Saturday Matinee: Belladonna of Sadness

Reconsidering Belladonna of Sadness: Still powerful after almost 50 years

By Carmen Antreasian

Source: Anime Feminist

A cult film originally released in 1973, Belladonna of Sadness can be read as a second-wave feminist work. However, in order to understand the film as feminist, it is important to emphasize that the film’s plot is based on Jules Michelet’s La Sorcière (translated as Satanism and Witchcraft or The Witch of the Middle Ages in English), originally published in 1862. In his book Michelet discusses his conception of the Witch’s way of life and the persecution the Witch faced by feudal Christian societies in the Middle Ages. Michelet defends the Witch in his book as a champion of love and healing and defends witchcraft as a prelude to science: “…we shall mark the beginning of the professional man as juggler, astrologer, or prophet, necromancer, priest, physician. But at first the woman is everything”. Belladonna of Sadness follows Michelet’s same view, combining this 19th century vision of the liberated witch with second-wave feminist ideology to create a flawed but fascinating work that invites revisiting even all these years later. 

To those unfamiliar with the film, Belladonna of Sadness is the story of Jeanne and the persecution she faces as a woman in a feudal society. The story begins when newlywed Jeanne is gang-raped by the local baron and his attendants under the justification of “prima nocta”. When her husband falls ill, Jeanne becomes desperate and a clitoral/phallic demon appears to her and gives Jeanne wealth and influence as the village money-lender. She holds this role and this power until she is stripped of it–literally–and chased out of town. She ultimately “sells her soul to the devil”, which is the grown version of the initial phallic creature, and becomes a witch who lives apart from the village. Plague breaks out in the feudal society, and the villagers eventually join Jeanne, who builds a society that celebrates herbal medication and sexuality. Having lost power over the villagers, the baron offers her power as a means to control her knowledge; when she refuses to tell him, she is burnt at the stake.

This is a film written and directed by men (Yamamoto Eiichi and Fukuda Yoshiyuki) and is considered a Japanese “pink film”’ as it is includes graphic depictions of sex and nudityBelladonna of Sadness uses its “pink film” attributes in order to demonstrate the plight of the main character Jeanne as an example of Michelet’s Witch. Jeanne’s sexuality is the focal point of her journey and the catalyst for the social changes that occur throughout the story.

Created during the Japanese feminist movement of the early 1970sBelladonna of Sadness is a second-wave feminist film, and it’s impossible to talk about Japan’s women’s liberation without discussing the ideas of Tanaka Mitsu, arguably its most prominent leader. Tanaka fought against the popular notion of the woman as either a housewife or an object for male sexual pleasure. Instead, she advocated for the woman to be seen as an individual with agency over her own sexuality and shared her own life experiences with sexual assault, including rape and harassment, to inspire other women to support women’s liberation, a.k.a. uuman libu

This seems to pair nicely with Jeanne: she’s initially (and presumably) destined to fulfill a wifely role in marrying her lover Jean but instead is forced into the role of sex object when brutally raped by the baron and his cronies, and gains agency as an individual through the awakening of her own sexuality. After this awakening she does not fall into the housewife/male-sex-object binary but gains power and instead assumes a leadership role in the village. However, the phallic nature of Jeanne’s sexual awakening complicates this viewpoint. To explore this, it’s crucial to look at Jeanne’s initial encounter with the little creature who awakens her sexuality before “it” becomes “him”– the devil/phallus character.

When she first meets the devil/phallus character, Jeanne is in a desperate position. Not only is she emotionally scarred from being raped, but she lives in poverty with her ill husband who, despite telling her they would move on from her assault, later attempted to strangle her. One night while her husband is asleep, a small clitoral-esque creature appears.   

The clitoral creature states that it is her. It does not deny being “the devil”, but it is born of her desire. Her sexual awakening has begun. The clitoral creature then tickles her all over her body, making her laugh, and she questions how this small thing could give her power. Then it “teaches” her how to make it grow by rubbing itself in her hand, which turns “it” into a phallic creature that gives her sexual pleasure as she lays next to her sleeping husband. This is Jeanne’s first experience with masturbation, initiated by a clitoral-to-phallic creature, a personification of her individual sexuality—“I am you”—and summoned by her “screaming soul”. The agency of the “soul” is another important aspect of 1970s Japanese feminism, as Tanaka stated, “I want to have a stronger soul with which I can burn myself out either in heartlessness or in tenderness. Yes, I want a stronger soul.” Tanaka’s soul calls out for strength as Jeanne’s does for power, both qualities that were specifically reserved for men.

Jeanne’s individual sexual agency is exactly the kind of liberation Japanese feminists of the early 1970s envisioned, and in the film, it sets in motion Jeanne’s success within  feudal society. Her sexual awakening was triggered not by the horrific rape she experienced beforehand but by her own, albeit guided, exploration of sexual pleasure without another person. However, it must be noted that this devil creature is gendered with a distinct male voice and phallic appearance.To discuss this, it’s helpful to bring in another element of the 1970s: the psychoanalytic female subject. This idea comes from Jacques Lacan’s theory of sexuation, conceived in 1972-1973. While Belladonna was in production as this theory was being published, it’s a useful way to boil down 1970s psychoanalysis to one analytical lens for the purpose of this essay.

Why use psychoanalysis and, of all psychoanalytic theorists, why Lacan, a man who once said that his brand of psychoanalysis wasn’t applicable to the Japanese? Both psychoanalysis and second-wave feminism were popular ways of thinking in the early 1970s that sometimes overlapped and often-times butted heads. Jeanne may be a feminist character, but she is also one created by men. Jeanne may be a character in a Japanese film, but she is also one based on a French man’s story of a witch in the European Middle Ages within a European social structure. And while Lacan might be thoroughly outdated in real life, his influential work still makes for a compelling tool of literary analysis. 

Sexuation, to be dangerously brief, is Lacan’s theory of how a subject becomes a desiring subject through his/her sexuality. This theory relies on a binary, and there are different roles for male and female subjects. The female subject in sexuation fits one of three roles, two of which are to cater to the male subject and one that seeks what the male subject seeks: the “phallus”, otherwise known as power. Jeanne is the latter of the three. The phallus manifests when her sexuality is awakened; the phallus gives her power; when she is destitute and chased from the village, she seeks the phallus; again, the phallus gives her power. Jeanne fits the mold almost too perfectly… but does she?

If Jeanne were to truly fit Lacan’s mold as female-subject-who-seeks-the-phallus/power, then she would not be able to dismantle the patriarchal social structure once she becomes the leader of the village. Why? Because she would then be playing into a patriarchal structure herself, adhering to an identity constructed by men for a woman in power. When she first gains power and wealth in the feudal system, she continues to lead in accordance with it. She still pays and collects taxes—in fact, her husband becomes the tax collector—and she still meets with her superiors in the feudal system. Nothing systemic really changes except that she becomes the leader of the villagers and brings them wealth. 

Jeanne is exposed to the violence and greed of those men for which the system was created once they deem her a threat to their power, and so she is eventually chased out of the village and away from the system completely. This is the moment when she “sells her soul to the devil”. It is a desperate moment, as was the very first time the clitoral-phallic creature appeared to her. This time, though, the creature is entirely phallic, monstrously large and referred to as the devil, but there is one very important detail to remember: “I am you.” 

This phallic character, once a small creature on a spool of thread, is a manifestation of her sexuality. Yes, it is exceedingly heterosexual, and a product of male writers and animators, but Joanne still has agency to engage with the manifestation of sexual desire and independence she herself has cultivated. Albeit clearly depicted as masculine, the devil phallus does not adhere to the feudal social structure but rather an invitation to the possibility of something new, born of embodiment rather than socially constructed. 

Bodily knowledge, although depicted heteronormatively, is what creates Jeanne’s new society. The beautifully animated scene of Jeanne’s sexual experience with the devil is also full of Yonic imagery. When the devil appears to her, he parts the clouds by flying down in a circular motion, revealing a clear sky without a sun. Just before the devil lands, however, he shoots out of a shape in this clear blue sky: vaginally-shaped pink, red and purple oval. This vaginal space appears to stand in for the sun and allows the devil to manifest on the earth. This phallus originates from the vaginal.

Once Jeanne and the devil’s intercourse climaxes, images of modern—okay, 1973-modern—entertainment, technology and everyday life flash before the viewer’s eyes, signifying that she made it happen. This is in accordance with Michelet’s message that it is the woman who was first to create and resonates with 1970s Japanese feminist Raicho Hiratsuka’s sentiment that “in the beginning woman was the sun”, evidence of the importance of the aforementioned Yonic imagery in the film. Jeanne’s embodied sexuality sparks the possibility for all that will be created, even that which is phallic.

Jeanne gets another chance at dismantling the feudal patriarchal social structure when the black death, better known as the Plague, destroys the village. One of the not-dead-yet villagers finds himself near her, and she cures him with what he refers to as “poison,” telling him “poison is medicine.” He goes back to tell the others, who spread rumors that she is a witch but run to join her because of her healing powers, sympathy toward others, and rejection of social hierarchies and sexual norms. On these foundations she builds her own society, one that is inclusive, even to those who have wronged her and come to her for help. She builds a society based on liberation, kindness, and open-mindedness. 

She provides antidotes specifically related to female reproduction such as labor pain medication and birth control, access to which was a large part of the Japanese women’s liberation movement in the 1970s (and remains an issue there as it does abroad). People are free to have sex as often as they wish without worrying about the potential financial burden of having children. People are free to experiment sexually, shown in the orgy scene in Jeanne’s hair. Her new society is not a patriarchal one, but she also did not have to dismantle the previous patriarchal society to create her own. The Plague provides the conditions to build her feminist society separate from the existing feudal structure. Her society is not a rebellion or antithesis of the feudal structure but a revolutionary system of its own making.

Jeanne and her sexuality—from “selling her soul” to the devil/phallus, who is also a part of herself—demonstrate that a feminist society is possible, though its conception of what that might encompass is limited due in part to the restrictions of Michelet’s source material. The sexual symbolism in the villager’s activities are heterosexually binary, and the villagers all form man/woman pairs when they first engage with Jeanne’s society. The bodies of the villagers continue to be drawn as either clearly heteronormatively male or female as well.

The major exception is the non-heteronormative sexuality depicted in Jeanne’s alternative society during the long orgy scene in Jeanne’s hair, where the villagers are all connected in sexual positions and occasionally break out to showcase various other non-hetero sexual scenarios.There are moments of bisexuality seen in the orgy and one flash of two men together, but anytime a person strays from being either cis male or female, they are merged with an animal and meant to be comical. This lack of tender, intimate queerness even under liberation becomes the biggest failing of the film’s vision.

Ultimately, however, Jeanne and the villagers are forced to go back to feudal society. Jeanne’s husband comes to her, telling her she will be forgiven by the lord if she returns. She isn’t fooled by the lord’s blatant lie, but she knows that if she doesn’t go back, the lord will send troops to capture and kill her. She is in a lose-lose situation. The patriarchal structure proves its all-powerful authority, and that her separatism is impossible without dismantling the oppressive structures she fled. When she goes back, the lord does, in fact, offer her land in exchange for her knowledge.

He not only wants her power—the lord wants to indoctrinate her power into a patriarchal system, taking the feminine healer’s “witchcraft” and rebranding it as “science”. The lord desperately tries to get her to reveal her healing power by offering her more and more power in the feudal system, but Jeanne is not interested in being a part of his patriarchal hierarchy. She’s experienced the possibility of a feminist society and desires revolution over anything she could obtain in the existing structure.

During the film’s final moments, when Jeanne is burned at the stake, the faces of the women villagers watching her begin to change one by one to resemble her face, symbolizing the perpetuation of Jeanne’s influence. These villagers’ faces reflecting Jeanne’s face is a sign of Jeanne’s legacy. It is revolutionary in its admission that it’s possible to envision a society outside of the existing oppressive structure.

Watching the film in 2022 through an intersectional lens informed by evolving feminist and queer theories, Belladonna of Sadness may no longer seem progressive. The “girl power” message its male writers were trying to get across may be lost in its overwhelmingly graphic heterosexuality, and Michelet’s vision of The Witch may not resonate or hold the same power for contemporary viewers. 

The homogeneity of the womens’ faces at the end of the film demonstrate that the “girl power” Jeanne had put in motion is homogenous. It suggests that there is only one type of woman that can grasp and perpetuate Jeanne’s vision. Through a lens of queer and critical race theory, the womens’ faces merely play into existing power structures, as the faces are all the same and, most importantly, all white with feminine traits such as big eyes, dark eyelashes, full pink lips. A truly radical depiction of Jeanne’s society in these face changes to push against patriarchal power structures would include a wide array of faces.

Through hindsight it may not hold up today in some regards, but I firmly believe that it is still revolutionary in that it depicts the possibility of a society based in the power of sexual freedom, healing, and care, rather than one that merely reconfigures existing patriarchal structures. The society Jeanne creates outside the feudal land is radical. Her society is necessarily birthed of the female body; even the phallus cannot come into being without her sexuality. Belladonna of Sadness is a historically important film that deserves to be revisited and reconsidered. It helps us better understand current feminist thought by knowing where we’ve come from and, in analyzing its flaws as well as its more deeply embedded subversions, allows us to push current critical theory even further. 

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Watch Belladonna of Sadness on Kanopy here: https://www.kanopy.com/en/product/584431

Saturday Matinee: River’s Edge

By Roger Ebert

Source: RogerEbert.com

I remember reading about the case at the time. A high school kid killed his girlfriend and left her body lying on the ground. Over the next few days, he brought some of his friends out to look at her body, and gradually word of the crime spread through his circle of friends. But for a long time, nobody called the cops.

A lot of op-ed articles were written to analyze this event, which was seen as symptomatic of a wider moral breakdown in our society. “River’s Edge,” which is a horrifying fiction inspired by the case, offers no explanation and no message; it regards the crime in much the same way the kid’s friends stood around looking at the body. The difference is that the film feels a horror that the teenagers apparently did not.

This is the best analytical film about a crime since “The Onion Field” and “In Cold Blood.” Like those films, it poses these questions: Why do we need to be told this story? How is it useful to see limited and brutish people doing cruel and stupid things? I suppose there are two answers. One, because such things exist in the world and some of us are curious about them as we are curious in general about human nature. Two, because an artist is never merely a reporter and by seeing the tragedy through his eyes, he helps us to see it through ours.

“River’s Edge” was directed by Tim Hunter, who made “Tex,” about ordinary teenagers who found themselves faced with the choice of dealing drugs. In “River’s Edge,” that choice has long since been made. These teenagers are alcoholics and drug abusers, including one whose mother is afraid he is stealing her marijuana and a 12-year-old who blackmails the older kids for six-packs.

The central figure in the film is not the murderer, Sampson (Daniel Roebuck), a large, stolid youth who seems perpetually puzzled about why he does anything. It is Layne (Crispin Glover), a strung-out, mercurial rebel who always seems to be on speed and who takes it upon himself to help conceal the crime. When his girlfriend asks him, like, well, gee, she was our friend and all, so shouldn’t we feel bad, or something, his answer is that the murderer “had his reasons.” What were they? The victim was talking back.

Glover’s performance is electric. He’s like a young Eric Roberts, and he carries around a constant sense of danger. Eventually, we realize the danger is born of paranoia; he is reflecting it at us with his fear.

These kids form a clique that exists outside the mainstream in their high school. They hang around outside, smoking and sneering. In town, they have a friend named Feck (Dennis Hopper), a drug dealer who lives inside a locked house and once killed a woman himself, so he has something in common with the kid, you see? It is another of Hopper’s possessed performances, done with sweat and the whites of his eyes.

“River’s Edge” is not a film I will forget very soon. Its portrait of these adolescents is an exercise in despair. Not even old enough to legally order a beer, they already are destroyed by alcohol and drugs, abandoned by parents who also have lost hope. When the story of the dead girl first appeared in the papers, it seemed like a freak show, an aberration. “River’s Edge” sets it in an ordinary town and makes it seem like just what the op-ed philosophers said: an emblem of breakdown. The girl’s body eventually was discovered and buried. If you seek her monument, look around you.

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Watch River’s Edge on Hoopla here: https://www.hoopladigital.com/title/12027310

Saturday Matinee: A Scanner Darkly

A Scanner Darkly

By Brian Eggert

Source: Deep Focus Review

Based on the acclaimed novel by Philip K. Dick, Richard Linklater’s 2006 film of A Scanner Darkly presents a cautionary tale on drugs, surveillance, and perception in a unique formal arrangement. Set “seven years from now,” the film considers a tyrannical post-9/11 world oppressed by an ever-watchful government, widespread paranoia, corporate subjection, and pervasive pharmaceutical addiction—all elements further fuelled by the obsessive fear that governments, corporations, and even your friends conspire against you. Linklater’s decision to produce his film with rotoscoped animation turns his adaptation into one of the most visually and thematically original motion pictures in decades, and the most faithful of all Dick adaptations. The film’s world contains several Dickian existential and metaphysical dilemmas and paradoxes, from the notion of spying on oneself to becoming willing participants in one’s drug addiction. This unsettling and tragic world becomes deliciously skewed from the excessive filtering of surveillance technology and a crazed dystopian culture, so much so that it remains impossible to see anyone for who or what they really are. A Scanner Darkly beautifully, and chillingly, considers Dick’s persistent theme that our culture has destroyed its own ability to perceive objective reality.

Philip K. Dick was born in 1928 and became interested in science fiction at an early age. He attended the Berkeley, California, high school and graduated in 1947, alongside another future science fiction author, Ursula K. Le Guin, and briefly attended the University of California, Berkeley. He published his first science fiction story in 1951. From there on out, he would become one of the most prolific authors in his genre, publishing some 44 novels and more than 100 short stories until his death in 1982, just before the release of his first book-to-film adaptation, Blade Runner, based on his 1966 novel Do Androids Dream of Electric Sheep? Though science fiction was typically considered unsophisticated and a lower form of fiction, Dick’s caustic wit and social satires elevated sci-fi to the level of art. His self-proclaimed title was not that of an author but rather a truth-teller. He wrote his truth, and it consisted of a vast fictionalized philosophy, which some might argue was—and is—not necessarily fiction. His most enthusiastic followers might say his work is visionary, if not prophetic. Dick claimed his work spoke, and still speaks, to disturbed, troubled, and “off” members of society. His writing is for those who cannot rationalize society or reality: for those who need a satire, base, or frame of reference to rely on as coping mechanisms. Science fiction creates the desired satirical reality for readers, just as his characters in A Scanner Darkly see drugs as the only sane choice to escape the insane world.

Written in 1977, A Scanner Darkly stands as an ode to the drug counter-culture of Dick’s own Berkeley underground. But it’s also a thoughtful exploration of the metaphysical existence of drug users, as well as a mournful commentary on the government’s involvement in drug culture. Standing against the blatantly autocratic Nixon administration, marked by a reputation for undue suspicion and conspicuous surveillance, his Berkeley group purveyed conspiracy theories and widespread mistrust. And yet, this counter-culture also included a vast set of respected thinkers, unafraid to speak out—not just mindless stoners. According to an interview with French TV, Dick claims the group’s paranoia was not unjustified. During the interview, Dick speaks of secret CIA and FBI files on him, covert operations to get at his personal documents, and rampant spying led by the heads of various government organizations. To Nixon and his administration, the Berkeley group was an unknown element—a misunderstood collection of hippies seen through a distorted set of the administration’s famously paranoid views and political mechanisms. Fuelling this conflict between the two factions of Nixon’s administration and the Berkeley group, the author had a lifetime’s worth of experience with drugs, psychosis, and a slight case of schizophrenia. But in no way should those characteristics hinder the author’s message. Instead, Dick’s distinctiveness within the Berkeley group should reinforce that A Scanner Darkly may be more autobiographical than his other novels.

The story’s main character is Bob Arctor (Keanu Reeves), an addict of a drug called Substance D, also known as Slow Death. But Bob is also Fred, an undercover narc spying on Arctor’s group of Substance D-using friends. Arctor has lost sight of his identity because of Substance D, which chemically separates brain functions in the hemispheres; after prolonged use, the left and right sides of his brain are unaware of each other. Furthermore, the Fred portion of the main character must conceal his identity from his supervisors for his own safety. No one knows who Fred is; no one knows who Bob is—including himself. The sole man representing both the narc and the addict does not realize he is spying on himself, and in a way, informing on himself. This self-betrayal is tantamount to suicide, rendering him prey to both Substance D and the totalitarian police state that employs him. According to the novel, the drug is made from a flower called “mors ontological”—Latin for ontological death. To be sure, Dick saw first-hand the damage substance abuse caused his friends. He was not entirely unaffected himself; he relied on methamphetamines and psychedelics for much of his early career. But he weaned himself off drugs before writing this book. And at the very end of his novel, Dick dedicates his fiction to several friends who died or retained permanent physical and mental dysfunction due to excessive drug use (a dedication abbreviated at the end of Linklater’s film). He writes that users are punished excessively and even unknowingly for attempting to “play” with something dangerous.

So often, society deems drug users worthless or mindless junkies for their habits, but A Scanner Darkly—the story and the title itself—asks that we do not pass judgment until we can see, in its entirety, the role of users. However, because of the elaborate system of filters between our eyes and that which we wish to see, how can we ever trust that we see reality and not some malformed version of reality skewed through surveillance tools? These filters exist in the form of monitoring equipment such as cameras and scanners, but also the mind-altering Substance D. Drugs are the obscuring mechanism by which the narrative challenges audiences to accept and ultimately forgive the characters within. Throughout the film, viewers must accept drug use as a fact of the story rather than a downfall of the characters. The book’s title refers to a verse from the bible, namely 1 Corinthians 13: 11-12, a verse that is paradoxically read both at weddings and funerals:

For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now, we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

A pattern of dualism exists in this passage, particularly after its application to popular culture. Both in the novel and the film of A Scanner Darkly (not to mention Swedish director Ingmar Bergman’s film Through a Glass Darkly), the idea of childhood versus adulthood, known and knowing, and parts versus the whole, are circumscribed so that the reader or audience cannot reconcile metonym from metaphor.

Dick’s writing often tells of worlds that are not what they seem. With A Scanner Darkly, the world remains undefined, distorted through a complicated filtration process. Linklater magnificently captures that undercurrent through his use of rotoscoped animation. Throughout the narrative, we remain unsure about Reeves’ character’s identity—in part due to the setting’s massive use of surveillance technology. The protagonist is not altogether Bob, nor is he altogether Fred; he comprises several constructs that never assemble into a single, understandable symbol. Agent Fred watches Bob on numerous holo-scanners, located everywhere; scanners see every moment of every day in every location. Someone is always watching (or that is what they want you to think). Undoubtedly, there was a time when Fred realized he was Bob, but Substance D has destroyed his understanding of his dual roles. Now, Fred cannot fully understand or see Bob. Who is this mysterious figure? Fred wonders. Is he the mastermind behind the whole thing? When Fred looks, he watches through a filter: the scanner. He cannot see clearly because his mind has been altered. At the same time, Bob has an unsettling sensation that he’s being watched. Though Bob and Fred are the same person, they cannot fully understand themselves. Meanwhile, the overwhelming network of observational devices only puts the truth at a greater distance.

The main character questions his culture’s scoptophilia-driven ways of looking and its authenticity: “What does a scanner see?” he asks himself. “Into the head? Down into the heart? Does it see into me? Into us? Clearly or darkly? I hope it sees clearly because I can’t any longer see into myself. I see only murk. I hope for everyone’s sake the scanners do better, because if the scanner sees only darkly the way I do, then I’m cursed and cursed again, too.” The protagonist’s hopes are in vain, as scanners prevent authorities from seeing their suspects clearly. Drugs debatably prevent the film’s main characters from seeing reality clearly, just as Linklater’s innovative use of animation in the film prevents audiences from seeing clearly. All these devices—scanners, drugs, animation—are filtering devices within the film. They distance the viewer or the subject from the truth, for which knowledge thereof is impossible, thus brilliantly placing us on the same disjointed plane of existence as the protagonist. We see through these filters as if a sfumato haze lingered between our eyes, and what we see is a distortion that impedes an accurate understanding.

With the film’s animation, the distortion does not take away from the audience’s understanding of the story’s message. It adds to it. The rotoscoping technique postponed the film’s scheduled release yet made the lengthy, nearly two-year production worth every moment to waiting audiences. A Scanner Darkly’s journey to the screen actually struggled for well over a decade with interested directors and forgotten scripts. In the 1990s, filmmakers ranging from Terry Gilliam to David Cronenberg attempted but failed to get their proposed adaptation before cameras. Charlie Kaufman, the writer of Being John Malkovich and the very Philip K. Dick-esque Eternal Sunshine of the Spotless Mind, also wrote a screenplay for Dick’s much-praised drug novel, although the script was never produced. Eventually, writer and director Richard Linklater wrote an adaptation. He had previously wanted to adapt Dick’s fast-paced Ubik, but settled on A Scanner Darkly for its metaphysical pondering and sense of paranoia, both themes which Linklater had explored before. George Clooney and Steven Soderbergh’s production company Section Eight agreed to produce. And eventually, the film was sanctioned by the Philip K. Dick Trust.

Based in Austin, Texas, Linklater helped launch a movement in American independent cinema with his 1991 debut, Slacker, an ultra-low-budget film that follows a group of college-age thinkers and vagabonds in loosely connected conversational vignettes. Before that, Linklater demonstrated his love of cinema when he founded The Austin Film Society in 1985, a non-profit group devoted to rare and important filmic works, which today has an Advisory Board consisting of filmmakers such as Steven Soderbergh, Quentin Tarantino, Robert Rodriguez, Tobe Hooper, and Les Blank. After Slacker, Linklater released Dazed and Confused (1993), a box-office flop that has since become a cult favorite, along with launching the careers of Ben Affleck, Matthew McConaughey, and Parker Posey. He continued with films rooted in thoughtful conversations, such as Before Sunrise (1995), the first chapter in the transcendent Before trilogy, and subUrbia (1997), adapted from Eric Bogosian’s acidic play. Eventually, Linklater experimented with commercial work, such as The Newton Boys (1998), an underwhelming Prohibition-era bank robber story, and the underrated Jack Black comedy School of Rock (2003). But the writer-director’s real talents flourish in artistic films with a sly commercial appeal—such as the highly praised sequels to Before Sunrise, 2004’s Before Sunset and 2013’s Before Midnight; his part-documentary, part-dramatized real-life murder story Bernie (2011); or his ambitious 12-year project Boyhood (2014).

Outwardly, A Scanner Darkly remains most closely tied to Linklater’s 2001 release, Waking Life, a most meandering and philosophizing work that uses rotoscoped animation to follow an ongoing series of thought-provoking conversations. The process was originally used in 1914 by cartoonist Max Fleischer, and then next by Walt Disney, to help cartoonists simulate natural movement. By painting or inking on live-action footage, the characters in a film such as Sleeping Beauty (1959) were given more realistic bodily actions and facial expressions. But A Scanner Darkly would use the method for much more than merely painting over photography; the film uses animation to establish both reality and create hallucinatory images. As a result, the original plan scheduled nine months’ worth of post-production animation, but the process took eighteen months to allow for the detail and imagination Linklater wanted in his animation. The outcome, even in seemingly insignificant scenes, is breathtaking. The flawless animation appears to be a comic book with a pulse. Combine that with the bravado performances of the film’s actors, and the animation becomes just another piece of the apparatus that disappears in the glory of a great story. Some may hold reservations towards the technique, believing that the animation takes away from the actors’ performances or the narrative. Still, the approach helps rather than hinders the actors’ places in A Scanner Darkly’s bizarre, paranoid reality, aligning perfectly with Dick’s themes of reality distortion.

The most impressive piece of animation in the picture is Fred’s ever-shifting “scramble suit,” which prevents Fred’s supervisors from identifying him, maximizing the security of his cover. Fred’s boss wears a similar suit, and neither Fred nor his boss knows who is behind the other’s suit. The “scramble suit” projects false identities via constantly shifting characteristics so that no surveillance mechanism can pinpoint the wearer’s identity, therein eliminating any possibility of exposure. Animating the suit consists of creating hundreds, if not thousands, of facial and bodily fragments that dizzily rotate at random. But each momentary identity has to maintain an overall silhouette and still project the actor underneath. When Keanu Reeves’ Fred moves, even from under the continually changing scramble suit, the audience can still recognize Reeves’ movements and body language. The performances themselves were given by actors chosen not only for their sheer talent but, seemingly, for their off-screen reputation with drugs. Keanu Reeves, Robert Downey Jr., Woody Harrelson, Winona Ryder, and Rory Cochrane have all had or even lived similar roles to theirs in A Scanner Darkly. Somehow rotoscoping wipes away that stigma, compiling a new face literally painted over the actor’s old one. The performers are made whole again, permitting the audience to forget about Downey Jr.’s reoccurring drug problems or Harrelson’s history with pot. They are no longer actors but rather characters given free-range because of the innovative medium. Their off-screen reputations linger in our subconscious, to be remembered later upon reflecting on the film’s artistry.

The most notable performance of the group is Robert Downey Jr. as Barris—a suspicious character so burnt out from the drugs and constant onslaught of paranoia that he’s become sadistically mistrusting, if only internally, of his friends. Downey Jr. plays Barris as a fast-talking, often brilliant individual that can turn at any moment. Downey’s maniacal rapid-flow speech and brazen waving of the arms bring Barris—the most conniving, intelligent, humorous, sadistic, and strangely most likable character from the novel—to life. Reeves and Cochrane’s performances deserve acknowledgment as well, as each actor completely embodies their respective role. Reeves takes Bob (or is it Fred, or later Bruce?) to the ambiguous level demanded. While Reeves has taken his share of guff for his inexpressive acting, he seems at ease and perfectly cast here. Looking back, no other actor could have given Bob-Fred-Bruce the same ambivalence to the world and himself without making it appear too unintentional (or too intentional, for that matter). Cochrane plays Freck, an overdosing Substance D fiend and one of Arctor’s group of stoner friends. The first scenes in the film involve Freck attempting to wash and kill hallucinatory aphids from his body and out of his hair. Cochrane gives Freck the perfect helpless-yet-fearful twitch of a user who knows he has gone too far. Freck is pitiable in how prey is pitiable: although aware of his deteriorating state, he is too far gone to change the situation and helpless to prevent his eventual collapse.

This could be said for any of the characters in the film. Each floats like a moth on a calm pond—having landed on the water, they are now helpless to escape. They wait for some hideous predator from the murky bottom to float up and gulp them down. Both the film and Dick’s novel share a potent message—particularly in the story’s climax, which reveals that the foundation set up to cure people of Substance D addiction is the very organization creating it, a corporation called New Path. This turn speaks against the type of suspicious world where people have no choice but to escape. Neither the film nor the book condones drug use, but they understand it. They do not blame users for attempting to distract themselves from the ever-encroaching watchful eye of society and the government looming in. Or as Dick writes in his Author’s Note at the end of his novel:

Like children playing in the street; they could see one after another of them being killed—run over, maimed, destroyed—but they continued to play anyway. We really all were very happy for a while, sitting around not toiling but just bullshitting and playing, but it was for such a terrible brief time, and then the punishment was beyond belief; even when we could see it, we could not believe it.

Indeed, through A Scanner Darkly, Dick seems to indirectly remark on the allegations that the CIA participated in the Secret War in Laos, which in turn moved commercial opiates, including heroin, into the United States. Those who wished to “play” could do so thanks to their government, and in turn, they were destroyed for it. Surely Dick’s story would anticipate accusations of CIA cocaine trafficking, specifically during the Reagan and Clinton administrations: there are questions about how closely the government has worked alongside the Mexican Cartels; how the CIA has allowed drop points at the Mena Intermountain Municipal Airport; if the CIA collaborated to import cocaine and marijuana as part of the Contra war in Nicaragua; or how the CIA targeted certain Black neighborhoods during the 1980s crack epidemic. But, as with Freck and eventually Bob, we do not judge the users in A Scanner Darkly; instead, we see them as the product of ignorance, corruption, and an irresponsible government. Dick and his Berkeley group, which one can imagine were not dissimilar from Arctor’s group, were neither victims nor criminals for their usage.

Even today, several decades after his death, Dick’s work remains futurist and visionary, yet also reflective of our society. Since Blade Runner‘s release in 1982, Dick has become one of the most adapted-to-film authors, from Paul Verhoeven’s ruthless actioner Total Recall (1990, based on Dick’s short story “We Can Remember It For You Wholesale”) to Steven Spielberg’s breathless thriller Minority Report (2002, based on the short story of the same name). More recently, Amazon has turned Dick’s Hugo Award-winning book The Man in the High Castle into a triumphant series. But where other adaptations often abandon the author’s insights on the nature and illusion of existence in favor of sci-fi genre fun, Linklater’s A Scanner Darkly fully embraces Dick’s penchant for damaged souls and their metaphysical line of questioning. Linklater’s film has been praised, even by Philip K. Dick’s daughter Isa, as an accurate, generous, and artistic adaptation. Unfortunately, Dick’s work has a notorious reputation for being slaughtered by screenwriters, as viewers of Paycheck (2003) and Next (2007) can attest. The few good adaptations out there still stray from the writer’s original text, though in spirit, they remain faithful. But Linklater captured the plot, spirit, and most importantly, the questions of Dick’s original work. Instead of losing himself in science-fiction, he used the book to emphasize further the story’s focus on a particular subculture and what races through their minds.

Wondrous and curious sights are shown in this film—so wondrous that, quite intentionally, we begin to mistrust our eyes. When we cannot trust what we see and how we feel, when we suspect our senses, and when a world like the one depicted in A Scanner Darkly succeeds so well in drawing us in and making us as paranoid as its characters, we find ourselves involved in the story more so than we realized. Therein lies the subtle genius of A Scanner Darkly. Like the characters in the film, we’re involved in the long, drug-fueled conversations and skewed perceptions of reality, forgetting about the inherent dangers until all at once, we realize that Freck, Arctor, and eventually the rest, will succumb to a slow death. The film’s last shots are at once melancholy and hopeful. They find Arctor inside one of New Path’s many farms that produce the flower behind Substance D, though his brain has been fried beyond help. Perhaps, somehow, his presence and police work will lead to New Path’s end. Or perhaps not. Linklater superbly captures the sobering theme of Dick’s novel—how people are forced to rely on escape, either from their own psychosis or the world around them. Ultimately, they become willing casualties of their own addiction and complicit in their own demise; through their attempt to escape, they turn themselves into slaves of the very system they hoped to avoid.

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Saturday Matinee: Midnight Cowboy

Midnight Cowboy

Whatever you hear about Midnight Cowboy is true.

By Scott Nash

Source: Three Movie Buffs

Midnight Cowboy is one of those movies that is so famous that even though this was the first time I’d ever actually watched it, I already felt familiar with it. I mean everybody knows the line, “I’m walking here!” by Dustin Hoffman. The AFI named that line the 27th greatest movie quote of all time (The movie itself is also on the AFI’s 100 greatest movies list). Most film fans also know that it is the only X-Rated film to ever win the Best Picture Oscar. Ratso Rizzo and Joe Buck are iconic cinematic characters. And yet, despite all that I’d never actually watched it until now.

Although Hoffman is top billed, Jon Voight stars as Joe Buck; a young, not very bright Texan who decides to head to New York where he thinks he’ll be able earn money as a male escort to rich New York women. Buck has a troubled past that is revealed through stream-of-consciousness flashbacks. Voight is good as the naive cowboy and his performance not only brought him to stardom, but also earned him an Oscar nomination.

As good as Voight is though, Hoffman steals the film as Enrico “Ratso” Rizzo; the streetwise, hustling New Yorker. His accent, his limp and his mannerisms form a character for the ages. His nickname is an apt one because he is very rat like as he crawls the streets of the city. Like Voight, Hoffman was also nominated for an Oscar for his role.

Together Buck and Rizzo form an unlikely friendship after a rough start when Rizzo cons Buck. As a pair they prove that the protagonists of a film don’t have to be likable for a movie to be good. You wouldn’t want to hang out with either of these two guys but at the same time you want to see what happens to them. Despite being fairly unlikable, you can empathize with their feelings of isolation, loneliness and the need to cling to another person for companionship no matter how unlikely the pairing.

The third main character in the story is New York City, but not the Disneyfied New York of today. This was a time when Times Square wasn’t a place you took the family to see. It was filled with adult theaters and male and female prostitutes on the prowl. Abandoned buildings had yet to be torn down and replaced by Condos, McDonalds and Baby Gaps. Director Schlesinger does a great job of capturing the gritty essence of that bygone city.

While the central characters are interesting and the acting is superb, the plot isn’t a cohesive whole. A series of events happen that aren’t always connected rather than a true story being told. The real story of the movie is the friendship between Joe and Ratso, but too often that is obscured by different episodes. It’s a platonic love story between two men essentially.

The fact that this movie was rated X at one time now seems quite quaint. The nudity is incredibly brief and the language is mild. Sex is talked about a great deal but only shown in a way that you could now practically get away with showing on network television. I imagine the biggest reason for the X might have been the scene when Joe gets a blow job from a strange man in a Times Square theater, although nothing is really shown of it. It has since been re-rated and now stands at the more sensible R rating.

Not every classic film lives up to its fame and I’m not sure as a whole if I’d say Midnight Cowboy does. Pieces of it though are brilliant, especially the performances of its two leads. They are the real reason this movie is remembered so well and they are the reason to watch it again or for the first time.

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Watch Midnight Cowboy on Hoopla here: https://www.hoopladigital.com/title/11080259

Saturday Matinee: Riders of Justice

By Matt Zoller Seitz

Source: RogerEbert.com

Brutal, sad, funny, and disarmingly sweet-natured, “Riders of Justice” is not so much a revenge movie as a movie about revenge. That might seem like a distinction without a difference until you get to the end of this surprising feature from writer/director Anders Thomas Jensen (“After the Wedding,” “Red Road,” “The Salvation“) and look back on every place that it has taken you. 

The story starts a few days before Christmas in Estonia. A girl walking along a holiday-decorated street with her grandfather spots a red bicycle offered for sale by a street vendor but asks for a blue one instead. The vendor is part of a crime ring and calls an associate, who steals a blue bike belonging to Mathilde (Andrea Heick Gadeberg), which causes Mathilde’s mother Emma (Anne Birgitte Lind) to have to pick her up at the train station, only to have their car fail to start, which causes them to take a commuter train home. A statistics and probability expert named Otto (Nikolaj Lie Kaas) gives the girl’s mother his seat, and shortly after that, a freight train smashes into the commuter train and several passengers are killed, including Mathilde’s mother and a tattooed, bald, scowling fellow who was supposed to testify against a fearsome gang, Riders of Justice. Otto saw another man get off the train before the crash, oddly dropping a full beverage and a nearly uneaten sandwich in the trash on his way out, and becomes convinced that the crash was an assassination and the other victims were collateral damage. As it happens, Mathilde’s father is a stony-faced soldier named Markus (Mads Mikkelsen, a frequent leading man for the writer/director). 

If this were almost any other movie, you’d be able to write the rest of this review yourself. But you soon  figure out that this is not the sort of film that sets up the standard elements and switches to autopilot. For one thing, Jensen makes Otto not merely the messenger who sets the tale in motion and then disappears, but a crucial second lead, and part of a trio filled out by a fellow probability expert named Lennart (Lars Brygmann), whose secret manias and aversions are a constant source of plot complications; and a tightly wound, emotional computer hacker named Emmenthaler (Nicolas Bro). All three characters are written and performed with such skill that they form a comedy trio: a motor-mouthed intellectual answer to the Three Stooges. Like Mathilde, Markus, and everyone else who passes in front of Jensen’s viewfinder, Otto, Lennart and Emmenthaler are given endearing backstories that feed into the script’s fascination with fate, chance, justice, karma, and other subjects rarely discussed in films where the hero is a scary bald dude who can snap a man’s neck like a shingle.

“All events are products of a series of preceding events,” Otto tells an assembled panel of corporate clients who reject an algorithm he and Lennart are trying to sell them. “Because we often have insufficient data, we categorize events as coincidences.” His statement echoes through later scenes, including the church service where Mathilde’s mother and Markus’s wife is laid to rest. “When miracles happen,” the priest says, “we often attribute a divine character to them. However, when lightning strikes, when tragedy becomes reality, we have a hard time assigning a return address, and thus we refer to it as coincidence.” Once the stooges enter Markus’ life, bloodshed follows, but not in a lockstep, predictable way, thanks to the pinball-machine collisions of all the strong personalities involved (particularly Markus’s; he’s both hot-tempered and lethal, not an ideal combination).

The big question here is whether the train crash was a premeditated crime or the culmination of a series of things that quite simply happened. A large part of the charm of “Riders of Justice” (what an ironic title, in retrospect!) comes from the way that it keeps us guessing as to what side of the equation, so to speak, it’ll come down on, or whether it’ll take a position at all. What are we to make, for instance, of a seemingly precise calculation by Otto that the odds of that crash with that outcome were 234,287,121 to one? Or, for that matter, the movie’s wry awareness that no matter how bad things get, they could always be worse? “Only thing is, after all this crap, it’s unlikely more is going to happen,” Mathilde tells Otto. “That’s not how things work,” Otto replies. “A lot of awful things can happen in your life.” 

Plots like the one that drive “Riders of Justice” tend to appear in crash-and-burn action thrillers wherein a curtain-raising death or atrocity is there to give the hero (or heroes) a pretext to embark on a spectacular and largely guilt-free rampage, stacking up bodies like firewood. Jensen and his cast and crew go in a different direction, creating a cast of main characters (and several colorful minor characters) with complex, contradictory psychologies that are unveiled a layer at a time, each revelation informing our understanding of what they did in a prior scene, or what they may be capable of later on. It’s hard to imagine the improvisatory, digressive, character-focused filmmaker Mike Leigh (“Secrets and Lies“) making a revenge thriller, but if he did, it might look like this. Sometimes the tangents are so out-of-nowhere, and are developed in such detail, that you and the characters sorta forget about the vengeance thing, which is the entire point.

This is a film that teaches you how to watch it. Once you’ve gotten acclimated, you understand that when a major character makes a decision that seems massively stupid—or simply counter to their self-interest—it’s always rooted in a traumatic past incident or secret, and they had no conscious control over it: it was something that had to happen, thanks to how they’re wired. Mikkelsen, the most still and reactive performer, seems a granite-faced question mark until you spend a bit of time with his character and understand the origins of his stoicism as well as his eruptions of fury. Unexpected connection points are made between him and the stooges and, more pointedly, between Mathilde and Emmenthaler, who are both sensitive about their weight; and Mathilde, Otto and Markus, who have a specific type of loss in common, and fill voids in each other’s lives. 

Any of these characters could’ve been the main character in his or her own project, so attentive is the screenplay to the nuances of personality. Emmenthaler, especially, is one of the great secondary characters in action thrillers, up there with Al Powell from the original “Die Hard“—a sensitive man who sheds an angry tear when a friend makes fun of his weight, and has clearly been carrying around an unexploded bomb of suppressed rage throughout his life. He’s the first of the stooges to ask for weapons training.  

But even that thread doesn’t go the way you anticipate, because this is a genre picture in which story is driven by characterization rather than the other way around. Not only are there no easy answers, the film goes out of its way to make you think it’s going to tie something off neatly, only to confound you by asking, “What would happen if these characters actually existed?” and doing that instead. 

“Did a therapist write this?” is not a sentence once expects to see in one’s notes on a movie where Mads Mikkelsen guns men down with an assault rifle. But it’s consistent with the apparent mission statement of this odd, beguiling film, which is filled with philosophical, theological, moral, and ethical notions (and takes care to distinguish between them) and that weaves images of churches and snippets of religious chorales throughout its running time, as if to remind us of the Christian ideals of grace, healing, and redemption that, for many characters, remain just out of reach. The movie’s contextual scaffolding is constructed with such care that when a character insists that chess is the only game ever invented where luck isn’t a factor, your instinct is to think, “Is that true?” It is, and it isn’t. The closest Jensen gets to summing everything up is Mathilde’s statement that life “is just easier when there’s someone you can get mad at.” 

What are we left with? In the best of all possible worlds, a line from Otto, offered when the gang is en route to a bloody showdown: “Let’s get this over with as a team so we can go home and eat banana cake.”

Watch Riders of Justice on Hoopla here: https://www.hoopladigital.com/title/15350298

Saturday Matinee: The Sisters Brothers

By Tomris Laffly

Source: RogerEbert.com

Who would have thought that Jacques Audiard, the French director of slow-burn, humanistic character studies would one day take on one of the most characteristically American of genres, the Western, with his English-language debut? While worlds apart from his socially realist “Dheepan” and “Rust and Bone,” Audiard’s “The Sisters Brothers” sports a similarly closely watched, leaned in sensitivity with its brotherly story. Adapted from Patrick deWitt’s 2011 novel (by Audiard and Thomas Bidegain) and infused with sweetness, graphic body horror (that, at times, spins a childlike icky humor) and a high body count, this alcohol-soaked Frontier road trip constantly reinvents itself at every turn in fun, witty and ultimately touching ways. Call it a revisionist or an absurdist Western if you will, but Audiard’s film feels both refreshingly new (without ever going to the extreme lengths the Zellner Brothers did with “Damsel”) and nostalgically familiar.

The backdrop is the Gold Rush, which is said to have made a Sherriff’s job much easier: if there’s trouble, you follow the gold to get to the source of the unrest. But when we meet the central brothers Eli (John C. Reilly, goofy, soulful and great at physical comedy as ever) and Charlie (Joaquin Phoenix, quietly enigmatic) one random dark night at the start of the film, there doesn’t seem to be any wealth to be pursued. With the playful last name “Sisters,” the pair of cold-blooded hit-men, without much thought about the consequences of their actions, murder a household of people in a tightly orchestrated set piece of nocturnal shootouts. The reason remains unknown—with this job and everything else, the ruthless duo answers to a much feared, mostly unseen mysterious crime boss called ‘The Commodore’ and habitually assassinates their way through the 1850s Oregon. Along the way, they bond and trivially bicker about life as casually as they kill.

But just when the soft-edged Eli starts contemplating his future and ongoing profession despite the unaffected heavy drinker Charlie’s shrugs, The Commodore sets them up for a new task. They will tail and kill a criminal called Hermann Kemit Warm (Riz Ahmed, cheekily mysterious) for reasons we would slowly piece together later—for now, he is just a thieving enemy who once betrayed their boss. Enter Morris (Jake Gyllenhaal, reuniting with Ahmed after “Nightcrawler”), a British-accented bounty hunter for hire, tasked with delivering Warm to the brothers. But then the prospect of immediate wealth turns tables for everyone involved—the brainy chemist Warm’s creamy invention that makes gold glaringly appear in water, redefines priorities at once. The two pairs, traced on parallel storylines for a while (that admittedly slows down the film’s previously absorbing rhythm), find themselves entangled in a ploy against each other. Along the way, local madams, kindly prostitutes, further the accidentally amusing events and some dead horses unfortunately enter the story, sharpening the film’s tone as an original yet studied homage to its genre.

A delightful tale of familial ties balanced well with a slick cat-and-mouse yarn, “The Sisters Brothers” owes much of its breezy charm to John C. Reilly, whose comic timing does wonders for the meatiest and most multifaceted character of the ensemble. Phoenix feels right at home in Charlie’s quieter shoes, while Gyllenhaal’s familiarly on-edge persona and a mischievous turn from Ahmed impress. Reilly and Phoenix demonstrate tremendous chemistry throughout—we buy both their longtime amity and occasional callousness, especially when the script drip-feeds the brothers’ back-story into the narrative. In this bittersweet tale with a sentimental heart, and among a dangerous milieu of blood, greed and spiders (one in particular that causes the film’s biggest gross-out moment), Audiard’s characteristically sensitive touch gradually lifts familial emotions, letting them linger in the air long after the credits roll. 

Saturday Matinee: Identikit (aka The Driver’s Seat)

ELIZABETH TAYLOR’S CRAZIEST ROLE: ‘THE DRIVER’S SEAT’ AKA ‘IDENTIKIT’

By Richard Metzger

Source: Dangerous Minds

The Driver’s Seat AKA Identikit stars Elizabeth Taylor in one of her single most berserk performances and since no one can bring the crazy like La Lizthat is really saying something. This 1974 Italian film is based on a novella by Muriel Spark about a disturbed woman in a foreign country who seeks a man who will tie her up and stab her to death. There is ridiculous (mostly shouted, even screamed) dialogue like: “I sense a lack of absence” and “I feel homesick for my own loneliness.” How about “You look like Red Riding Hood’s grandmother. Do you want to eat me?” She holds up her purse in an airport security check and exclaims “This may look like a purse but it is actually a bomb!?” The best line is this, however: “When I diet, I diet and when I orgasm, I orgasm! I don’t believe in mixing the two cultures!”

The director, Giuseppe Patroni Griffi, seems to have had no control over Taylor whatsoever and it appearss like she is making up her own Dada dialogue on the spot much of the time. Andy Warhol has a cameo in the film playing a British “your Lordship” who has a cryptic encounter with Liz in an airport and they meet again later in the film. His voice is overdubbed with an English voice, which is disconcerting but kind of interesting, too. Why isn’t this cuckoo-pops crazy film better known?

Here is what the AllMovie Guide has to say about The Driver’s Seat:

A beautiful but mysterious woman goes on a journey that has dangerous consequences for her and those around her in this offbeat, arty drama from Italian filmmaker Giuseppe Patroni Griffi. Lise (Elizabeth Taylor) is a woman edging into middle age who is nearing the end of her emotional rope. Needing some time away from her job and responsibilities, Lise flies to Rome, and on the flight she meets Bill (Ian Bannen), an eccentric health food enthusiast who makes it clear he wishes to seduce her, and Pierre (Maxence Mailfort), a curious man who is wary of Lise and goes out of his way to avoid her. Lise informs anyone she speaks with that she’s come to Rome to meet her boyfriend, but it soon becomes clear she has no specific plans nor anyone to see. Lise whiles away the afternoon shopping with Mrs. Fiedke (Mona Washbourne), a chatty older woman from Nova Scotia, and in time crosses paths with Bill again, but it’s not until she meets up with Pierre that her real reason for coming to Italy, as well as the depth of her madness, becomes clear. As Lise wanders through Rome, a team of police detectives is seen investigating a crime that seems to involve her. Also released as Identikit and PsychoticThe Driver’s Seat features a brief appearance from Andy Warhol as a British nobleman.

The film premiered at the Cannes Film Festival to stunned silence and it has been suggested that Liz at one point tried to buy up the rights and all prints of the movie. The filming began one day after she filed for divorce from Richard Burton and she reportedly said to director, Griffi, “It takes one day to die, another to be reborn.”
 
The Driver’s Seat is not out on a proper DVD release, but you can often find bootlegs at a “99 Cents Only” store.

Watch Identikit (aka The Driver’s Seat) on Hoopla here: https://www.hoopladigital.com/title/15460706

Saturday Matinee: All About Lily Chou Chou

THE GRAY TRAGEDY OF YOUTH IN JAPAN: SHUNJI IWAI’S “ALL ABOUT LILY CHOU-CHOU”

By Luke Powell

Source: Sabukaru

Released in 2001, writer and director Shunji Iwai’s “All About Lily Chou-Chou” 「リリイ• シュシュのすべて」is a masterclass in complex and powerful storytelling, cinematography, and meta-textual messaging that puts on display the formative, introspective, and oftentimes malicious enigma that is the life of youth in Japan.

Set in the town of Ashikaga, the story centers around the relationship of two young boys, Shusuke Hoshino and Yuichi Hasumi, as they progress through junior high school. Hoshino is known to be one of the top students in their school and is harassed and ostracized by his classmates as a result, a commonplace occurrence for those caught outside the boundaries of conformity while growing up in Japan. Yuichi, in contrast, is shy and submissive to the societal structures that surround him, only paying attention and devoting all his personal time to the singer and songwriter Lily Chou-Chou.

In his free time, Yuichi manages an online BBS chatroom titled “Lilyholic,” which is completely dedicated to Lily and her music, and the messages sent between users of this website overlay much of the film. The mystery surrounding this chatroom and the messages between its users acts as a crucial plot point that slowly unravels in conjunction with the film’s events.

At one point, Yuichi, Hoshino, and their friends manage to secure a trip to Okinawa, during which Hoshino has a near-death experience that serves as the foundation for the cruel and unusual monster that he becomes, changing his and Yuichi’s relationship forever as he usurps his way into being the school’s bully the following school year.  Despite the title, this is not simply a story about a fictional songwriter and her music, but the disturbing and oftentimes glossed-over ways in which modern society corrupts the minds of youth, and the various ways those children attempt to cope against such odds. 

Yuichi’s love and devotion for Lily Chou-Chou is the emotional epicenter of this film, as it displays the profound ability for music to save and give meaning to young people’s lives, especially when surrounded by ignorant adults and inhumane peers. While the musician herself is fictional, Lily Chou-Chou’s mythical music expands over the course of the film, overlaying its imagery of lonesomeness, isolation, and absurdity with luscious, calming, and poignant bits of melancholic bliss; a reflection of Yuichi’s character and perspective on the world around him.

Users of the chatroom “Lilyholic” continuously exclaim their love for Lily and her ability to channel the “Ether,” an invisible yet omni-present force that connects all fans of Lily Chou-Chou together in their existence through Lily’s music. The “Ether” is an intrinsic aspect of the power her music has on those who listen to her, serving as the connective thread that weaves its way through the fabric of a fragile reality, allowing those lost in the tribulations of life to hold onto something organic, warm, and personal, an oasis among a desert of expectations, conformity, and isolation. 

It goes without saying that the music on display in this film is truly special and should be experienced firsthand, with the soundtrack growing organically as the audience learns more about Lily, her music, and the different characters in the film who become impacted by her compositions [for better or for worse].

Throughout the film, there are multiple references to the classical French composer Claude Debussy, whom users of Lilyholic cite as being one of Lily’s musical inspirations, as he was able to produce the “Ether” through his compositions. For example, the song that accompanies the opening scene of the film, titled 「アラベスク」[“Arabesuku”] is based off of Debussy’s “Arabesque No. 1.” Lily’s shrill yet comforting voice glides over synthesized piano chords, distanced hints of strained guitar, and a lo-fi drum beat that subjects the 19th-century classical work to a cybernetic restructuring – all of which results in one of the most captivating opening experiences in film.

Arranged and produced by Takeshi Kobayashi, the music of “All About Lily Chou-Chou” is a kaleidoscope of sonic captivity, melting between Lily’s somber yet grungy aesthetic as well as moments of clarity through the use of classical composers like Debussy, combining to create less of a soundtrack and more of an experience that will cling to you long after the credits have finished rolling.

The narrative direction and cinematography of “All About Lily Chou-Chou” are also aspects that cannot be ignored. The narrative’s timeline is fractured, starting chronologically from the middle of the story, eventually flashing back to the canonical beginning, and finally returning to the present to finish out the film. The script is adapted from an online novel that was written by director Shunji Iwai himself in the chatroom of a real-life version of the “Lilyholic” website, in which the director plays out the story of “All About Lily Chou-Chou” through the chat exchanges of two site users. A version of this website can still be accessed online today, and its existence is only the tip of the iceberg for the extensive material surrounding this film beyond its screen time. The narrative, in this sense, is multi-layered and meta-textual – an interactive and organic experience that not only goes beyond the medium of film but places a sense of participation and influence in the viewer, only to be powerless against the fierce, apathetic, and surreal scenes we witness.

The cinematography by Noboru Shinoda [“Hana and Alice,” “Love Letter”] is just as varied and complex as the film’s narrative, as it switches between ethereal, lush views of rice fields and angelic classroom settings in one shot, to the jarring use of hand-held cameras and disorienting angles in the next. Shinoda and Iwai were the first Japanese filmmakers to use the now discontinued Sony HDW-F900 digital video camera which was designed to reflect the look of 35mm film, further emphasizing the thematic imagery of nostalgia and dream-like isolation.

The camera work almost seems to be shot by a child at times, such as an unseen member of Yuichi’s friend group or class as they youthfully document the strange and disturbing events occurring in front of them, only focusing on the power a digital camera has without considering what they are actually recording. Or rather, Iwai may be intending for us, the viewer, to put ourselves behind the lens, acting as a silent observer to the events that unfold without the voice or power to do anything about it, which is strikingly similar to Yuichi’s character in the film itself. The combination of a fractal narrative structure and an abrasive yet realistic use of the camera encapsulates so much of the themes and messaging this film has to offer – mainly that being the confusing, frustrating, and unapologetic nature of growing up surrounded by unforgiving societal structures, while at the same time blindly attempting to hold onto and bask in the naiveté of youth. 

The subject of youth is the eye of Iwai’s proverbial hurricane of emotion and turmoil that is “All About Lily Chou-Chou.” Made in 2001, this film was produced at a time in Japan that saw a sharp increase in teenage crime and suicide following the economic collapse of 1991. In a country so wrought with societal and familial expectations, the bursting of their economic bubble proved disastrous for Japan’s teenage and young-adult population, as they were now tasked with bearing said expectations and cultural conformity against a historically low employment rate.

Commonly referred to as the “Lost Decade,” the 1990s in Japan was filled with headlines detailing the effect of the recession on the country’s young population, as teenage crime doubled in frequency, and reports of bullying and assault within schools skyrocketed. The rise in crime and disillusionment among the country’s youth resulted in many Japanese filmmakers attempting to grasp this idea of “teenage rage” through their films in the late 90s and early 2000s, such as in Takashi Miike’s “Fudoh: The New Generation” [1996] and Kinji Fukasaku’s “Battle Royale” [2000]. While these films painted a more dystopian and fantastical perspective of the violent phenomenon, Shunji Iwai wanted to represent this general angst and discontent in a more realistic manner that would directly connect with the audience it sought to portray. In one interview from 1995, Iwai reflects on his perspective towards the children who will be watching his stories: “We have to make movies that appeal to them and reflect the world they live in.” 

The characters within “All About Lily Chou-Chou” represent the cruel realities of the “Lost Decade.” They don’t conduct acts of headline-defining mass crime or comical absurdity, but instead are portrayed as unheard, misguided, and tragic children who are following in the steps of complicit adults as they attempt to find answers in a confusing world that they have no power in controlling. As shown in the film, some of these characters choose to find those answers in disturbing cruelty or abusive domination over their peers, while others try to be as passive or silent as humanly possible just to survive. And yet, while each character within this film leads a complex and difficult life that sometimes results in catastrophe, all of them are connected through the “Ether,” endlessly searching for a sense of comfort, acceptance, and understanding through the soundscape of Lily Chou-Chou. It could be said that the characters within this film are all living in, as Yuichi states in one monologue, “the age of Gray,” a liminal space of reality that seems to place their lives in a state of constant immobility and pain. Life is made void of color by the brutal violence and betrayal that these children either commit or fall victim to, and for some, Lily provides safety and guidance in that darkness, while she may also fuel the angry, merciless fire burning inside others. 

“All About Lily Chou-Chou” is dark, disturbing, and cruel in its presentation, but manages to be something so much more intimate, profound, and human in its substance. It discusses themes surrounding the troubles of youth in Japan, who are constantly cornered by cultural and familial expectations, conformity, and a social hierarchy that can be detrimental to those caught in its jaws. It portrays the fragility of youth, how easily corruptible a young mind can be, and how one source of bliss can be enough to hold onto the hope of a better tomorrow. Today, in a world dominated by online interactions, superficial connections, and an uncertain future, this film is more relevant than ever before – a true cyber hymn that anyone and everyone can find meaning within. 

We have attached the album that was released under the name “Lily Chou-Chou” after the movie was released so that you can get a better feel for the movie and the artist that is the titular character of the entire film. It features all of Lily’s music that is present in the film, and is titled “Kokyu” [or “Breathe” in English], which is in reference to the project that she released during the movie itself.

The entire thing can also be streamed on Spotify. In particular, the following songs are absolutely stunning and very representative of the movie itself:

  • Arabesque [アラベスク “Arabesuku”]
  • Flightless Wings [飛べない翼 “Tobenai Tsubasa”]
  • Glide [グライド “Guraido”] 

Watch All About Lily Chou Chou on Kanopy here: https://www.kanopy.com/en/product/5636535