptures, a huge construction of knotted vines, makes this explicit. It's called simply "Life." Still later, Teshigahara's follows an image of a real human skull with an impressive series of permutations and variations on its basic shape, some cut from construction paper, others carved out of rock or assembled from a jigsaw of found materials. This series of meditations on mortality serves to point out how malleable our ideas of a particular form can be, and how even the most abstracted of images can suggest a familiar shape, especially the ubiquitous human face.

The joy that Teshigahara takes in this documentary is obvious. Ikebana was not only his father's obsession but his own; he took over as the headmaster of the Sogetsu school in 1980, dedicating much of his later career to the art of ikebana and focusing less and less on the cinema. In this film, though, he combines these two passions in a way that creates something new from the fusion of the two mediums. There's a real playful sensibility at work here, especially in the sequence in which Teshigahara overlays ikebana sculptures on his images, inserting a huge floating sculpture into a nighttime sky or replacing a statue of a samurai horseman with a jagged metal tower. It's especially interesting, since I've otherwise only seen Teshigahara work in black and white, to see how much attention he gives to color here, especially in the rich hues of flowers. This is a tribute to his father's artistry and skill, a history of ikebana, and an exploration of form and abstraction. That the film does so much in a mere half-hour, and does it so well, suggests a career that might have been for Teshigahara in this kind of exploratory documentary, a distant relation of the essay-film pioneered by Alain Resnais and Chris Marker in France around the same time.



The last Teshigahara film I watched tonight was Ako, which fits squarely in with his early features rather than with his documentary shorts. Like his first four features, this half-hour short is based on a story by the existentialist writer Kôbô Abe, though it's even more relentlessly abstract and difficult than the features. Its basic thrust is absurdly simple, following a young girl named Ako as she wakes up, works at a bakery, and goes for a long drive with some friends on their day off. But within this simple story, Teshigahara aggressively attacks the narrative from every angle, fragmenting its chronology, disrupting the logic and continuity of the soundtrack, and presenting it less as a story than a stream-of-consciousness flow of memories and images. The film is like a free-associating feed straight from Ako's mind, complete with perpetual double-backs, recurring imagery, and an expressionistic blur of voices on the soundtrack that seem to have little to do with whatever's on screen at any given moment. The disconnected voices of teens babbling on the soundtrack, talking about work, school, relationships, and sex, usually relate only tangentially to the scenes from Ako's day and wild night that provide the film's images. But together, image and sound provide a sense of the film's themes of teenage uncertainty about life and sexuality, and the joy of youth in spite of all its dangers and fears.

This joy practically overflows in the scene where the youths' car blows a tire and they stop by the side of the highway to fix it. The repair session soon transforms into a dance session though, with jazzy music blasting from the car radio (mixing with a shuffling mechanical rhythm on the soundtrack) as the kids hop and swing by the side of the road. It's a moment that David Lynch would be proud to have filmed, a spontaneous outburst of teenage enthusiasm that's both surreally out of place and yet totally believable in its goofy exuberance and awkwardness. Teshigahara focuses on Ako's legs as she dances, her short skirt swaying back and forth, but the kids are mostly ignorant of the sexual undercurrents of the scene; the long shots convey a sense of innocent fun totally at odds with those voyeuristic, sexualized inserts. The dark mirror image to this scene is one where Ako is nearly assaulted by one of the boys with her, when their innocent play begins to grow threatening and sexual.

Both these scenes are presented as disconnected moments within the patchwork of images flowing through this film. Ako is not a narrative in the traditional sense, but a rush of sensations and stimuli, something like a half-remembered adolescent adventure. The jarring visual transitions are matched by the even more radical soundtrack, which spits up bursts of pure noise, eerie mechanical rhythms like car motors or the machines of the bakery where Ako works, and fragments of conversations ripped from their contexts. It's a disorienting blast, creating a frisson of youthful energy that dances and jitters across the screen, embodied in every rapid cut and aural blurt and potent moment.

Monday, December 3, 2007

Short Film Week, Day 2: Three Free Cinema shorts


[This entry is a contribution to the Short Film blog-a-thon being hosted right here at Only The Cinema, in association with Culture Snob.]

For my second night of short film viewing, I decided to watch a program of films related to Britain's Free Cinema movement of the mid- to late 50s. First up was The Vanishing Street by Robert Vas, not properly a Free Cinema film since it came too late in 1962, but then this "movement" was always pretty loose to begin with, more a collection of films made by friends and associates than a concerted effort to forge an aesthetic. This film documents the last days of a small one-street Jewish market, scheduled to be demolished very soon after the completion of filming. The film is the last testimonial of an entire way of life, a kind of ethnographic record from a small urban enclave that would soon disappear forever. In this brief film, less than 20 minutes long, Vas spends roughly the first half of the film documenting the daily life of the market. The only hint of its impending disappearance, other than the title, is a disquieting shot early on, the meaning of which will be recontextualized later in the film. After a few minutes of showing the people on the street, going about their business and buying goods, Vas switches to a shot with a target-like viewfinder matte around the image. He uses this shot initially without context, with no hint of who might be looking through this viewfinder, or what it is — it looks like someone is aiming a rifle scope at the people on the street, targeting them. Only after a few unsettling, disorienting moments of uncertainty does Vas reveal that the viewfinder is a surveyor's tool.

This surveyor initially appears somewhat incongruous amidst this bastion of old-time life, with its kosher butchers, Hebrew songs, and live chickens being gutted right in a shop window. But in the film's second half, Vas subtly introduces the idea that this street market has gone into obsolescence, and will soon exist only in memory. The idea is first communicated with a switch to a quieter, more restrained tone, with the noisy chatter, yelling, and singing of the market cut from the soundtrack. In an empty and ruined warehouse, two boys swing on a rope suspended from the ceiling, unknowingly swinging past graffiti that includes chalk swastikas, a reminder of the fascist threat to this way of life. Vas then shows ruined buildings elsewhere, looking like bombed-out war remnants, though they could just as easily be newly demolished to make way for the prefab housing developments that begin dotting the film's landscape in its last minutes.

This may not be the most formally adventurous of the Free Cinema films, but it does feature the characteristic disconnection of sound and image that came to define the movement's aesthetics. The early Free Cinema filmmakers were working on extremely small budgets and had no synchronized sound equipment, but they made a virtue of their limitations by radically breaking image and sound, treating each separately. Where the lack of sync sound in Italian cinema in the same period led to a relative disinterest in the soundtrack, and the consequent sloppy dubbing of most 50s Italian films, the same limits led these British filmmakers into a far greater engagement with sounds. Here, the soundtrack is largely composed of the chatter of voices from the streets, mingled with the nearly ever-present sound of traditional songs, blended into the street sounds to provide poetic cultural undertones. It's an approach that minimizes the sometimes radical disconnection inherent in other Free Cinema works. In fact, Vas' stylistic intervention with his material is relatively minimal on all fronts, and he clearly, concisely documents this market street's transition from bustling center of urban Jewish life to piles of rubble making way for new apartment blocs. The film has a clear narrative thrust, without any recourse to voiceover or, really, any words at all — a few women talking about the imminent market closing can be briefly heard in the babble of voices at one point, but otherwise the story is told entirely in images. It's a fine, largely straightforward short documentary, one in which the Free Cinema aesthetic is felt mainly through its minimalism and narrative subtlety.



John Irvin's Gala Day, from 1963, also came too late to be properly considered a Free Cinema film, but like Vas' film, this short is closely related in aesthetics and subject matter to the core of the movement. It's a documentary about the annual miner's festival that happens in Durham every summer. In true Free Cinema style, Irvin has arranged a loose, expressionistic collection of images that tell no concrete story about the day, but simply create an impression of what it might be like to be in the midst of this celebration. His roving camera gets right into the middle of the dense crowds, darting in for close-ups or isolating groups of friends embracing or dancing in a circle, then cuts back out to give a sense of the roaring waves of people pouring through the tightly packed streets.

As a whole, though, the film is rather dull, largely because the promised gala turns out to be a rather tame and overly managed affair, punctuated by political sloganeering and with dense crowds seemingly doing not much of anything. There are periodic moments of interest amidst the purposeless din and the crush of the crowds, like the unexpected appearance of a rubbery-faced Popeye look-alike, or the spectacle of lines of children skipping, arms linked, in an impromptu parade. There are also indications that Irvin is himself satirizing the dullness of this gala, as when he abruptly cuts away from a political speech to show children riding on a carousel and a merry-go-round, letting the noise of the playing children slowly drown out the politician's mumbling. There are also periodic shots in which Irvin pulls back from the action, taking an extreme long shot that situates the carnival in its placid surroundings, muting the noise and music to a distant murmur. These shots serve as a rest, in the sense of a musical rest, a few beats of quiet in between the film's noisier passages. Towards the end of the film, one of these interludes leads away from a church choir scene to the hills around the church, where young couples lie in the grass and make out, with the camera acting as a voyeur, peeping through bushes to watch surreptitiously. In one hilarious shot, the voyeuristic camera suddenly happens upon another voyeur, an old man craning his neck to catch a glimpse of the young lovers, and even taking out a pair of binoculars.

The film is at its best in these quieter moments and interludes, away from the rush of the crowds. When Irvin's camera gets lost in the crush and parades, the film often struggles to find much of interest. It's only when the camera pulls back and gets some distance and perspective on the event that the film really comes together, if only in brief increments.



The first few seconds of Michael Grigsby's Tomorrow's Saturday contain what might be thought of as a subtle sonic joke, which truly encapsulates the Free Cinema's inventive approach to the soundtrack. The first image is of an abandoned and quiet street, with a car pulling away into the distance, and hushed street sounds faintly heard. On the soundtrack, a whirring, rhythmic noise fades in, as though it's coming closer, and the camera pans to the right to reveal a hill and a car chugging up it, almost certainly the source of the sound. But then there's an edit, away from the street to the interior of a factory where women toil at massive looms, and the mechanical chugging noise is revealed to originate with these machines, not the car. It's a subtle moment, a disconnect of sound and image that's nearly invisible, though in its way this little joke is almost as radical as the famous Club Silencio sequence from David Lynch's Mulholland Drive. It's a signifier, in the film's very opening moments, that sound will be of importance here, and that it won't always be what it seems to be at first.

Indeed, Grigsby's film is filled with subtle sonic transitions of this kind, the soundtrack a collage of noises that often signal the shift from one locale to another, as when the sound of a baby crying, seemingly inside a laundromat, actually serves to relocate the action to an outside location in the next shot, with a mother wheeling her child in a carriage. At another point, in a scene on the streets, the crowd noise slowly fades away to silence, to be replaced by a sad folksy song, sung a-cappella, about the emptiness of a working class life and its minimal pleasures. Throughout the song, Grigsby keeps cutting from one face to another, all in close-ups, allowing the song's gentle vocal rhythm and affecting lyrics to impart meaning into each expressive face. The film takes place at the end of the work week, but it has a surprisingly quiet, melancholic tone, presenting an image of the British working class living in the shadows of smoke-spewing industrial towers, with smog hanging low over the landscape. In one eerily gorgeous shot, a solitary man walks with his dogs through a dense fog, towards a group of four threatening towers that show up as only hazy outlines in the thick atmosphere. The film is filled with such shots, moments of quiet introspection as solitary figures (or couples, in a few cases) walk through a British industrial landscape where their homes are dwarfed by the hulking silhouettes of factories and smokestacks.

Grigsby's film is the best of the three I watched tonight, and it's also perhaps the most representative of the movement as a whole (though like the other two, it is part of the wave of films coming after Free Cinema, not a proper entry in the movement's canon). Grigsby's playful disconnection of image and sound, mostly happening on a near-subliminal level, elevates what might've been a generic documentary to the level of visual poetry. His fog-shrouded images of industrial Britain have a hazy beauty that nevertheless critiques the overpowering presence of the factories and their pollution in these people's lives. In Tomorrow's Saturday, Grigsby blends social realism and understated formal experimentation to create a powerful image of working class melancholy and isolation.

Sunday, December 2, 2007

Short Film Week, Day 1: Five short films


[This entry is a contribution to the Short Film blog-a-thon being hosted right here at Only The Cinema, in association with Culture Snob.]

Todd Haynes' first film was the controversial Superstar: The Karen Carpenter Story, his mock-documentary account of the Carpenters lead singer's rise to stardom, battles with anorexia, and untimely death, with reenactments performed by a cast of Barbie dolls. This largely unseen masterwork is officially suppressed by both the Carpenter estate and Mattel, for obvious reasons, and can currently only be seen on the Internet (like here) or on bootlegs. The film works on multiple levels, quickly surpassing the kitsch potential in its premise and delving into a deeper critique of the societal pressures on women and the cultural impact of pop music. The film's main focus is on Karen's increasingly out-of-control anorexia, and Haynes frequently interrupts the narrative with scientific and psychological discussions of anorexia's symptoms, causes, and the effect on the women who suffer from it. As the film progresses, it becomes clear that the use of dolls to portray all the characters is not simply a jokey formal tic, but an inspired metaphor for the ways in which Karen is manipulated and commodified by her family, record company, and society at large. The blank face and unrealistically proportioned body of the Barbie doll, that signifier of perfect female beauty in American culture, is the perfect form through which to critique the pressures placed on Karen to attain an impossible perfection. The demands of her career, her overbearing family, and the journalists only too ready to call her "chubby" — sound familiar, Britney? — conspire to keep Karen struggling with her image of herself.

Haynes also provides a secondary level of commentary which looks at the Carpenters' actual music, interrogating the role of their style and message in 70s culture. He presents the obvious idea that the Carpenters' sweet, clean music and image provided an escape hatch in American culture, away from the horrors of Vietnam and the Watergate scandal. This, he seems to be saying, is another form of commodification, a political manipulation which uses pop culture as a distraction from the real issues of the day — an idea made explicit in the sequence in which Richard Nixon invites the group to sing at the White House. In another scene, in a remarkable visual transition, Haynes pans across a map of Southeast Asia, then fluidly transitions into a shot of a disco ball. The borders of countries become the rigidly segmented sections of the disco ball, flashing with light as it rotates in a dance club, and the realities of war are obscured by the focus on celebrity and fame.

But what's most striking about Haynes' first film is how surprisingly poignant and potent it is. Its Barbie doll characters seem designed to distance the viewer from this material, and yet Superstar is affecting and moving in its portrayal of Karen's tragic life. Haynes' dual themes of the commodification of women and the use of pop culture as a political distraction would seem to be at cross purposes, since on the one hand he's critiquing the Carpenters' music and on the other criticizing the treatment of Karen by those around her. In fact, though, both ideas indict a culture that's more concerned with appearances than deeper truths, that is all too eager for a distraction from reality, whether it's the saccharine gloss of the Carpenters' music, the gossip surrounding the band's private lives, or the media image of celebrity. Haynes makes all of these cultural surfaces a part of his documentary, adopting the tone of a tabloid headline or an after-school special, but he consistently delves beneath these surfaces to dissect the psychological effects of such commodification and to explore the real people behind the media icons. The warm heart of his film comes from the fact that he places the human reality of Karen's life at dead center, privileging her experiences and her struggles while investigating the many ways in which her life, image, and music have been used by the culture she was a part of.



Patrice Leconte's Le laboratoire de l'angoisse is a ridiculous little trifle of a short film, a comedy that's so resolutely unfunny that until its very last scene, I was convinced it was trying to be a drama. One of Leconte's earliest films, it's the minimally rendered story of the young female chemist Clara (Marianne di Vettimo) staying late at night in her lab to complete an experiment, and the janitor (Michel Such) who becomes obsessed with her. The film consists of a succession of evenings in the lab, with the janitor maneuvering close to Clara in order to declare his love for her, while Clara remains distant, barely even listening to his attempts at small talk and seduction. She's only concerned with her scientific work, putting in extra hours with seemingly little time for human distractions. The problem is compounded by the janitor's awkwardness, as each night he blunders into increasingly painful mishaps, his hand getting burned, mauled, and scarred by dangerous chemical spills. The janitor's hand, covered in blotches, becomes an outward sign of his love for Clara and the pain of her rejection (or, more properly, her utter disinterest).

This is all presented with such a deadpan, straight-faced sensibility that it's hard to grasp whether it's meant to be funny, or if it's leading towards a sudden outburst of violence directed at Clara. It's only in the film's shockingly funny (and ludicrous) final shot that the film's comedic thrust becomes clear. The rest of the 11 minutes might be seen as extraneous, even boring in the repetitive nature of the scenes, all leading up to the shock of the final joke. Leconte has adopted the short film to the form of the verbal joke, with a long story leading towards a punchline. In this case, the laughter at the final shot, the punchline, arises from a mix of shock and the silliness of it all, and the film provides an additional knowing wink in the form of the incredibly slapdash special effects used to achieve this final moment. This is a slight, silly little film, but it did get at least one hearty laugh out of me, so maybe it wasn't entirely a wasted 11 minutes.



Zbigniew Rybczynski's Steps is not the best example of the art of this Polish video animation pioneer, but it is a fun and technically interesting experiment anyway. Rybczynski was one of the earliest proponents of experimenting with the unique properties of video, especially the use of digital editing to create special effects impossible to reproduce on film. In Steps, he uses these techniques to insert a crowd of Americans into the famed Odessa Steps sequence from Eisenstein's Battleship Potemkin, in effect turning both the great movie and the revolutionary politics behind it into a kind of tourist attraction. In Rybczynski's film, the tourists are insulated from the events of Potemkin, which is the opposite of the effect Eisenstein was aiming for with his intensive montage techniques. If Eisenstein envisioned people being moved and stirred to action by the slaughter of civilians by tsarist troops depicted in this scene, Rybczynski shows the more likely reaction in a media-saturated age in which people are increasingly aware that "it's only a movie," and the capacity for a truly political film is possibly lost, or at least not as readily apparent as it once seemed.

Indeed, Rybczynski's work is mostly apolitical, reveling in visual tricks and surfaces, and despite his thorough deconstruction of Potemkin, it's unclear what his own perspective on the original film might be. Certainly, he's mocking and satirizing the boorish Americans and their tourist mentality, which looks on everything as a potential spectacle or entertainment. His characters represent a cross-section of differing (but all philistine) views on art. There are the tourists who view Eisenstein's work as only a backdrop for their vacation pictures, a "scenic" setting which can encapsulate, in two or three snapshots, the entirety of a country or time. There's the film aficionado, complete with a shot-by-shot book on Potemkin, who seems interested only in the film's individual shots and formal devices rather than its meaning. There's the reporter who seems to ignore the film happening around her and prefers to interview a celebrity among her fellow tourists. None of these people are focused on Eisenstein's actual work, but nor for that matter is Rybczynski, who gives little insight or context for Potemkin other than to satirize the exaggerated reactions to it from his characters.

As a whole, Steps is something of a mixed bag. Its visual tricks are dated, of course — Rybczynski was at the vanguard when this was made, in 1987, but not today — but on a gut level the collision of an old black and white Soviet film with modern tourists in color is still moderately convincing. The quality of the acting and the crude force of the satire have held up even worse, and too many moments fall flat or verge into plain annoyance. The level of the satire on display here is probably best encapsulated by the still above, of a Russian woman in agony after being shot in Potemkin, as a cowboy-hatted American looks on, smiling and chewing a hamburger — funny, perhaps, but not exactly subtle. Rybczynski could sometimes descend into kitsch or somewhat cheesy aesthetics in his videos, which in retrospect often look very much of their time, and this is possibly his worst offender in that regard. He's an innovator worth exploring, but those who are interested would do well to start elsewhere.

In fact, Rybczynski's earlier Tango might be the best place to start, a masterpiece from 1980 that represents the absolute pinnacle of his work. As with Steps, the video techniques have inevitably become dated, and modern computer editing could doubtless run rings around this film on a purely technical level. Nevertheless, the film has an undeniable appeal not just because of its unique technical innovations, but because its rugged aesthetic is genuinely interesting beyond its novelty. In this film, Rybczynski arranges dozens of different characters on screen, all going through a series of repetitive motions within the confines of a single room. He starts with a small boy who enters the room through a window, chasing a ball that's flown inside. He retrieves the ball and dodges back out the window, only to immediately repeat his actions as the ball flies right back inside; he repeats this loop over and over for the entirety of the film's 8 minutes. After the boy has gone through his routine twice, a woman enters, nursing a baby; she sits, briefly feeds the baby, then closes her dress and walks back out of the room, only to immediately re-enter and repeat the pattern. In this manner, the screen quickly accumulates dense clusters of people, each going about their business in the cluttered confines of the room, overlapping each other's paths and replacing one another in seats or specific positions.

The whole thing is fluidly choreographed to the titular tango music, so that it becomes a dance of routine, a complicated mass dance number structured around banal activities. Individual moments within this frantic crowd are hilarious, sexy, poignant, dramatic, or boring. There are mini-narratives going on within the chaos, as different characters interact with each other in subtle ways. In one corner of the room, a spy story continually plays out as one man places a package atop a dresser and another, in dark glasses and black suit, sneaks in through the window to steal it. A young couple makes love on the room's bed, before the girl interrupts it and runs away in anger. Every person in the room has a story, even if it's as banal as an old woman bringing her husband supper. The room condenses all of life into its compact space, from the tiniest infant to the oldest woman, and the room serves as a kitchen, bedroom, dining room, and even the bathroom is represented, by a maintenance man who carries a toilet through the room.

The effect of all this dizzying digital manipulation is a rich tapestry of movement and action, a condensation of time within the film frame. All these events can't possibly be taking place simultaneously, and yet the film condenses them into the same frame, and therefore the same time, since cinematic time is represented by the progression from one frame to the next. Not so in Tango, where time is digitally warped, stretched, and overlapped, so that each frame maps out an entire day and an entire set of actions happening at different points in time. The rote actions of domesticity acquire a poetry and ragged beauty in Rybczynski's hands, as these people dance through the rhythms of their day, moving to the beat of a music they can't hear.



The first image in Kenneth Anger's Lucifer Rising is a stream of slowly flowing lava erupting from a volcano, accompanied by the first stirrings of guitar feedback on the soundtrack. The magma flows, the title of the film appears in burning letters over a gorgeous deep blue ocean at sunset, a baby lizard emerges from its egg, and an Egyptian goddess raises her hand to the sky. The film opens with this continuum from nature to the arcane, and Anger goes on to explore the webs connecting the natural, the human, and the supernatural. Motifs from Egyptian folklore and Celtic mythology are blended with Anger's own imagery of ritualistic magic, presumably to evoke the idea that different incarnations of gods throughout human history are all versions of the Lucifer myth. The film moves from one image to the next with a loose flow, not quite narrative, but free-associating between related ideas and images to create a sense of progression.

As with all of Anger's more mystical films, there are some slack stretches, like a numbingly long ascent up a spiraling rock staircase that switches between night and day via some vertical pans. But the vast majority of the film is taken up by such striking imagery that it's absolutely mesmerizing, even when it's not quite clear what's meant to be going on. With Anger's work, I always feel like I'm missing out on a great deal because I don't know much about the mystical and mythological symbology that's woven through nearly all his films — there always seems to be an entire complex subtext in every scene that I'm simply not getting. But the sheer beauty of his visuals (and this film has some of his most stunning) overwhelms any necessity for interpretation. The film works best at a purely visceral level, as a celebration of the magic inherent in nature and time, as well as a celebration of Anger's taste for garish colors and sculpted faces. As a purely visual extravaganza, this is pretty much unmatched.