ARIELLE BERNSTEIN: Ciphers, Masks and Longing: Old Hollywood Ethos and Lana Del Rey

ARIELLE BERNSTEIN: Ciphers, Masks and Longing: Old Hollywood Ethos and Lana Del Rey

nullLana Del Rey’s latest album, Ultraviolence, is filled with hazy and seductive contradictions,
affirming the glamour and seduction of old Hollywood icons, femme fatales with
Veronica Lake waves, and mobster wives with baby voices. Del Rey is certainly
not the only female singer to be drawn to these motifs.  But the worldview that Del Rey constructs is
not Beyonce’s sepia-hued “Why Don’t You Love Me?”, where Queen Bey playfully
dismantles the image of the 1950s housewife.

Nor is it Madonna’s
wink to Marilyn Monroe in her video for “Material Girl.”

Del Rey isn’t
interested in reclaiming the figure of the housewife or movie star. In fact she
takes her feminine icons very seriously. 
Her video for "Shades of Cool," for example, has echoes of Marilyn Monroe’s
famous pool scene in “Something’s Got to Give,” and in “Brooklyn Baby” she
references her in lyrics, based on some of Monroe’s famous diary entries where
she wonders why no one takes her seriously.

The world of Ultraviolence is filled with reverence for a
rock-and-roll lifestyle that many feel has already come and gone, but that Del
Rey clearly appreciates for more than the sake of nostalgia. In interviews she
has explained that her songs are mostly autobiographical, plucked from times in
her life when she has felt most lost, and also the times, generally in the arms
of a lover, when she has felt most genuinely free.

One of the main reasons that Del Rey has been maligned has to
do with the fact that she is an artist who is more interested in the masks we
wear than in being a “strong female role model.” Critics of Del Rey have long
denied her authenticity (her records under her given name, Lizzy Grant, looked
and felt intrinsically different than her first album as LDR, Born To Die) as well as her agency. Del
Rey has historically been seen as a pawn of record executives, or, even worse,
as a figure that is merely empty and submissive. Pitchfork called Born To Die the “equivalent of a faked orgasm” and critics like Ann Powers
lamented that Del Rey represented “the worst parts of being a girl.”

For a woman to be perceived as “submissive” or “docile” is
the ultimate feminist insult, even though these words are often strangely
unspecific, related to being gentle, soft-spoken, quiet, or even just being
disarmingly pretty, or liking or wanting male attention. Songs demanding better
treatment and female empowerment existed before the girl power anthems I grew
up on in the late 90s and early 2000s.  In
the 60s, Aretha Franklin demanded respect . . .

. . . and Carole King and
Joni Mitchell urged us to listen to women’s stories; artists from Madonna,
Beyonce, Christina Aguilera, TLC to Lil Kim, Missy Elliott, and Nicki Minaj
often explicitly sing about double standards in the music industry and in the
bedroom. While they all define it in a different way, each artist explicitly
urges women to seek empowerment above all else.

Del Rey doesn’t play into this script. Catherine Vigier,
whose essay The Meaning of Lana Del Rey is
often discussed when pop culture critics lament the influence of Del Rey on the
Millennial generation, claims that one of the reasons Del Rey is so controversial
is that she is a woman who is clear that she doesn’t know what she wants, in a
world where feminists argue that knowing what you want is the ultimate and
definitive feminist act.

But is Del Rey’s desire to play with the many masks she is
given inherently anti-woman? In recent interviews Del Rey has made it clear
that she is less interested in talking about feminism than space, a quote that,
like many of Del Rey’s quotes, could lead to a thousand different interpretations.
In truth, Del Rey’s influences are mostly moody depressives, icons like Kurt
Cobain, whose vulnerability was read as “sensitive,” rather than “vacant.”

Unlike many current female artists, like Lily Allen, and
popular comedians, like Amy Schumer, whose social commentary is laid thick with
sarcasm, there is something about Del Rey that is disturbingly earnest.

Her constant need for
sex is more akin to The Rolling Stones’ howl for “Satisfaction” than Samantha’s
need to get laid on Sex and the City.

Del Rey is closer to a character in a Mary Gaitskill
collection: she is a submissive, like many of Gaitskill’s narrators, who seek
out fantasies and are ultimately calling all the shots, rather than an empty
headed, meek ingénue like Anastasia in Fifty
Shades of Grey.

Though some insist that Del Rey’s nostalgic styles are
inherently anti-feminist, female sexuality in pre-code and even post-code
Hollywood,was, in reality, filled with saucy, sexually assertive women, vixens
and femme fatales who played up their sexual charms joyfully—Barbara Stanwyck,
Marlene Dietrich, Greta Garbo, Josephine Baker, as well as the ever delightful
Mae West.

Playful banter remained a mainstay in classic Hollywood
cinema, where female wit was both smart and playful, a way to reel a guy in or
keep the men at bay. Heterosexual banter often sizzled on screen because it
managed to highlight sexual tension between equals.

Del Rey is certainly more Marilyn Monroe than Mae West, but
her self-described “gangster Nancy Sinatra” image is also one that is much more
about the female gaze than the male one. Del Rey is obsessed with the way women look at men, about
the desire to be desired. In the video for “Blue Jeans”, for example, we watch
Del Rey watching her lover undress, her face sinking into pure pleasure as he
gently slides his fingers into her mouth.

In her video for
“Ride,” Del Rey is in constant pursuit of pleasure, her little red sneakers
walking tentatively on pavement, her hands thrown back in the air, while riding
on the back of a motorcycle.

If she lives for the
men she loves, as many criticize, it is also those men who are cheering for her
in the spotlight. Is the desire for male attention inherently anti-feminist,
as some theorists claim? For men like The Fonz on Happy Days, The Situation on The
Jersey Shore
, and Barney Stinson on How
I Met Your Mother
, their entire sense of identity is based on their ability
to pick up chicks. Indeed, the same is
true in many commercials. Take, for instance, the Axe body spray commercial,
predicated on the idea that male power is derived from the ability to score
with a hottie.

When men alter their
body hair, douse themselves in cologne and use “pick-up artist” techniques,
they are seen as active, free agents, in charge of their own destiny, but when
women like Del Rey paint their nails, don pretty dresses and talk about boys
they want to love, they are dismissed by many men and women as being
empty-headed and unserious. 

The Bechdel test, the idea that female characters in a movie
should have at least one scene where they are talk to one another about
something other than a male romantic interest, is often cited as a means of
figuring out whether female characters are allowed true agency. If one uses
this test as a guideline for romantic and sexual obsession for heterosexual
women, it automatically reduces the complexity of their characters. This idea
plays itself out all the time, especially in films targeting teenagers. Male
teen lust is portrayed as natural, and learning to approach women is seen as a
way that young men can build their identity. In contrast, teenage girls and
young women who are interested in romance are often portrayed as foolish,
unintelligent, or “boy-crazy”. 

For all her sauciness, Mae West would have failed the
Bechdel test. Throughout her self-made career she was often portrayed as the
single female being admired by a gaggle of men eager for her affection and
approval. She is obsessed with
seeing herself as an object of great desire, which she doesn’t see as being
antithetical to being seen as an individual who can get whatever she wants with
her fiery wit and her insistence on being taken seriously.

Del Rey insists on a different kind of seriousness: she
really wants her despair to be seen as human, for her conflicted desires to
reach the same level of gravitas that we afford male leads. One of her favorite
icons, Marilyn Monroe, wanted the same thing: to be taken seriously for her
intelligence, for her viewers to look beyond the mask—that baby voice, that
golden coifed hair—and see the person underneath the artifice. 

Unlike Monroe, whose desire to be seen for her humanity over
her status as “sex icon”, went largely unrecognized in the era she lived, Del
Rey’s status in a post-third wave feminist world is constantly discussed. But perhaps Del Rey’s image is charged
precisely because viewers haven’t changed as much as we think we have since the
40s and the 50s, when a post Hays code world supplied a crib sheet for what
desirability looked and sounded like. In her article, “Pretty When You Cry,”
for Pitchfork, Lindsay Zoladz claims there is in fact something subversive
about Del Rey’s insistence on sadness, her refusal to wear a happy face; in a
world where people often demand female exuberance, Del Rey refuses to placate
audiences with a smile and a wink.

While I grew up on the angry rock anthems
of artists like Fiona Apple, Tori Amos and Alanis Morrissette, I also take Del
Rey seriously when she says she doesn’t find feminism particularly interesting.
Despite how drenched in femininity her persona is, Del Rey is much more
interested in being an icon, period, than a female icon, and her gritty image
on Ultraviolence is all about
swagger. In “Ultraviolence” she croons The Crystals’ uncomfortable lyrics, “He
hit me and it felt like a kiss,” and sounds like a breathy Bill Withers
beckoning a lover, “If it feels this good being used / you just keep on using
me / until you use me up.” In this same song she also references the
novel Lolita, which Del Rey has often
cited as a source for inspiration.

In the end, Lana Del Rey could care less about your girl
power anthems and political charges. Ultraviolence
is about the contradictions in the human experience—lust and sadness and
existential need and desires that don’t have easy answers and won’t be fixed
with better public policies. The world of
Ultraviolence
is important not because it necessarily has specific
political aims, but because it is about the messiness of the human experience
and how, no matter how many power ballads we write, true satisfaction, for men
and women, is still often mysteriously elusive.

Arielle Bernstein is
a writer living in Washington, DC. She teaches writing at American
University and also freelances. Her work has been published in
The
Millions, The Rumpus, St. Petersburg Review and The Ilanot Review. She
has been listed four times as a finalist in
Glimmer Train short story
contests
. She is currently writing her first book.


***A special thanks to Serena Bramble for the Monroe/West/Bacall and Knowles/Mitchell/Dietrich medleys posted above!***

Richard Linklater’s BOYHOOD Recreates the Experience of Reading

Richard Linklater’s BOYHOOD Recreates the Experience of Reading

nullA large part of writing a review is telling what experiencing the work in question is like—the feeling one gets when reading, or watching, or listening,
or looking. This can be difficult, especially in works that reach deeply, that dig
into seldom explored territory. If I say that watching Richard
Linklater’s remarkable new film Boyhood,
which traces the life of a boy named Mason from age 6 to 18 in rapidly
changing segments, is like reading a
book, I need to clarify. The idea is not that the film could be “read” like a
book, each element analyzed to consider how it functions within the work as a whole; that goes without saying. The film, instead, acts on you the way a book
might act on you, which is to say, it doesn’t force itself on the viewer, and
in fact it asks the viewer to force itself on it, to make sense of it, to keep
going with it, and to sit with it, for a while, to see where it’s going. And the film does go somewhere which might remind viewers suspiciously of their own lives.

On the most basic level, we get to know, or at last
understand, Linklater’s characters in a gradual and highly relaxed fashion. In
many scenes, the characters, as they age together in different locations in
central to West Texas, simply sit and have conversations with each other. In so
doing, they teach us about themselves. We learn, through his introspection,
that Mason (Ellar Coltrane) is a thoughtful boy whose greatest spiritual investment will always
be in his own ruminations. His mother, played here with a great sense of regret by Patricia Arquette, reveals herself to be
caring but lacking in judgment, which will sadly shape her children’s lives,
causing them to move from house to house throughout their childhood, sometimes
suffering abuse from their mother’s poorly-chosen partners. In a very subtle
and moving performance, Ethan Hawke plays their father, likable on the
surface, but a near-archetype of a shady, untrustworthy dad. We notice all of
these things, and we pay attention to them, and we think about them, because
Linklater forces us to. There aren’t any exploding cars in the film. No one secretly
turns out to be a robot. There are no musical numbers. One is free, then, to
make observations, to interpret, and to absorb. One might find one’s self
making judgments, of a sort. Though the kids’ father is erstwhile in many respects, he
has far better chemistry with his children than either of the partners their mother
chooses after him.  We watch Mason’s sister Samantha (Lorelei Linklater) developing from a
mannered, funny child into a cool adult with odd phrasing (when it’s her turn
to make a speech at her brother’s graduation party, all she says is “Uh… good
luck.”), and the difference is noticeable. She’s lost the forwardness she
had as a child, but it’s metamorphosed into something more interesting, or more
deeply rooted within her. These are nuances that are not necessarily always
brought out in films, given so many films’ debt to drama itself, which demands a
structure, a pace, which does not encourage extensive lingering.
Linklater has achieved a strange marriage of two works: one film which tells the
story of a life, and one which tries to be interesting without telling any
story at all. The elements that might interest a viewer here—family dynamics,
the effect of aging, outer and inner growth—require meditation, and they don’t
require the framework of a plot to be meaningful. This is the kind of license taken frequently in literary works–writers from Chekhov to Ann Beattie to Karl Ove Knausgaard have availed themselves of it–but not seen as frequently in film.

The structure here is a very matter-of-fact one–you might miss it if you were weren’t looking, so seamless is Linklater’s deployment of it. As has
been widely discussed, Linklater made the film over a twelve-year period,
taking the actors aside for a couple of weeks each year to film a short segment, a
handful of minutes. The development in the film is based simply upon the
passage of time, a strong reminder that nothing the characters might do could
make the years move any more quickly, or slowly. Mason’s mother refers to this, at
the end, when she cries that she thought there would be “more” before her son
left for college—but as we know, nothing makes the days any shorter or longer.
The time Linklater allowed himself for the film seems to have tinged the entire
venture with a contemplative mood. The years pass without fanfare. The only way
we know the characters have aged, or that time has passed, is by the change in
their appearance. We are forced, then to look at these people, really look at them. We watch the mother
put on weight, slightly, as she gets older; she begins to look more settled, if
not complacent. We watch the childen’s father lose his youthful spark, fill out a bit,
mellow in his mood; his laughs don’t come as quickly, there’s not as much sense
of destructive mischief in his eyes. And Mason grows larger, more
stoop-shouldered, his features increase in size, he becomes less comfortable in
his skin, more self-conscious, his voice acquires the faint rasp of someone
who’s been shouting at a concert for the last several hours. These, then, are
the events we witness, and they become as interesting as an exploding
half-human car might be in another film. This sort of motion, in which inner
changes and developments loom largest, forming the topography of a work, is an example of something a book can do that a film, simply by virtue of the medium, might not do so easily. You sit with a book,
quietly, and read it, and things such as characterization, a description of
someone’s eyebrows, a well-placed phrase, become gigantic. They become large
enough to sustain the work, in some cases, and they may be the things you take
away most from the experience. But this viewer has found that, often, films must offer a slightly greater plenitude of elements to sustain themselves.

In a sense, saying that watching a certain film is like
reading a book might seem critically useless. How can one compare two
experiences that are so radically different, and that access such radically
different parts of the brain? You can’t hear a printed book any more than you
might read a montage out loud. Also, how can one make generalizations like this? And yet, and yet:
everyone approaches artistic experiences from a different starting point. For
this writer, reading is one of the most meaningful, important experiences he
might have—there’s competition for that spot, of course, but it ranks highly, up there with love and food. And so
there’s a little voice in this writer’s head, chattering away as the Linklater
film unfurls itself: Is this as good as….? Is it up to the experience of…? Yes,
I know you enjoy it, but is that enjoyment as great as the enjoyment of…? And if the answer to these questions is yes, the experience of watching Boyhood is equivalent to the satisfaction one has after reading a wonderful, spare piece of writing, which is to say one feels moved and quieted, given a fresh awareness of one’s place in the world, then that is the highest compliment this reviewer could pay the film.

Max Winter is the Editor of Press Play.

Apes vs. Zombies: New Skin for the Old Apocalypse in DAWN OF THE PLANET OF THE APES

Apes vs. Zombies: New Skin for the Old Apocalypse in DAWN OF THE PLANET OF THE APES

nullMatt Reeves’ Dawn of
the Planet of the Apes
echoes George Romero’s Dawn of the Dead in more than just its title. Both films are concerned
with the end times, and both films explore the nature of what it is to be human by
thinking about the nonhuman.  Both films
are also part of larger franchises, Apes being
the second installment of a reboot that is, astonishingly, superior to any of
its antecedents. Dead, likewise, is the
second installment of a series that would spawn countless imitators, most of them as
mindless as the zombies they portray. 
Like the fictional diseases that create them, zombie films are a virus,
and like a virus they need a powerful antibody to destroy them: Dawn of the Planet of the Apes might
just be that antibody.

Many theories have been advanced as to why zombies have
become such a cultural obsession. Though several theories are plausible, I would
suggest that their popularity is largely due to our abiding fear of nature. Not the nature of majestic trees, rolling
hills, and rippling streams, but the nature of
germs, bugs, and putrefaction. The nature we don’t like to think about but that increasingly rules our lives.  Zombie films are essentially about what
happens when the drugs don’t work, when we no longer have a means of controlling
these unmanageable mounds of flesh we call our bodies.  On those rare occasions when they focus in on
this weird biology (as in World War Z)
or on its larger societal impact (as in 28
Days Later
), the model of the zombie film can make for surprisingly thoughtful pieces of
horror.  More often, however, the zombie
premise serves as a cheap device that enables a select group of alpha males to act
out their survivalist fantasies.  A
potentially radical premise for exploring what we’re made out of, and what
bodies mean, generates instead an endless mashup of Soldier of Fortune with The
Book of Revelations
.

And this is why we need a new take on the old apocalypse.  Anyone who’s paying attention knows that the human species is well nigh fucked, and since our politicians are largely in denial
of this, we depend on artists like filmmakers to tell us stories about the
world we’re soon to be living in. 
Science fiction helps us think about the future, and hence it is always
political. You can either tell a story about how people work together to make a
bad situation better, or you can tell about how a few tough guys kick ass.  As the zombie genre seems to have devolved
into the latter, it’s time for a new way of talking about the end.  Enter the ape virus.

Rise of the Planet of
the Apes
ended with the spread of a virus that kills humans while making
apes smarter.  Remarkably, this felt less
like an apocalypse than a fresh start. 
Humans in that film, with the possible exception of James Franco, are portrayed as sadistic, slippery, and selfish, while apes are
compassionate, candid, and cooperative.  Humans
manipulate nature for their own ends, while apes live in harmony with it.  I can’t think of any other film where you feel like cheering when another species takes over the world.  By comparison with the famous conclusion of the
original Planet of the Apes, with
Charlton Heston venting his anger at the remains of the Statue of Liberty, the
ending of Rise is not so much “Damn
you!” as “Damn, you!” as the audience cheers on our successors to the top of
the food chain.

Dawn of the Planet of
the Apes
does its predecessor one better by asking us actually to think
through the moral and philosophical implications of a post-human world.  Rise
offers an escape valve for human excesses that evades broader questions of
culpability, while Dawn suggests that
our limitations as a species are not so easily evaded.  The central moral revelation of Dawn comes when Caesar realizes that his
former belief that apes were better than humans was false, and that the
similarities between the species are as important as the differences.  This revelation is actually a much deeper one
than the hackneyed “Can’t we all just get along” premise, since Dawn is honest enough to recognize that
mutual understanding will inevitably exist alongside mutual loathing.

So the conflict of Dawn
is less between apes and humans than between compassion and
intolerance.  While apes tend to exhibit
more compassion than humans, they hold no more of a monopoly on it than humans do on intolerance.  The good guys
of the picture are those who recognize kinship across the species barrier, the
bad guys those who want to exterminate the "other."  On the human side, the genocidal position is
embodied by Dreyfus (Gary Oldman), who rebuts pleas for mercy toward the apes
by saying “they’re only animals,” and who fights not so much for the survival
as for the supremacy of the human race. 
More complex is the character of Koba (Toby Kobbell), a bonobo tortured
for most of his life in a laboratory, and consequently a passionate hater of Homo sapiens.  While it might be argued that hatred is
effectually implanted into this otherwise peaceful creature by inhumane
science, it is also likely that as our nearest evolutionary relations, great apes will share
many of our worst, as well as our best, characteristics. 

Like the science of primatology, the rebooted Planet of the Apes franchise looks at
apes as a means to think through the nature of what it is to be human.  Apes tell us where we came from, and thus
they might provide us with some clues as to where we are going.  Judging by the conflicts that emerge in Dawn, the news isn’t good. However, unlike
most zombie films, this apocalypse does provide some meaningful solutions in response to
the humanity’s destructive tendencies. 
The most important of these is a message that film is uniquely suited to
delivering: look into the eyes of the other.

An inordinate amount of screen time is given over to
close-ups of Caesar, played with astonishing veracity by Andy Serkis.  What makes this performance so compelling is
that we are never allowed to forget that this is an ape, even as we see
aspects of ourselves in his troubled gaze. 
Philosopher and Holocaust survivor Emmanuel Levinas famously argued that
morality begins when we gaze into the face of the other.  For Levinas this meant recognizing the
radical difference of another being as well as the sense of kinship we are
capable of feeling for that being. 
Unfortunately, Levinas’ philosophy fell short of embracing other
creatures who might also be said to have faces, dismissing them with the same
disdain as Gary Oldman’s human-centric Dreyfus displays when he says, “They’re only
animals.”

The virtue of Dawn of
the Planet of the Apes
is that it gives us an apocalyptic narrative in
which we are asked to confront the other in ourselves, and ourselves in the
other, to look across the species barrier and see something more than just an
animal.  This is essentially what is
lacking in the old zombie apocalypse: when we look in the eyes of a zombie, we
see only decay, or a mockery of our meaty selves.  Gazing into Caesar’s eyes, we see difference
as well as well as kinship, and we realize that our relationship with other
creatures on our planet is a complicated one, and that we might better use our remaining
time in considering the other rather than indulging in fantasies of mutually
assured self-destruction.

And that’s why I say, long live the Ape, the Zombie is dead!

Jed Mayer is an Associate Professor of English at the State University of New York, New Paltz.

The Value of Incoherency: Taking Michael Bay’s Transformers Films Seriously

The Value of Incoherency: Taking Michael Bay’s Transformers Films Seriously

nullMichael Bay’s Transformers
movies are incoherent. That is not a controversial claim; I doubt many would
argue otherwise. Yet two questions remain: How do they achieve their
incoherency? And is that incoherency of any value? In this article, I will try
to answer both questions.

Before I
begin, though, I should address one objection. No doubt some readers will think
this analysis unnecessary, even ill-founded. I can already hear the following
comments being typed below: “Bay’s Transformers
movies are stupid and not really even films”; “You’re just over-thinking things”;
“You’re putting more thought into his movies than he himself does.” These
potential objections—which are commonly applied to “dumb summer blockbusters”—are
at heart arguments meant to forestall critical consideration, and imply that
popular filmmaking is devoid of craft. This article is a refutation of those assumptions.

I. Why Are Michael Bay’s
Transformers Films Incoherent?

Perhaps the most common complaint about Michael Bay’s Transformers films is that they are
rapidly cut, a complaint commonly applied to other contemporary Hollywood
movies, as well. It’s certainly true that today’s movies are more rapidly cut
than the films made a generation ago—see Barry Salt’s Film Style and Technology for more on this topic, as well as this graph:

See also this video essay, where Matthias Stork documents the rise of what he calls "chaos cinema."

But since everyone is cutting more rapidly these days, can
rapid cutting explaing Bay’s Beyhem? After all, the films of Edgar
Wright
are, if anything, more rapidly cut than Bay’s, but are nowhere near as
disorienting as the Transformers quadrilogy.

Another problem
with looking solely at editing speed is that it doesn’t distinguish between
different types of cuts—the different
uses to which cutting can be applied. For instance, it doesn’t distinguish
between cuts that occur within scenes
(intra-scene cuts) and cuts between
scenes. Nor does it distinguish between crosscutting (when the film cuts
between two simultaneous scenes), elision (when a cut is used to omit an action
or the passage of time), jump cuts (when a shot cuts to a similar version of
itself), cuts between different angles or perspectives, cuts to close-ups or
long shots, or cuts to insert shots.

In order to
understand why Michael Bay’s Transformers
films give people headaches, we need to look more closely at what’s actually
happening in the shots themselves, as well as how he’s cutting between them.

Take, for
instance, the first six minutes or so of the second film, Revenge of the Fallen (2009). I analyzed the first 380 seconds, in
which a military strike team and some Autobots assault a Decepticon. We get 133
shots, yielding an Average Shot Length (ASL) of just under three seconds (2.9).
This is very rapid cutting. And in reality, the cutting is even faster, since one
shot is twenty-nine seconds long. (Taking that out yields a revised ASL of 2.7.)

What the
ASL doesn’t tell us, however, is that this opening sequence also features no
fewer than twenty-six scenes. In
other words, the scenes last, on average, just under fifteen seconds each.

We begin in
the Stone Age, in 17,000 B.C., as some early human hunters come across alien robots.
(Already this summary sounds like self-parody, but we really do begin there: a
title tells us so.) After eighty-five seconds of watching Transformers assault cavemen
, we cut (via the main title) to Shanghai, China, “22:14 HRS – TODAY,” where
some kind of industrial accident seems to be underway. We mostly see people
being evacuated by the police. That lasts nineteen seconds. We then cut to an
interior—“PENTAGON – NEST COMMAND”—where for twenty seconds we watch military
personnel watching the situation in Shanghai (on screens, just like us). We
then cut to thirteen seconds of an ice-cream truck ambling about somewhere in
China (it passes under a bright neon sign in Chinese) and making threatening announcements.
And so on.

Yes, these
scenes are rapidly cut (the ASL of the first 143 seconds is 3.8). But consider
what else is happening besides mere cutting. In these opening minutes, we’ve been
treated to scenes set on three different continents, occurring across two
millennia. In the present day alone, there have so far been four separate
locations (the factory, a nearby city, the NEST base, and wherever the
ice-cream truck is—it’s presumably near the factory, but it doesn’t look the
same). There have also been dozens of actors. And in the next few minutes,
rather than focusing on any of those locations or actors, the film will
introduce yet more characters—the NEST strike team, Sideswipe, other
Transformers, Decepticons—and stage action across yet more locations. (As it
turns out, the toxic spill is a cover so a secret US military strike team can
attack a hiding Decepticon. How the U.S. military has gotten permission to carry
out raids on Chinese soil is left unexplained.)

This style
is consistent across Michael Bay’s work. Bay is rarely content to allow one
storyline to play out with interruptions. Instead, his preferred method is to keep
scenes short, and to cut between simultaneous actions, which are usually taking
place in wildly different locales. His most recent Transformers film, Age of
Extinction
, recalls Revenge of the
Fallen
in that it presents, in short succession, an opening prehistoric
sequence (this time featuring dinosaurs), then contemporary action set in the
Arctic, Texas, a derelict cruise ship, and a secret CIA headquarters. We are thus
rapidly introduced to numerous characters (whose precise relationships with each
other are sketchy at best). Their scenes rarely play out to completion.
Instead, Bay starts the scenes only to interrupt them, cutting elsewhere, then
cutting elsewhere. The helpful titles that appear onscreen, informing us about new
locations (“THE ARCTIC”), are so cursory they might as well not exist. (One
doesn’t need a title to distinguish “THE ARCTIC” from “TEXAS”—but these titles
do announce that a new scene is starting, a fact that might otherwise be
unclear.)

Compounding
this interruptive storytelling further is Bay’s tendency to include multiple scenarios
in the same scene. In Age of Extinction,
we get an early scene where Mark Wahlberg’s conflict with his teenage daughter
is repeatedly interrupted by his assistant’s jokey attempts to get a robot
butler to deliver him a beer. A more sincere moment is thus juxtaposed with
more absurd humor. Similarly, the fight scene at the opening of Revenge of the Fallen is occasionally interrupted
by the comical antics of the two Autobots comprising the ice-cream truck, Mudflap
and Skids.

It would be
easy to describe Bay here as a frantic, hyperkinetic man-child with ADHD, and leave
it at that. But if we take these films seriously, and consider Bay’s direction
intentional—or “up to something”—then we have our first insight into his
aesthetic. He prizes juxtaposition, and his goal is to disorient the audience,
unable to tell where the action will jump to next, or whether it will be
dramatic or comical. The narrative, then, remains lurching, unpredictable. All
we can say with confidence is that whatever comes next, it will most likely be dramatically
different than what we’ve already seen. Bay’s cinema is one of constant
difference.

 

"Transformers 2"Even when we do settle on an action, it isn’t always a given
that we’ll understand it. As with narrative, Bay uses compositions
inconsistently. At times, his Transformers
films feature striking and indelible imagery. Age of Extinction is filled with shots that linger in the mind long
after the film has concluded: Mark Wahlberg and his daughter backlit by the
setting sun, the silhouette of an abandoned gas station, Wahlberg standing
beside a rusted train, vertiginous shots of a cramped apartment complex in Hong
Kong (actually Detroit—an impressive bit of production design). And there are
many others. Bay’s films are sometimes beautifully, even poetically shot.

But the
operative term is “sometimes.” Elsewhere, Bay seems entirely unconcerned with
clarity of image, and it can be difficult to discern what is happening
onscreen. For every crisp slow-motion shot of a helicopter whirling below us,
or a motorcycle leaning precariously to take a corner, or a bevy of sinister-looking
government agents exiting sinister-looking cars, there are just as many shots
in which the viewer doesn’t know where to look, or what they are even seeing.
This tends especially to be the case when the Transformers are transforming,
and fighting one another in their robot forms. (Critics have likened them to junkyards
either having sex or exploding.)
The Transformers robots, good and bad, tend to be uniform in color, made up of countless
moving parts, and not always that distinct from the backgrounds of their shots.
Compounding this further is the continuously moving camera, which constantly
alters the composition. See, for instance, the lengthy shot in Revenge of the Fallen where Ironhide initially
transforms. It’s  twenty-nine seconds
long, but the lack of cutting does not make the action any more coherent.

As always,
though, Bay proves inconsistent. In Age
of Extinction
, there is a long slow-motion shot wherein Bumblebee
transforms into his robot form while flying over a bridge. His three human
passengers fly out and tumble through the air, only to be caught by Optimus
Prime, who then crashes through a tractor trailer. All of the action in the
shot is completely discernible. The viewer is also given plenty of time to
study the image. Elsewhere, one can barely get a sense of the action, which
registers simply as—action. Throughout, the viewer can never predict when such
clarity will appear. Nor can they predict how Bay will shoot a scene: he
alternates freely between deep and shallow focus, and constantly varies his uses
of lighting, lenses, angles, and more—all without any apparent rhyme or reason.

Another
difficulty posed by Bay’s films is that one often gets the feeling that a scene
or shot is missing. Part of this is due to his tendency to delay exposition
(which is itself unusual in Hollywood filmmaking). As we’ve already seen in Revenge of the Fallen, we only gradually
learn what’s happening in terms of the overall action. We receive information
elliptically, and in fragments, and we often receive misinformation. Only gradually can we piece together the whole
picture, and then we might have to revise as we go: “OK, so there’s been a
toxic spill of some kind in Shanghai. Oh, no, that’s just a cover story—the
U.S. military is up to something. Oh, it’s actually a secret strike force. Oh,
and some Transformers are there—Ironhide, for instance. Oh, and Sideswipe is
also there. Have we met them yet? I can’t remember. Oh, there’s Optimus Prime!
As well as some other Autobots I don’t think have been properly introduced. I’m
not sure who the Decepticons are, though. Wait—didn’t this movie open in the
Stone Age?”

Similarly,
in Age of Extinction, there is a
scene involving a Transformer that disguises itself as an Oreos vending machine—at
least, I think that’s the case. I can’t claim to have noticed it when it was a
vending machine. But after it transformed, Oreo ads were still clearly visible
on its body. Mind you, I was watching the film pretty carefully, but I cannot
tell you who this Transformer is, why it transformed, or what subsequently happened
to it. I remember only that the film cut to it at some point, and then the
creature disappeared.

Another
strategy that makes actions difficult to follow is Bay’s tendency to portray complex
actions as montage sequences, which make heavy use of elision. This is hardly
uncommon in Hollywood cinema, but in the Transformers
films, one can rarely predict which sequences will receive this treatment.
Thus, Mark Wahlberg’s character’s effort to infiltrate Stanley Tucci’s research
facility is something of a blur. First, Cade Yeager (Wahlberg) uses a stolen
drone to scan a man’s ID badge. Then he has Bumblebee somehow create a replica.
All of this happens very quickly, in a flurry of shots presented with little
explanation. Then, Cade and his daughter’s boyfriend, Shane, drive Bumblebee to
the lab. (They bicker on the way, once again juxtaposing broad comedy with tense
action.) Spatially, it isn’t clear where they are, or why they are trying to
break in. Before, Tucci’s facility seemed to be in downtown Chicago; now it
seems to be in a more rural location. The discrepancy is never resolved.

Cade and
Shane manage to get inside the base. Some slapstick ensues as Bumblebee takes
offense at a sinister replica modeled on him. Then Cade and Shane get separated
somehow, Cade gets captured, and the other Autobots break in to rescue him. And
Kelsey Grammer’s evil CIA operative is there, for some reason. All of this transpires
with the logic of a dream, not unlike the scene in Inception where Dom Cobb explains to Ariadne that although one
might remember being somewhere while dreaming, one never remembers how they got
from point A to point B.

Even when the
viewer can discern the underlying plot logic—the character’s motivations, their
objectives, and their plans to achieve those objectives—it doesn’t always make sense.
Here Bay differs from most Hollywood cinema, which is typically founded on
carefully and repeatedly communicating such information to the viewer. (In Inception, for instance, it’s perfectly
clear that Dom Cobb is performing one last heist in order to be able to see his
children.) To this end, Hollywood films traditionally provide each character
with a clear role: they either aid the protagonist, or oppose them. For his
part, Bay often includes characters whose function is entirely unclear. While I
wasn’t unhappy to see Sophia Myles and Li Bingbing in Age of Extinction (they even get a scene that, while fleeting,
allows the film to pass the Bechdel Test), their presence is extraneous at best.
Their scenes could be cut, and the end result would hardly be any different.
But the same is true of many of the characters, including most of the
Transformers. Even Shane, once he rescues Cade and Tessa, does little more than
act as a thorn in Wahlberg’s side.

Although
what Wahlberg’s Cade is trying to accomplish is itself unclear. Also unclear is
whether he’s making progress toward his desired outcome. As viewers, we might
broadly understand that Cade wanted to infiltrate Stanley Tucci’s character’s company—but
why? He obtained information, but we could have been given that information by
Tucci and his assistants, who had already provided us with lots of information
regarding their enterprise. Finally, the Autobots come crashing through the
facility’s front wall, rendering Cade’s infiltration moot. All that really
happened was that we changed locations.

 

nullOverall, the Transformers
films give us the sense they’re being made up as they go along. (I’d say they
were like The Lego Movie in that
regard, but the plot of The Lego Movie
is actually more straightforward and coherent.) I frequently suspected that the
screenwriter of Age of Extinction, Ehren
Kruger, while writing the earlier scenes, had no idea what would later happen
in the film. When the later scenes arrive, it feels as though the screenwriter had
forgotten what occurred earlier on. The scripts come across as first drafts, hastily
scrawled out and never revised. What’s
lacking is a sense of the whole
. Time and again, priority is given to whatever
is happening at the current moment. While the scenes may be bound loosely by a narrative,
the films are collections of scenes, unpredictable and arbitrary. And I doubt
Bay wants it any other way. Kruger has claimed that “When
you’re talking about aliens, robotic machines which disguise themselves as
vehicles and animals, you start to make your peace with the idea that logical
sense doesn’t have to be the be-all, end-all. It needs to be amazing fun for
the audience. They need to be swept up, and be promised that they’re going to
see things that make it worth spending money on a ticket.” The film is pure spectacle,
constantly striving to outdo itself. That is to say, because making a movie
takes time, the Michael Bay on day 90 of the shoot is trying to outdo the
Michael Bay of day 20. Given this approach, it’s hardly surprising that Bay’s films
turn out to be constantly evolving animals.

It’s also
why character intentions tend not toward the subtle and complex, but toward the
broad and vague: so-and-so wants to stop something, or kill someone, or make
money. The characters also sometimes suddenly shift motivation without warning:
the Optimus Prime of Age of Extinction,
who earlier wanted to defend humans, now wants to kill them and flee planet
Earth. More than anything, the characters often give the impression that they
are children, acting entirely impulsively. They feel very strongly whatever
they are feeling at the moment. Even the Autobots tend to squabble with one
another.

On the rare
occasions that we do see long-term planning, it tends not to make sense. For
instance, Stanley Tucci’s scientist is a Steve Jobs parody. (The IMDb tells me
his name is Joshua Joyce, but I’ve blanked on whether the film ever conveys
that fact. Surely it must have? But I don’t remember it. It’s possible I was
too captivated by Tucci’s performance: he was a total delight to watch the
entire film, and I thoroughly enjoyed all the Jobs- and Apple-like imagery,
even if I didn’t understand what Bay was trying to communicate with it.)
Anyway, Joyce wants to design his own Transformers for the military (which he
and Grammer will be able to control). He attempts to replicate Optimus Prime
(for some reason), but his robot keeps shifting to look like Megatron. Joyce complains
loudly to his employees about this, wondering why it keeps happening. Later in
the film, it’s revealed that Joyce stole the technology at least partly from
Megatron’s head; after that, it’s revealed that the resulting robot, Galvatron,
is indeed Megatron in disguise. Well, Megatron hardly need be a “Decepticon” in
order to reactivate himself, given what a dunce Joyce is. The characters, to put
it simply, are buffoons.

But they are deliberately made buffoons.
I never get the impression that Michael Bay thinks his characters clever,
either. They are clowns, just clowning around. Even they seem to feel the need
to remind themselves of what it is they are doing—hence their tendency to
announce their intentions or goals very clearly. Their declamations, like
everything else, tend not to matter. At one point late in Age of Extinction, Optimus Prime commands some of the humans to
take a bomb over a bridge and out of the city (Hong Kong). Much action ensues,
but the characters never actually cross a bridge, or leave the city. Nor do
they seem to be trying to even do that—they’re just driving and running about. Elsewhere,
the villainous Lockdown, having learned that Optimus Prime has escaped his
capture, orders his robotic servants to return his spaceship to Earth. That
much they do. Lockdown then activates some kind of humongous magnet, which he hovers
over Hong Kong, sucking up all manner of metal objects, then dropping them. Why
does he do this? In Man of Steel,
when General Zod does something similar, we may be vague on the specifics, but
we understand that he’s trying to turn Earth into a New Krypton. Here, however,
Lockdown’s scheme is unclear. The viewer could be forgiven for thinking that Lockdown
is searching for the seed bomb, especially since a blue light on the bomb is
flashing, and Joshua Joyce has declared (somehow) that a homing mechanism has
been activated. Lockdown soon catches our heroes, and starts drawing the bomb
toward him. But Lockdown wasn’t concerned with the bomb—he was instead hunting
Optimus Prime. But the Autobot leader, all this time, is well outside the city,
subduing the Dinobots.

Well, the
characters are buffoons, not unlike the villains on children’s cartoon shows. People
can complain that Bay has not respected the original Transformers source material, but watching his films, I am often
reminded of screeching, didactic characters like Megatron and Starscream. (I’m
also reminded of Cobra Commander, Destro, and Serpentor. I loved these shows as
a child because I loved the way their villains bickered and sneered.)

At times, the
characters’ declamations stop being logical, and become farcical. For instance,
Hound tells his human friends (this is a paraphrase), “I’m going to cover you.
And if I stop covering you, that’s because I’m dead. But don’t worry, because
that won’t happen.” The dialogue is absurd in its unnaturalness, and in its commitment
to articulating exactly what Hound intends to do at the present moment. (Oddly,
Hound later gives up, having run out of ammo, and needs to be urged by Cade to
continue fighting. I guess he didn’t consider that contingency!)

Of course,
the Transformers’ voices are recorded by celebrities in sound booths somewhere—Hound
was voiced by John Goodman—and it’s all looped in later on, in editing. In this
regard, the Transformers films are no
different than any other CGI-laden blockbuster. But little effort seems to have
been taken to integrate the looped dialogue with the action. Instead, it frequently
sounds disconnected, even arbitrary. As Hound whirls around, firing his guns, John
Goodman declares, “I’m a fat ballerina who takes names and slits throats!” Elsewhere
he intones, “I’m a wicked warrior robot!” Why does he say either? Who knows?
The lines—many of the lines—are entirely arbitrary;
Hound could say anything, or nothing. Inconsistency and abstraction rule the
day.

Lest this
sound like I’m knocking Michael Bay’s sensibilities, I actually find myself in
awe of them. I’ve read enough about Bay to know he prizes improvisation and
impulsiveness and energy and action. Empire
Magazine
’s Age of Extinction set
visit report, for instance, stressed repeatedly that his working method is to
rip up whatever he’s planned and invent something new on any given day. The end
results certainly seem evidence of that.

All of the
elements that I’ve described contribute to the sense that these films exist only
in the present moment. Each scene lives and dies independently of every other
scene. (It should go without saying that there is little continuity between the
films themselves.) At times, it seems as though the characters themselves cannot remember anything that has
happened to them previously, as though they are living without memory. They
(and the viewer) are caught in an eternal present, in which they can neither remember
nor anticipate anything.

Any one of
these elements, taken on its own, would be disorienting. Taken collectively,
they represent nothing less than a furious attempt on Bay’s part to disorient
the audience, and to lay waste to the confines of reason, logic, coherency, and
continuity. He assails it on several fronts at once. Despite all the elements I
have described, I haven’t come close to exhausting Bay’s varied strategies. Age of Extinction, for instance,
includes a flashback at one point (narrated by a character who appears
precisely for that purpose, then disappears). Why? Why not? At other points,
actions are depicted first going one way, then another way, then another way
(e.g., left, right, left). The whiplash effects are not accidental: they are edited
together in flurries presumably designed to discombobulate viewers. I should
emphasize that this is not a failure to abide by the principles of standard
continuity editing: this is a direct refutation
of those principles.

“What’s
going on?” Cade Yeager shouts at one point, giving voice to what the audience
is undoubtedly thinking. We must conclude that the only person who really knows
is Michael Bay, who is essentially amusing himself. His aesthetic could be
described as “chaos reigns.” The most surprising moments in the film aren’t the
parts where things fail to make sense, but when the movie suddenly settles down,
and becomes like any other film—for instance, the odd scene where a White House
delegate visits Kelsey Grammer and his boss. For once, a whole, uninterrupted
scene plays out in steady, stable, clear shots. Bay even mostly keeps to one
side of the 180-degree line. Perhaps he threw the scene in for the sake of
contrast?

 

null
II. Is There Any
Value to Bay’s Incoherency?

It is often said that Bay’s films are an assault on the
viewer, and I agree. But they are also assaults on classical unity and formal
coherence. Bay proves entirely consistent in his inconsistencies, which can
hardly be accidental. It is to this end that he includes extraneous characters,
actions, settings, and scenes. It is to this end that he jumps rapidly across
time and space, and elides actions and explanations. It is to this end that he varies
his means of shooting shots and scenes. His desired goal is to produce
mishmash. His films are, in a word, anarchistic.

In this
regard, Bay seems unlike most Hollywood directors. But he reminds me of other
artists. Indeed, he reminds me of a pertinent debate in art, one that has
existed for nearly one hundred years, if not longer. That debate is: what role
should form play in art-making? Is it an aid? Or a hindrance?

Over the
past hundred years, many artists have come to distrust not only form, but the usefulness
of thinking and analysis in making art. Indeed, many have come to distrust
consciousness itself. According to this argument, art should be produced wildly,
impulsively, spontaneously, embracing immediacy and impact, and rejecting the
censoring effects of conscious deliberation. Art should be done, not thought about, and certainly not planned out. This
anti-rational impulse has become fundamental to much of what we call
avant-garde art, having been explored by traditions as varied as Dada, Futurism,
Surrealism, Viennese Aktionism, chance operations, happenings, conceptual art,
performance art, and more. Michael Bay is akin to those artists who believe the
function of art to overwhelm the audience, battering away at inhibition and the
tendency toward conscious rationality. Batter away, and then batter some more,
until the audience, exhausted, is left with nothing but his or her unguarded
emotional response. (This is why the films must be so interminably long.)

Here many
readers are no doubt scoffing and rolling their eyes at my daring to mention
Bay’s name amidst such august company, but I will stand by my argument: Bay’s
films make more sense when you consider his aims in this light, and his
strategies as attempts to struggle out of the grip of rational coherence. Mind
you, I’m hardly claiming that Bay is the equal
of, say, André Breton, John Cage, or Sol LeWitt; such a claim would, at any
rate, be impossible to prove or deny. Instead, I am arguing that, like many 20th
Century avant-gardists, Bay is antagonistic toward classical tradition, formal
unity, and rational sense-making, all of which he envisions as fetters on his creative
abilities. To restate this position very bluntly: thinking too much about art
harms the art. And like those artists, Bay prefers the ad-hoc, the incidental, the
capricious, the impulsive—the arbitrary. His artistic temperament is Protean,
and changes from moment to moment. If he remade any one of his films tomorrow,
it would turn out totally differently, depending on how he felt that day.

Because of
this, while it is possible to analyze Bay’s films objectively—we can examine
them, and state what he has done (as I’ve tried to do so here)—any attempt to objectively
evaluate them is, quite frankly, a waste of time. In the end, the films are
arbitrary, and any decision made is as good as any other. There is no whole
that the parts are looking to for guidance. Instead, they are fleeing from the whole.
Each part, each moment is an expression of how Michael Bay felt at a given point
in time. As such, it’s impossible to say how the films could be “improved.”
(Those who wish they were more coherent are entirely missing the point.) In the
end, all that matters is that they have a disconcerting effect on their audiences.
Was the viewer appalled? Excited? Battered beyond good sense and reasonable
manners? That is all that matters to Michael Bay. His opponents’ complaints—“I didn’t
understand it,” “I was exhausted.” “How the hell does this guy keep getting to
make movies?”—are, rather than valid criticisms, evidence of his success.

The question now becomes: What is the value of such an art? Which
is also to ask: What is art’s relationship with formal unity, rational thought,
and conventional notions of good or bad? As already stated, this question is at
least a century old. It will have to suffice for me to claim that, for good or
for ill, Michael Bay has aligned himself with the camp that argues against
form, against reason, against conscious control.

In this
regard, however, we should note that Michael Bay is a wholly remarkable
filmmaker, one who has succeeded in doing something that few other artists have
achieved: he has made blockbusters out of challenging films that arguably bear
more resemblance (and more kinship) to avant-garde art than they do to
traditional Hollywood fare. As the cliché goes, Hollywood movies are made by
committee, and are bland and predictable and safe, wholly familiar. They want
nothing more to be liked, and will never risk offending their audiences. But somehow,
and despite the modern studio system, Bay’s films are loud, obnoxious, violent,
crude, unpredictable, unbearable. They are experimental and impulsive. Whether
they are great works of cinema is not for me to say. But they are without doubt
the works of a true auteur.

Do people
like his movies? That is, do people like Michael Bay’s incoherencies? Certainly
they like them well enough that each film earns hundreds of millions, even billions,
at the box office—which suggests a final point.

It’s common
to hear educated filmgoers and critics complain about Bay’s Transformers films. Here is one
example
, and here
is another
. But I believe that those very viewers who complain the loudest are
enjoying Bay’s films the most. Indeed, I’m reminded of nothing so much as the
way certain filmgoers often revel in “bad” movies, works of z-grade cinema that
are, as the saying goes, “so bad they’re good.” The joy in watching those films
often amounts to seeing the normal, predictable, stale conventions of
filmmaking get turned on their heads. Why did Tommy Wiseau make The Room the way he did? Who can really say?
But obviously the man didn’t know how to make a film “the right way.” So does
that make The Room a great movie?
Hardly—but it is an immensely enjoyable film to watch, and to laugh about with
friends. Anyone who has seen The Room
knows that the pleasure lies wholly in sharing it with friends, all the while
commenting on how bizarre Wiseau’s filmmaking choices are.

Bay doesn’t
inspire laughter in quite the same way as Wiseau, but he does inspire incredulity. Like a lot of z-grade
filmmakers, Bay is making the movie up as he goes along. One can hardly believe
what results: “Is that a robot with giant testicles?”
So if you won’t buy my claim that Michael Bay is a kindred soul to the
avant-garde, perhaps you’ll find more tolerable my claim that Michael Bay is, effectively,
the highest profile z-grade filmmaker currently working. Indeed, he’s raised
z-grade cinema to the level of the commercial blockbuster.

Bay
presumably knows “the right way” to make a film, and his movies are hardly
incompetent. (Age of Extinction features
many marvelous moments, shots, and scenes.) Instead of making incoherent messes
because he knows no other way to make a film, Bay makes incoherent messes
because he can, and because he wants
to
. His incoherence, his unpredictability, is the very value of his films.
And I think that’s precisely what audiences are lining up to see, whether they
admit it or not.

A.D Jameson is the author
of three books:
  Amazing Adult Fantasy (Mutable Sound, 2011), Giant Slugs (Lawrence and Gibson, 2011), and 99 Things to Do When You Have the Time (Compendium Inc., 2013). Other
writing of his has appeared
at
Big
Other
and HTMLGIANT, as well as in dozens of literary journals. Since August 2011 he’s been a PhD student at the University of Illinois at
Chicago. He is currently writing a book on geek cinema. Follow him on Twitter at
@adjameson.

“Training, practice, letting go”: An interview with Paul Eenhorn of LAND HO!

“Training, practice, letting go”: An interview with Paul Eenhorn of LAND HO!

null

Australian-born,
Seattle-based actor Paul Eenhoorn has appeared in low-budget indie
films for years, but he came to national attention last year for his
performance in Chad Hartigan’s This Is Martin Bonner. As the
title character. Eenhoorn played a non-believer who works for a
faith-based charity that helps prisoners adjust to freedom upon release
from jail. The film has a low-key vibe reminiscent of ‘70s greats like
Monte Hellman and Jerry Schatzberg, more than contemporary indie films,
and Eenhoorn’s performance makes an impact without any showiness. He
makes an equally strong impression in Martha Stephens and Aaron Katz’s Land Ho!, a road movie about two sixtysomething friends who take a vacation in Iceland. Much lighter in tone than This Is Martin Bonner,
it contrasts the acting styles of Eenhoorn and Earl Lynn Nelson, a
real-life doctor who’s essentially playing his extroverted self.
Eenhoorn has had an unusual career trajectory, coming to prominence
only in his 60s after starting out as a musician in Perth, Australia. He discussed that path with me frankly. 
Steven Erickson: How did you meet Chad Hartigan and get cast in This Is Martin Bonner
Paul Eenhoorn:
I saw an ad on Actor’s Access. It’s a small casting site that runs
shoots going on in L.A. Vancouver and New York. I read a one-line
breakdown and flew down to L.A. to audition for him. I thought “This
sounds perfect.” It was my age group. I read for Chad, and then I went
down a second time and read with Richmond Arquette. It was serendipity,
being prepared. It was a nice confluence of events. It’s been a good two
years. 
SE: That was sort of your breakthrough in the U.S., I guess. 
PE:
At my age! Usually, breakout actors are 18. Actually, one of the
comments from Sundance was, “This guy is a very good actor and he’s in
his 60s.”
SE: How do you feel about that? 
PE:
I had all the talent when I was in my 20s. I didn’t have that many
opportunities, but I probably wasn’t the person I am now. I probably
would’ve ended up dying of a cocaine overdose or choking myself to death
in a hotel room. Everything comes in the right order in life, I think.
If you keep repeating the mistakes you’ve made…what’s the definition
of insanity? Doing the same things over and over again and expecting a
different result. I’ve always felt I had the talent. I’ve done a lot in
my life. I’ve written, been in bands, done live TV for a network in
Perth. I’m well-trained when it comes to being on a set, which gives you
freedom. 
SE: Did you start performing as a rock musician? 
PE
I did some stage when I was a kid, around 16 or so. I was living in
Melbourne and had a band. I was quite young. We weren’t very good. Then I
found a band in Perth. We played around for three years. We’re in the
“History of Rock’N’Roll,” a book about Perth music. It’s a thick
publication because Perth was a lot like Seattle. It kept producing
great musicians, but I missed the boat on that. It was fun. I still miss
music and singing. One day, I’m going to sing with a big band. My band
played covers and some originals. 
SE: Whose decision was it to use their music in This Is Martin Bonner
PE:
Chad. I had just got an MP3 off my old bassist. We just reconnected
after 30 years. He had an acetate, not even vinyl, track of a song we
recorded. Chad said, “Send it to me!” Sure enough, he put it in. It’s the
one scene I can’t watch. I don’t know why. Maybe because it’s 40 years
since it was recorded, and it fucks with my brain. 
SE: Do you still like the music you made then? 
PE:
Hell yeah! I know all the words still. I’ve been writing music since I
was a teenager. I play keyboards. I’m not much of a player, but I can
write. That will come along. I’d like to do a musical. 
SE: To write one? 
PE:
I’ve got 200 songs that I’ve written, although not all recorded, going
back to the ‘70s. I’ve kept them all. A lot of stuff. 
SE: Do you think living in Seattle gives you an advantage over living in New York or L.A.? 
PE:
New York is too big. L.A. is just not me. I need water around me.
Washington State is soft and green. L.A. is hard and brown. You know
what I mean? 
SE: I’ve actually never been there. 
PE:
When you fly out of L.A., it’s desert. When you fly into Seattle, it’s
water and forest. It’s a totally different environment. L.A., to me,
feels a lot like Reno. Whenever I talk to people in L.A., they’re all
looking for a dream and have given up on it because life takes you in
other directions. It’s not a good game trying to fit into this society,
especially if you’re a fruitcake. You’ve got to find your own space. If
you’re lucky, you can. 
SE: At what point did you emigrate to the U.S.? 
PE:
15 years ago. I met my wife in Sydney, before she was my wife. She was
flying for United. We had a relationship for about three years. Then I
came here and got my green card. That wasn’t as hard as people make out.
I had to get married within a certain time. 
SE: How did your short Room 13 come about? 
PE: I was shooting a pilot for The Divine Marigolds,
which was shot in Seattle. It never aired, like most pilots. I thought
“What if a soldier got caught up in a sting with an undercover cop? He
thinks he’s seeing a hooker, but they’re actually arresting johns
soliciting prostitution.” There’s 22 minutes. There’s actually another
few minutes I would like back in the film. I had some input from Will
Chase, who’s a line producer in Seattle. It’s not easy. I learned
everything from filmmaking, as a director/writer/part-producer. I can be
proud of it as a first film. I learned what not to do. 
SE: What was that? 
PE:
Don’t let your producer on the set. Apart from that, don’t have a
gambling habit while you’re trying to raise money. Those sorts of
things. 
SE: Was the gambling habit yours or your producer’s? 
PE:
It was mine. I was really hooked. It was like a drug. That was about
four years ago. I went and saw a counselor and sorted that mess out.
I’ve been to some dark places. 
SE: Both Martin Bonner and Land Ho! are buddy movies of a sort. Are you attracted to that kind of narrative? 
PE: Yes, in different ways. Love, Actually, Notting Hill, Field of Dreams, The Best Exotic Marigold Hotel. Marigold Hotel is
probably the closest. It’s about real people. They don’t blow things up
or have car chases. They actually sit  down and talk. The narrative is
there, and if it’s good enough, people don’t need all the extraneous
crap that the tentpoles include. I actually watched Wolverine the other night and I did enjoy it. But I don’t seek out action films. I seek out non-action  films. 
SE: I thought it was interesting that in Land Ho!, the characters have fairly mainstream taste in film. They would probably never go see a film like Land Ho!
PE: They might. I would see Philomena before I’d see the sixth version of Transformers, if that was my chance. Let’s see who wants to see Land Ho! I’ll be on-line checking. 
SE: You made the unusual step of prospecting for investors for new films starring yourself on Facebook. How did that work out? 
PE:
I got what I wanted in a week. I have not found a script. I was
disappointed in one script I received. I’ve got one person who’s writing
a script now. So I haven’t tapped that yet. When it’s time, I’ll set up
LLCs. It was not difficult at all. With Indieogogo, it took me a month
and a half to raise eight grand. Having a little bit of success helps
you raise money, but at the same time, I want something that’s got bona
fides and possible commercial success. I’m not an artist. You make
Kentucky Fried Chicken. You don’t go out and make something you don’t
want to, but you have to have a handle on the fact that you’re doing
this with other people’s money. 
SE: Well, This Is Martin Bonner was relatively marginal. I’ve seen Chad Hartigan’s tweet where he said he only made $1,500 from filmmaking. 
PE: Bonner got
distribution, so the executive producer got his money. It was a
critical success. The Cassavetes award at the Indie Spirits came with
some cash. I think he’s got a little bit more in his pocket since then.
I’ve seen the tweet you’re talking about, and I think it was posted
before then. 
SE: Did you have as much chemistry with Earl Lynn Nelson off-screen as your character did with him in Land Ho!
PE:
No. Because I needed alone time. I needed time to recuperate and get
back in my head. When I’m shooting, I’m not there to party. I’m there to
work. Part of that working is getting somewhere where it’s quiet and
where your distractions are just normal, everyday ones. Earl Lynn is
just that way all the time. I have a tendency to withdraw from everyone,
so I have time to recoup. We got to know each other better after the
film wrapped. 
SE:
I was curious about that, because other people have told me he’s pretty
much playing himself and his real-life personality is very similar to
what you see on-screen. 
PE:
It is.  The good thing with him is that if you put a camera on him, he
doesn’t change. A lot of people change when you do. I’m always reminded
of a scene in For the Love of the Game where Kevin Costner’s
pitching a perfect baseball game. There’s a scene where he shuts
everything out except the batter and the catcher. I tell people “When
you can shut everything out and the twenty people standing in the room
are no longer there, you will experience magic.” If you’re really there
as an actor, you know when you’ve got the scene down. You don’t need to
wait to hear “cut.” You have to forget that it’s cold and windy or that
you’re standing in Seattle for eight hours in the rain to get a scene.
Iceland is beautiful and rugged, but it’s better in the summer, and we
were there in the fall. 
SE: How has your minimalist approach to acting developed? 
PE:
Training, practice, letting go. You’ve seen selfies on Facebook. Your boobs are
in the profile, you’ve got a big smile. What
you’re trying to do as an actor is the opposite of that. Acting for film is not caring
that the camera’s there. You strip it down and go for truth and the
heart. You find that connection with the other people you’re working
with. Personally, I’m always where I need to be when I shoot film, so I
trust that. If I’m hyperactive and I’m in a great mood, then I trust
that, since the film obviously requires it. Colin [his character in Land Ho!] is rather subdued. You can’t have two Earl Lynns on one set, so you need a positive and negative interaction.

Steven Erickson is a writer and
filmmaker based in New York. He has published in newspapers and websites
across America, including
The Village Voice, Gay City News, The Atlantic, Salon, indieWIRE, The Nashville Scene, Studio Daily and many others. His most recent film is the 2009 short Squawk.

Compassionate Release: The Agony and the Empathy in ORANGE IS THE NEW BLACK

Compassionate Release: The Agony and the Empathy in ORANGE IS THE NEW BLACK

null
[This essay contains mild spoilers for Season 2 of Orange Is the New
Black]

When US Weekly began its
photo-driven series “Stars—They’re Just
Like Us!
” it was a revelation in the art of Hollywood propaganda. The
magazine rolled up the red carpet and instead offered readers a rare view of
celebrities, not just in their own natural habitats, but in ours. “They recycle! They shop at
Wal-Mart! They sell 100% organic lemonade at a homespun
card-table stand outside their Brentwood mansions!
” The series fashioned a different illusion of us vs. them: a shared world in which we’re all essentially the same people,
but some of Us just happen to have a
few million more dollars in our bank accounts than others.

This is a kind of
reverse-empathy, a strange effort to level the playing field, to “humanize”
celebrities—arguably the most privileged people on the planet (at least the
true A-Listers), those for whom the odds are ever in their favor. It’s a compelling pitch—but it’s tough to ignore that many are
still on the outside, peering in through the pages of a magazine that they probably
didn’t even buy, shopping at the Dollar Store out of necessity in lieu of choice, grazing on photos that are glossy but not so
shiny that they can actually see their own reflections staring back.  

Now that Season One of
the Netflix Original series Orange Is the
New Black
is safely stitched into our pop culture quilt, the show has shed
its initial hesitation and has its crazy eyes on its viewers just as much as they
have theirs on it. Season Two feels emboldened by its newfound
responsibility—to its characters, to its audience, and to actual women in
actual prison. 

The show had its origin, of
course, with an actual woman in actual prison—Piper Kerman, who served a year
or so in federal prison for money laundering and drug trafficking, and then
wrote the memoir on which the show is based. Kerman, like her fictional
counterpart Piper Chapman, is white, blonde, a self-described WASP, educated at Smith, and born into wealth: the
celebrity who’s just like us, except behind bars. But through Orange Is the New Black, she’s also the
glossy magazine, our window into a world of women largely unseen, unexperienced
by most people—most people, that is, who can afford the time and money needed
to subscribe to and binge-watch Netflix.

Women not like us, except
for when they are. 

Showrunner Jenji Kohan first
described the character of Piper Chapman as her
“Trojan Horse,”
her spoonful-of-sugar
access point to be able to sell a show—and have it received successfully—that
is primarily about the lives of marginalized women: the elderly, women of
color, women of varying sexualities and gender identities, and—it’s actually
not an obvious point to make—women with criminal histories. Season One took a
deserved hit for falling short in shifting our gaze away from Piper’s story,
and while Season Two definitely improves upon the silence, it misses many
opportunities to change the conversation, most importantly from “Can you
believe this happens in prison?” to “You really need to know that this happens
in prison.” Put another way, it’s the difference between a tweet and the linked article a tweet lures
its reader into clicking.

Prison-themed shows and
movies often trade
in tropes
the way their characters barter with cigarettes: shower violence,
the uber-butch
lesbian who spends the majority of her time looking for a submissive sex
partner
, prison
breaks
. Kohan does take on the greater cultural mantle of her subject
matter—her indictment of the federal system and the prison industrial complex
is not insignificant, especially in the confines of a comedy. But she often
doesn’t let the punishment fit the crime: she exposes the issue of
guard-on-inmate sexual assault, but then throws a blanket of romance and
“consent” over it, derailing her focus on a
real problem

Tasha “Taystee”
Jefferson, for example, is a black woman essentially raised in the foster care
system before going into juvenile detention at the age of 16. In Season One,
she actually wins her release from a parole panel, but because of a wholly
inadequate re-entry plan, she quickly returns to prison—her only remaining
family—to finish out her sentence. We learn in Season Two that she spent much
of her time in foster care living in group homes. With just this handful of
facts, Kohan has the opportunity to tell a very real, very common, very
troublesome story: girls of color in foster care, especially those who live in
group homes rather than families, and especially those who move from home to
home, are
much more likely than their peers outside the child welfare system
to
experience school dropout, early pregnancy, poor health and—as
Taystee demonstrates—juvenile
delinquency
. Young people who go through both the foster care and juvenile justice systems (often called “crossover youth”) are most likely
to be African-American girls, and they accumulate even more
risk factors
: they are more
likely to be detained as a result of their court cases (rather than released
with community-based consequences or dismissed), and they’re more likely to be
given harsher sentences
than youth who aren’t involved in both systems.

Taystee tells us these
facts about her life, but we don’t grasp what makes her experience different or
important in the context of our non-fictional lives. Instead, we’re given a troubling
stereotype in Vee, the “evil foster mother” who intentionally takes on wards to
exploit them into her drug ring. Through flashback, we see Vee scouting 11-year-old
Taystee at a foster care/adoption ice cream social, knowing immediately that the
facts are stacked against the young girl: Taystee is not a baby, lives in a
group home, projects a self-assurance that reads as defiance, and tries too
hard to be loved—traits, we learn, as Taystee is told directly by Vee, that will
keep her from being any family’s choice. The nuance of Taystee’s struggles to
define who is and isn’t her family is a truly admirable aspect of her character,
but Kohan could have dug much deeper, given plot lines based on the actual, rich
stories all around us, and still introduced the villain she needed in Vee.

The problem is not so
much that OINTB’s back-stories are not to be believed; it’s more so that these
less-common stories reinforce the general public’s confirmation bias about
important social issues, and as such they betray the true widespread crises
within the criminal justice system and society at large. Suzanne “Crazy Eyes”
Warren is an entertaining, powerful, endearing character. But portraying her as
so physically violent belies the experience of the majority of people with
mental health issues: they are much more likely to be the victims of violence than to
perpetrate it
. To send the false
message isn’t just artistic license; it’s actually damaging
misinformation—especially in an era when nearly 45% of inmates in federal prison have symptoms of
serious mental illness
, such as
major depressive symptoms like attempted suicide, extreme loss of appetite and
extreme insomnia, and psychotic disorders that produce delusions or hallucinations,
among others. Crazy Eyes’s
suggestibility to violence, at the hands of Vee, becomes a much more
heavy-handed theme of Season Two than the notion that Suzanne is being victimized and likely not receiving proper mental
health treatment.

And don’t food stamps (the
colloquial name for the SNAP program) get a bad enough (false) rap already? Do
we need a character whose backstory rap sheet perpetuates the most overused, under-informed urban legend, that food stamp fraud is rampant, a story that
politicians so often use to fear-monger against the poor? Audiences need to
know that most people who depend on SNAP are children, the elderly, disabled
people and working adults who still fall below the poverty line. Smart people
who study these programs estimate that SNAP
lifted nearly 4 million people out of poverty in 2011
, all through a
federal safety net program with a fraud rate of only about
2%
. Storeowners like Gloria certainly exist, but Kohan should weigh the
consequences of using that as her defense. Truth does not always equal
responsibility, I s’pose.

This is not a call for Orange Is the New Black to function as
a documentary, or to make its audience eat broccoli when there’s cake to be shared. There are fine moments when Kohan allows an
important story to be told from the inside-out—as with Laverne Cox’s
outstanding portrayal of transgender inmate Sophia Burset (which
has led to more IRL advocacy opportunities for Cox
), and there are further
fine moments when Kohan does not equivocate. She makes no bones about her bold
indictment of inadequate prison health care throughout both seasons: from
Burset’s inability to receive proper hormone treatment and Tricia’s overdose in
Season One to Season Two’s hunger strike demands and—perhaps the most moving
subplot of all—Jimmy’s “compassionate release,” though she is
addled with dementia

And there are times Kohan
weaves policy and humor so effortlessly it’s dazzling. When the Latinas in the
kitchen serve “special trays” to the Black women filled with food wretched with
salt, Poussey, amongst the grumblings, snaps: “Man, they f*ckin’ us this way
’cause they know our people’s
predisposition for hypertension.”

 

And there are times Kohan’s
nuance is a deft jam: towards the end of Season Two, Piper—whether out of
boredom or cunning or a way for Kohan to further highlight Piper’s book-smarts
vs. her fellow inmates’ street-smarts—starts a prisoner-run newspaper. (+1 to
Kohan, as these enterprises have an important history and role in U.S. prisons.) The show pulls such a fun sleight-of-hand
in Caputo asking Piper to include a column featuring the guards.
“Guards—They’re Just Like Us!” she brightly suggests, though Caputo misses her
wink and edits it to “Guards—They’re People, Too.” The complexity is all the
richer for delivering so much insight so quickly—having the prison focus support
on a program designed to help inmates have empathy for their guards; the uneasy
lack of distinction between those who wear orange jumpsuits and those who wear
blue shirts; and even a sly gut-punch to our own ribs using the very same US
Weekly
shtick.  

nullPrisoners—They’re Just Like Us

It’s what Kohan wants us
to experience, even if it seems as unreal as Piper’s first day behind bars. She
succeeds in many ways: we have empathy for her characters, for these fictional
individuals we feel we’ve come to know, come to care for, despite their
faults—and in some cases, their incredibly violent crimes. We smile warmly when
Frieda, the gray-haired inmate with the octopus neck tattoo, helps Red regain
her confidence, but this is a woman (at least she claims) who severed her
husband’s penis. We know that calm Zen-master Yoga Jones was somehow
responsible for the death of a child. Morello has been called “the most heart-breaking character of Season Two,” and yet we know she stalked a man and his
girlfriend to the point of planting a bomb on their car. And if you looked at
Miss Claudette’s jacket, it would’ve said premeditated murder. In the kitchen.
With the butcher knife.

Are these women just like
us? If we read about them in the morning paper, would we call them heart-breaking,
or throw-away-the-key vicious and irredeemable? Advocates—those who fight
against poverty, over-incarceration, and solitary confinement—use
storytelling to create empathy
.
They use personal, lived stories that shake the status quo, challenge
assumptions and dispute stereotypes in order to effect change and create
connections between all members of a community. Recently, the
New York Times’ five-part series on
11-year-old Dasani
, a young girl experiencing homelessness in Brooklyn,
rattled the internet with its personal, unflinching detail of her family’s
struggle. The expose may not have radically changed the conversation around
homelessness, but it’s not insignificant that an internet search for “Dasani”
returns the article as its 5th result in a country where Coca-Cola
is a brand of patriotism
.

And yet, those with the
time and knowledge and resources to respond and help bring about that change seem
to display more empathy, more compassion for fictional characters than for their very real, real-life
counterparts. We adore Black Cindy for her humor and her charm, enough to laugh
at her penchant for felony theft. Google “Omar from The Wire” and
you get nearly five million results in 0.27 seconds. A shotgun-toting,
murderous, thieving, homeless black man. In the fictional world of The Wire, he’s a charismatic, quotable, beloved Robin
Hood—even President Obama calls him the best Wire character
of all time
.

Viewers watch portrayals
of characters like Taystee and Black Cindy and Omar Little and feel smart when they
call it “real.” They come up with answers the way you might have aced the
reading comprehension sections of the GRE or the LSAT. The theme of the story is how politics makes strange bedfellows, even
in prison
. The theme of the story is
enduring friendship, even in the harshest of conditions. The theme of the story
is that people are more alike than they are different.
We identify all the
right injustices, like circling in a seek-and-find puzzle: solitary confinement
is torture; black women receive longer sentences than white women; sexual
assault in prison is real. We know poverty because we know The Wire’s Baltimore.

It’s no small wonder,
then, that the death announcement of Donnie Andrews, the man who inspired Omar
Little, is paired with a photo of the actor Michael K.
Williams
. Andrews served 18 years
on a murder charge, then founded a youth outreach organization after his
release. He was only 58 years old when he died.

Watching television shows
like OITNB and The Wire has become a kind of compassionate release for our
collective conscience. But then what? What thoughts and words and deeds would we have for these characters
if we were sitting on their jury? What expression would be on our collective
faces if we passed them on a Baltimore corner?

Kohan’s two seasons so
far are hilarious, poignant, irreverent, weird, and ground-breaking for
television in their breadth of gender, race and identity. And worth watching. Season
Three has already begun filming. And it’s fair for us to ask for more from it.
But it’s entirely fair for the show to ask for even more from us, too.

Amy Woolard is a writer and child welfare/juvenile justice
policy attorney who lives in Charlottesville, Virginia. She is a graduate of
the Iowa Writers’ Workshop and the University of Virginia School of Law. Her
work has appeared or is forthcoming in the
Virginia Quarterly Review,
the Massachusetts Review, the Indiana Review, The Journal, Fence, and the Best
New Poets 2013 anthology, among others. You can find her at shift7.me, and on Twitter as @awoo_.

The Sobering, Beautiful Lessons of LIFE ITSELF

The Sobering, Beautiful Lessons of LIFE ITSELF

nullI almost didn’t write this review. This was not because I didn’t
appreciate the film at hand, but because a question was nagging at me. It’s a
question that I ask before I write any treatment of a book or a film, and it
runs something like, What can I bring to
this piece that will both serve the work and be memorable for its readers,
personal in some sense?
In the month leading up to the film’s release, an
intimidating number of reviews have appeared of it. In the most notable of those
reviews, the reviewer has a relationship with Roger Ebert, the film’s subject, either
by dint of personal acquaintance or lifelong worship, and so the reviews
express heartfelt respect mingled with critical assessment. He was a great
nurturer of film critics, around the world, in fact—and someone who maintained
contact with a vast network of people throughout his life, right up to its end.
And so I was wondering, what can I bring to this piece that hasn’t already been
brought? Where’s my 50 years of film criticism? 25? 10? 5? Who the heck am I to be
writing this? Put more gently, the question was: what in the
film would speak to me, trigger a response that might be
interesting to both me and to readers? I might like the film, but what in it
might flip the switch, give me an entry into it?

As it turns out, quite a bit. 

To begin, there’s the pure story of it. The film starts with intensely wrenching footage of
Ebert in the hospital. As most who know anything about his life already know,
by the end of his life, due to numerous complications that had begun in 2002 with cancer in his thyroid gland, he had no lower jaw, he couldn’t drink, he couldn’t eat, he couldn’t swallow, and he couldn’t speak. He was fed through a tube, and periodically he had to
undergo a painful process called “suction,” during which the look of pain in
his eyes is quite hard to watch. After this beginning, though, quite quickly,
we ease into a very different sort of film. A rolling, ambling melody on the soundtrack, with
pianos and horns and drums mingling in an easy way, pushes us forward, in a
slow and graceful manner. We’ve seen the end of his life, and now we’re seeing
the beginning. It’s a great story, told here by director Steve James at a reasonable, comfortable pace, as if to make sure he included every last correct detail–but at the same time it is never tedious or boring. As a young man, growing up in Chicago, Ebert
wanted to be a journalist, and so he become one, pursuing the career as
aggressively as he could. The earliest writings we sample are from the
newspaper of the University of Illinois, and they display the same
intensity and communicativeness that would serve him throughout his life, as he
chronicles such 1960s mileposts as the assassination of JFK and the infamous bombing of a church in
Birmingham, Alabama, among other events. Then we watch his rise to
prominence through his career as a film critic at the Chicago
Sun-Times,
lasting through different ownerships, always a stolid employee,
filing his reviews dutifully as the paper sorted and resorted itself, and then winning
the Pulitzer in 1983. Up until this point, Ebert has been a model of both focus
and of living with enthusiasm; his colleagues describe his ability to simply
conceptualize a review and write it down, often in half an hour’s time. We also
learn that, if not always a prince among men (due to heavy carousing, sleeping
with prostitutes, and other kinds of debauchery), he was someone who was always
lively, and a remarkable storyteller, not above swinging from a lamp at O’Rourke’s,
his favorite bar in Chicago. We learn, too, about his realization of his
significant drinking problem, and his subsequent abstinence after 1979.

The story shifts, then, bringing us to one of its most
poignant parts, the description of his relationship with Gene Siskel, his
longtime partner for the TV show, Siskel and Ebert at the Movies. One is Ivy-educated, the other not;
one hobnobs with Hugh Hefner, the other could never. The relationship is like
one you might find in a novel: multi-layered, storied, full of witty repartee,
theatrical, at its funniest during out-takes where Ebert mocks Siskel’s
delivery and Siskel mocks Ebert’s arrogance, at its saddest when we realize the two never fully expressed their respect for each other to each other. After many years of striving for
national broadcast, the show finally achieves it, and the two become the most
widely known film reviewers in American history. In a further personal ascent, indeed a milestone, Ebert
marries the charismatic, compassionate Chaz Ebert, at age 50. A life of hard work, then, leads to a very happy marriage. Next, though, tragedy strikes. In another kind of story,
this would be called a turning point, at which the protagonist must make a
decision which will affect the story’s outcome. Here, Ebert is given a tremendous
obstacle to handle, in the form of his thyroid cancer. Where most would buckle,
Ebert decides to take another course, one anyone could learn from.

Survival is difficult, either at the most basic level of
life or in a career of any sort. Several qualities are needed: aggression,
toughness, and patience are three of them. Also, though, one needs flexibility,
the ability to take things as they come, roll with the punches, and move
forward. Ebert certainly possessed that quality. As his sickness worsened, it’s
no secret to his fans that his review output grew, primarily through his
website. We learn that he was a huge advocate of social media, from its
earliest days forward, and that his Twitter feed was legendary; we can only
think that he understood his need to communicate, to interact, was part of his
life force, and that it fed him as he continued to work, and he used these avenues because they were readily available to him, and he recognized that he had no other choice. Even in his last hours,
he was emailing with the filmmaker; one of his last acts on the planet was a
blog post. James, throughout the film, does a wonderful job of showing the
difficulties of incapacity, both for Ebert and for those around him: the pain of
walking, after a hip injury; the awkwardness of having to write statements down
on paper, the urgency of expression sometimes making him near-frantic; and the
sadness of not being able to enjoy the things he might have once enjoyed. It’s
to James’ great credit, though, that these moments aren’t sentimental in the
least; James’ camera, indeed, his entire aesthetic skews away from sentiment.
What also helps to ward off sentimentality is a basic truth about Ebert himself,
which would make sentiment somewhat impossible: he was of a very particular
tribe, that of doers, of makers, people who put things into the world that
they’ve crafted, themselves. His illness didn’t remove him from that tribe.
Why? Because writing, projecting his thought outwards, seems to have been as natural to him as
breathing.

Here’s the thing: whether you’re a film reviewer, a painter, a poet, a
composer, a ceramicist, a filmmaker, or a painter of highway signs, these
things you’ve made last, after you’re dead. Ebert’s life is a testimony to the
importance, if you have such a talent, of exercising that privilege to the
greatest of your ability, regardless of adversity. This film has been called
many things: touching, moving, inspiring, saddening, fascinating, entertaining,
and heartbreaking, among others. And it is all of these things. Almost more
than these, though, it is sobering. At the time of this writing, this reviewer
is what many might call over-extended, numbering editorship of this
publication, co-editorship of a small press whose responsibilities grow by the
day, partial editorship of a literary magazine considered by many to be a
leader in its particular arena, not to mention daily deadlines as a freelance
editor and writer, and above and beyond those, continuing to write poems, among his daily preoccupations—and yet I would not give up
any one of these things for any other. And I would especially not give them up after watching
this film–if nothing else, the film shows that the rewards of doing, of striving, are far too great to forsake.

Max Winter is the Editor of Press Play.

OUR SCARY SUMMER: OVER THE EDGE, PHANTASM, and Other Teen Nightmares

OUR SCARY SUMMER: OVER THE EDGE, PHANTASM, and Other Teen Nightmares

nullIn May of 1979, six-year-old Etan Patz went missing.  Soon after his disappearance, images of his
face began to appear on lamp posts, store windows, newspapers, and
television.  Later, his face became the first to appear on a milk carton, spearheading
a campaign by the National Child Safety Council which was to expand through the
following decade until leading psychologists discovered that the images were
causing children grave emotional distress. 
Anyone growing up at that time knows that there was something uniquely
haunting about those milk-carton photos: poorly reproduced images of smiling
faces that resembled a mockery of their likely fate, they stared at you from the
other side of your cereal bowl, as you began each day with an oblique warning
about the dangers lurking just outside the door. 

The 70s was a scary time for anyone—nuclear disasters,
political revolutions, oil conflicts—but it seemed a particularly disturbing
one for kids.  Besides being inundated
with images of violence and death—from Vietnam to Son of Sam to
Jonestown—children seemed particularly threatened.  The year that began with the highly publicized
disappearance of Etan Patz ended with the deaths of eleven concertgoers at a
Who concert in Cincinnati, crushed by a stampede of fans when the general
admission gate opened.  I remember it as
a time when subcultures began to separate teens from one another, creating
gulfs wider than those of race or class. 
I remember 1979 as the first year I was scared to leave the house.

By the 1980s the films of John Hughes, Amy Heckerling, and
Cameron Crowe would transform teen angst into popular entertainment.  As entertaining as these films were, they
didn’t come close to capturing the violence and anxiety of being a teen in
those years.  Although its gritty urban
setting was a far cry from the tree-lined, Midwestern suburban streets where I
grew up, Walter Hill’s The Warriors was
the first film I remember seeing that captured the sense of division among
young people at that time.  Although the
film became notorious for allegedly sparking acts of gang violence following
its 1979 debut, its narrative is positioned squarely from the
victims’ point of view. 

When the gangs of the five boroughs hold a summit in a
vaguely post-apocalyptic New York, their plan of uniting their forces against
The Man turns suddenly into a witch hunt in which the Coney Island gang called The
Warriors is singled out and pursued across the city.  Despite its sensationalistic, comic-book
trappings, what struck me most about the film was the way it captured the everyday,
matter-of-fact experience of scapegoating and persecution that are so much a
part of youth culture.  I believe it was
around this time that our junior high English teacher made us read William
Golding’s Lord of the Flies, but as
powerful as that book is, it somehow misses the banality of evil in children,
its atavistic narrative of tribal regression masking the effortlessness with
which young people can mark each other out for victimization.  I would argue that The Warriors became an instant cult classic not only for its
depiction of young people engaging in casual violence, but more for its
capturing of the experience of being at the wrong end of teens’ destructive
tendencies.

Closer to home (or my home, rather) in terms of setting and sensibility, Jonathan Kaplan’s Over the Edge sets its tale of teen
persecution and rebellion in a suburban community where the planners have ignored
the interests of their children, with disastrous results.  Set in the imaginary planned community of New
Granada, Colorado, no film more accurately captures the experience of growing
up bored in the 1970s.  The identical,
faux-rustic, board-sided ranch homes and artificial lakes looked exactly like
those of Croixwood, the planned community going up a few miles from our high
school, where my classmates and I would later skip classes, spending the
afternoons watching TV and getting high in a series of interchangeable sunken
living rooms. 

Over the Edge is
marvelously matter-of-fact in its depiction of teen drug use, sex, and
violence, especially refreshing during an era laden with “topical” made-for-TV movies and
after-school specials depicting kids jumping out of windows on angel dust or
clawing their faces off on bad acid trips. 
The kids in Over the Edge were
so familiar that it might have been cast from my high school.  Their soundtrack was our soundtrack: Cheap
Trick, the Cars, and Van Halen, rather than the canned nonsense typically
inserted into teen films; their parties were our parties, with joints being
passed and beer drunk by kids standing around and talking, not all that
differently from at our parents’ parties; their violence was our violence, with
a pair of kids jumping another kid on his way home at night and pummeling him, with
no further consequences, no counseling sessions, no anti-bullying campaigns;
their motto was our motto, which was any kid who tells on another kid’s a dead kid.

And that’s where fear enters into the life of a teen:
friends can become persecutors with little warning, and violence has to be
endured in silence.  In my high school,
where virtually everyone was white and comfortably middle class, there were few
markers of difference.  Once punk and new
wave broke, which for me happened with the release of The Clash’s London Calling in 1979, music and fashion
became a new way of defining ourselves, but also of marking us out.  My friends and I were routinely pushed
around—tripped in the hallways, lunch trays flipped, gym shorts pulled down—but
it rarely escalated to anything major. 
That is, until one night when my friend and I went to a party dressed in
our version of punk fashion, which for me meant ripped jeans, a Stranglers
t-shirt, and a loud tie worn around my bare neck.  Pretty tame, and pretty silly, but for the
Skynyrd and Zeppelin crowd at Stillwater High School, it was an outrageous act
of provocation.  On our way home my
friend Stu and I were jumped by half a dozen drunken music critics and pummeled
until we could no longer stand.  I am
simultaneously proud and ashamed of the fact that we never told who did it.

When Carl, the protagonist of Over the Edge, undergoes a similar experience, he makes light of
the incident, telling his mother to simply “dump a bottle of peroxide on my
head.”  Despite its unflinching realism,
the film is largely reticent about the inner lives of its characters, and we
get little sense of what they are actually thinking and feeling as the story
spirals towards its riotous conclusion, when the kids lock their parents in the
high school auditorium during a town meeting while they vandalize and set fire
to their cars.  The closest we get to
knowing what Carl is feeling after he gets beaten up is when he puts on his
headphones and cranks Cheap Trick’s anthemic “Surrender.” 

That brief moment of interiority, with a teenager lying on
his bed and brooding, is essentially the point of departure for the strangest
teen film of that era, Don Coscarelli’s Phantasm.  It’s protagonist, Mike, is shown in several
scenes lying in a state between sleeping and waking.  These scenes typically end with the walls of
his bedroom suddenly transformed into a graveyard scene, where corpses erupt on
either side of him and try to pull him underground.  While The
Warriors
and Over the Edge show
us the public side of teen life, Phantasm
depicts its dark unconscious.  The
streets where Mike spends his days and nights are strangely deserted,
fortune-tellers give him cryptic advice and offer strange tests of endurance,
and his parents are conveniently dead, replaced by the ominous patriarchal
figure of The Tall Man, who stalks the palatial funeral parlor overlooking the
town.

Phantasm’s
fragmented, dream-like narrative centers around a sinister plot that reads like
a bizarre metaphor for growing up.  Mike
and his brother Jody, along with a delightfully eccentric ice cream man named
Reggie, uncover a ghastly slave trade in which dead bodies are shrunk and sent
to another planet to become zombie laborers. 
While the teens seem to defeat the forces of evil, the plot’s
circularity and fragmentation leave this in doubt.  Like my own experience of being a teen, fears
can become realities, just as certainties can become illusions. 
The only thing I knew for sure was that those kids on the milk carton
were missing, and wherever they were, they certainly weren’t smiling.

Jed Mayer is an Associate Professor of English at the State University of New York, New Paltz.

How THE INTERNET’S OWN BOY Raises the Wrong Questions–Or Are They?

How THE INTERNET’S OWN BOY Raises the Wrong Questions–Or Are They?

null
The Internet’s Own Boy
, a recent documentary about the short
life and subsequent suicide of Aaron Swartz, raises a lot of questions, and it
moves forward very swiftly, efficiently, and with a fair amount of
heartbreak—but some of the questions it raises are not the ones you might think it
would raise. The story, oft-told, runs as follows: after helping to develop
RSS, after creating the information-sharing website Reddit, and after hacking
into JSTOR and downloading many rights-bound academic documents, Swartz was
ambushed by the federal government and handed an extremely strict jail
sentence, at which point he hung himself at age 26, in January 2013. The questions you would
think one might come away with are: how could the government do this? What was
wrong with Swartz’s hacking activity? How can we change society to loosen
corporate control over data? And yet, because the film provides ready answers
to these questions—the government treats citizens unfairly, there was nothing really wrong with Swartz’s activity, and
we must protest individually, each day, respectively—the questions one is left
with, and which the film does not answer to, are slightly more pedestrian, more
likely to come from a kindly grandparent than a curious absorber of information
in the 21st century. They run something like this: Was he depressed, even if the film says he
wasn’t, really? Did he not think he would be punished? And what’s the
cumulative effect of spending your life on the Web? Un-sexy questions, all. But
necessary, and ultimately valid, given that the filmmakers seem to have
resolved more thorny debates before the film has even begun. In glazing over these issues, the director only makes them stand out more boldly.

It should be said, at this juncture, that Swartz is a
fascinating, brilliant figure. The footage director Brian Knappenberger displays here reveals a person
with a relentlessly inquisitive mind, inquisitive almost to excess. Swartz made
his first accomplishments at age 14, developing the mechanism of the RSS feed with programming experts far his
senior; even as a teenager, speaking on a stage as part of a professional
panel, he has tremendous charisma. The film shows extensive interview footage of
Swartz, and as with other similarly driven, impish figures (the Bob Dylan of Don’t Look Back comes to mind), the young man
is interesting to watch. At one moment he smirks; at another he seems
wide-eyed; at still another, he seems a million miles away. He seems as if he
might be the sort of person—they’re fairly common—who talks to you without
really talking to you, radiating a certain blankness that is nevertheless
animated enough to be watchable. As he speaks about his goals, and about the
“realization” that the power structures surrounding the protection of
information (on the Web in particular) are flawed and unethical, one has the
strong sense that Swartz is not really “in” the conversation, that the conversation
he, Swartz, is having, is an entirely different one from the exchange he is
having with his interviewers, that the sights Swartz has his eyes on are too
large to be contained, really, within the confines of a documentary. This is as it should be, given that he had a tremendous, expansive mind, and it’s unlikely that any simple question from an interviewer would get a simple answer from him. The
director supplies quite a bit of information about Swartz and his life’s work
through his interviewees, including Cory Doctorow, Lawrence Lessig, Swartz’s
two partners near the end of his life, and others. These individuals are quite
voluble about a couple of things: their intense involvement with Swartz, which
has lasted beyond the grave, and the rightness of all that he was doing,
whether that meant making it more possible for more people to have more access
to information, or, as it happened, getting that information for himself,
without asking or obtaining permission—permission, in this case, being a funny
word, implying that those who “owned” the JSTOR documents Swartz downloaded
could legitimately claim the authority to guard it from the public. The film
indicates, with the moral equivalent of a sledgehammer, that such authority
could not be legitimately claimed by anyone.

Framing Swartz’s moral unimpeachability—as well as that of
hacker groups like Anonymous or Wikileaks—as a certainty causes the mind,
ultimately, to wander to other questions about this hero. These are bad questions to hear
one’s self asking. If someone risks their life, essentially, to make
information more broadly available and loosen the chokehold of corporations
over data, should the first question be, But
why did he kill himself?
Well, possibly it should. From the very start of
the film, Swartz appears a very headstrong, some would say beautifully
obstinate child. He reads at age 3. He doesn’t like school because he learns
better by reading by himself. In his early teen years, he only eats white food,
which is, by and large, an unhealthy diet. What he really wants to do is work
on his computer, a machine which will never talk back to him, which he can
control, and which is, essentially, the site of a bottomless project for his
young mind. We’re given no clear indications, in the film, that Swartz was an
unhappy child—and yet we’re also not given any indication that he had any other
interests besides the electronic coursings inside his computer after a certain
age (we see he has a large book collection, but his primary allegiances seem to lie elsewhere, at least as the film portrays it)—and beyond that, an interest in making things right, as a sibling
expresses it, a sense that he had a firm idea of justice and injustice, which
he would spend his life trying to execute, by the use of the Internet. And what of the Internet here? Swartz, and his colleagues interviewed in the film, seem very much under the sway of its importance and strength, as evidenced by their
vocal inflections and their firm belief in Swartz’s work—and yet this tool for
gaining information cannot be seen as fallible. When one is searching the web
for data, one is not engaging with others; one is completely alone. Regardless
of Swartz’s sociability—he seems to have been quite attractive to women, at
least in his twenties; the film shows him drifting from one relationship to
another fairly fluidly, even at a time when he was being questioned by the
Feds—he projects a personal shield in the film, a certain recessiveness which speaks more loudly, in some ways,
than his accomplishments (even including the legions of Internet publications he helped to begin) or than his justification for committing the acts
which ultimately caused his legal troubles. Nihilistic
is not possibly the word for someone with such a strong moral sense, and
yet one might possibly say he cloaked a certain nihilism, paradoxically enough,
in what he saw as concern for the common good. A concern, indeed, so strong,
that he was shocked when the authorities (the Feds) did not recognize his
activities as harmless. Which raises another bad question: didn’t he see it
coming? Could he have honestly been surprised that the hungry lion of the
federal government, when he presented himself as a piece of red meat, opened its
jaws? It’s terrible to ask this question, possibly stupid, beside the point, wrong-headed, but the film’s one-sidedness doesn’t
leave any choice. The question rises, and we don’t get an answer.

Watching The Internet’s Own Boy: The Story of Aaron Swartz reminded me of something
that happened to me recently. I had just finished reading a fairly long novel,
and, as is my habit, I had chosen another one to begin; I brought the book with
me to read during lunch. I also brought my iPhone. In an idle moment, I checked
my Twitter feed and noticed quite a bit of chatter surrounding one person, or
rather two: a book critic prone to engaging with others in protracted,
occasionally vulgar Internet spats and a newly debuted novelist whose previous
stints included an editorial position at an Internet gossip site. The critic,
after publishing an 11,000 word blog post rant on the novelist’s hypocrisy and
wrong-doing, announced via Twitter that he would be committing suicide shortly,
even Tweeting a picture of the bridge he planned to jump off of. I was quite
fascinated, reading the rant that preceded the threat, reading other Tweets
about the critic, the threat, the novelist, the 11,000-word blog post itself,
and anything else I could find about the event. By the time I had sufficiently
immersed myself in this data, my lunch was done, I had to leave, and I hadn’t
cracked the new novel. Walking out of the sandwich shop into the rather brisk
afternoon, I had to wonder a couple of things: would the same events have
transpired (the critic retracted his threat, but still) without the Internet’s
facility of communication and articulation? Had the two individuals only
interacted in person, would the exchange have headed in the same direction? I
also wondered: why didn’t I just read the novel? Why read about all of this, in tiny lettering, on my phone? My feeling after absorbing all
of this information was sadness, of course, and emptiness, and exhaustedness, but I can’t be sure if these feelings
were due to the information itself or due to the obsessive, stoplessly gluttonous
way in which I absorbed it, staring fixedly at a small screen which reflected, however
dully, my own face, my own fixed stare.

Max Winter is the Editor of Press Play.

OUR SCARY SUMMER: David Cronenberg’s THE BROOD and the Weirding of the American Family

OUR SCARY SUMMER: David Cronenberg’s THE BROOD and the Weirding of the American Family

nullI’d never thought of my family as hip, but for a brief time,
in 1979, it seemed as if we were on the cusp of a rising trend.  We were in family therapy, proudly airing our
co-dependencies and dysfunctions, along with so many other American families
caught up in the family therapy movement, reflected in the era’s
pop culture.  The prime-time soap Knots Landing debuted in 1979, setting a
new trend for dramas that favored pseudo-domestic realism and familial
dysfunction.  Oscar-winning films like Kramer vs. Kramer (1979) and Ordinary People (1980) seemed to
underscore an increasing fascination with sifting through the American family’s
dirty emotional laundry.  The narrative
structures of these dramas mirrored that of therapy itself, as dysfunctional
behavior leads to crisis, followed by reflection and self-examination, and
finally healing and self-actualization. 
Seeing these films was like undergoing vicarious family therapy,
creating the illusion that we were facing, and then working through, our
collective neuroses.

Thankfully, the horror films of those years provided an
antidote to the kinds of facile, feel-good narratives that abounded in popular
realist dramas.   While we were being encouraged to work through
our problems, to process and move towards acceptance, a different kind of
advice was offered in the tag-line to the summer of 79’s big horror hit The Amityville Horror: “For God’s sake,
get out!”  While the Lutz family gets
away at the end, the conflicts and tensions that emerge through their harrowing
residence in a haunted house are never really solved.  The resentments and fears linger rather than
being “worked through.”  Growing up in
what I was soon to learn was a classically dysfunctional family, horror films
provided another mode of storytelling that served as an antidote to the vapid,
feel-good narratives of popular dramas and family counseling. 

Few films expose the limitations of therapy narratives more
ruthlessly than David Cronenberg’s The
Brood
.  After having explored the psychosexual
demons haunting the individual human psyche in Shivers and Rabid, the
Canadian director anatomized the late-seventies zeitgeist by turning his
peculiar attention to the monsters lurking within the fractured family.  The
Brood
reads like the rotting underbelly of Kramer vs. Kramer, a divorce/child custody drama in which monsters
proliferate rather than being put to rest. 
After a long and tear-jerking custody battle the Kramers resolve their conflicts
amicably, setting free what they love, while The Brood suggests that there is no such thing as emotional
closure.

Like Meryl Streep’s dissatisfied housewife, Joanna Kramer,
Nola Harveth (Samantha Eggers) is hoping to find herself.  Rather than fulfillment in a career, Nola seeks
self-actualization at the ominously named Somafree Institute, an experimental
therapy center headed by the bearish psycho-patriarch Hal Raglan (Oliver Reed).  Nola’s husband Frank is disturbed to discover
that their five-year-old daughter Candice has a number of bruises on her body
after having recently visited her mother at Somafree.  As he confronts Dr. Raglan, he is told that
Nola is undergoing a critical stage in her therapy, and can’t be disturbed by
accusations of physical abuse. 

We only see Nola in the context of the Somafree Institute, a
narrative choice that frames her identity exclusively in terms of the
therapeutic setting.  The architecture
and interior design resemble a modern-rustic 1970s spa or
ski resort, mingling recreational coziness with institutional chill.  This emotional ambivalence permeates Dr.
Raglan’s therapy sessions, which exhibit a disturbing combination of empathy
and disdain.  Large, A-frame windows
reveal the bleak, late-winter weather, reducing the outside world to an
emotional void, and reinforcing a need for shelter that the Institute only
partly fulfills. 

Dr. Raglan practices a peculiar method of therapy branded as
“Psychoplasmics,” in which the patient re-enacts traumatic emotional events in
order to externalize or actualize them physically as well as psychically. It is a process of self-transformation that
becomes grotesquely real, as patients manifest their mental anguish through
bizarre physical transformations. Psychoplasmics
is an apt word to describe the kinds of special effects Cronenberg would become
notorious for in future films such as Videodrome
and Scanners, which mingle the
organic and the synthetic in the director’s disturbing re-imagining of the
physical body. Cronenberg has become
known as a purveyor of “body horror,” in which the monstrous arises from within
rather than without. The Brood cunningly turns this motif
into a metaphor for psychotherapy itself, which seeks to dredge up and cast out
the monsters haunting the unconscious.  But in The Brood these
monsters don’t simply go away: they seek out our loved ones and prey upon them.

In this respect, the mind’s monsters resemble the practice of
psychotherapy itself, which in Cronenberg’s film seems to foster a parasitic relationship between therapist and subject in which one gains
strength from the other. Oliver Reed perfectly
captures the smugly knowing, seemingly empathetic but oppressively overbearing
quality of the seventies therapist guru. Chest hair spilling from his open shirt, asserting his masculinity while
implicitly inviting his patients to “let it all hang out,” Raglan leads his subjects
through emotionally-fraught role playing games in which the roles seem to
shift, but he is always the one in control. 

Drawn to the film for its sensationalistic elements, I was
disturbed to find in Oliver Reed’s character a dead ringer for William Braun,
the director of family therapy at the Minneapolis Family Center, or MFC, where
my family was undergoing ten weeks of intensive therapy.  My sister and I had renamed it KFC for what
we recognized even then as an artificial, pre-packaged brand of therapy, but
for my mother these ten weeks were going to save our family.  My father was an alcoholic, but we’d learned
that his problem was our problem, in a self-perpetuating cycle of co-dependence
that only MFC could break.  We would all
have to search ourselves and dredge up our psychic demons in order to create a
healthy family environment.

In the mornings we’d all be split up into separate group sessions
organized by age level and mode of substance abuse, which came in two brands,
dependent and co-dependent.  There’s
nothing like putting a bunch of thirteen-year-olds together in a room, overseen
by an adult mental health professional, for getting the kids to open up and
share their most intimate thoughts and feelings.  These sessions dragged on interminably, as
would the various group activities and role-playing games that would fill the
middle part of the day.  Most disturbing,
however, were the group family sessions, in which three or four families were
gathered together, each to address their issues under the shared guidance of a
professional therapist. 

My mother was ecstatic to discover that our group’s
therapist was none other than the actual director of the Center, William Braun,
who was reputed to have done great work for families of alcoholics.  While it took awhile for the parents to warm
up to the uncomfortably public nature of these sessions, after a few weeks some
of them really started to get a taste for it, and were soon vying for the burly
therapist’s attentions, especially the mothers. 
The teens in the room studiously avoided eye contact, as their parents
laid their emotions bare in sessions that routinely included crying jags,
shouting matches and tearful reconciliations. 
One session that I will never forget culminated in an impromptu exercise
in primal scream therapy, in which Braun and an emotionally distraught Mrs.
Knutson kneeled together on a large throw pillow, as he squeezed cries of
mingled anguish and ecstasy from the depths of her body.  I’m not sure what Mrs. Knutson got out of it,
but I had to sleep with the light on for several days afterward. 

Though I would go on to seek therapy in subsequent years, occasionally
with some benefit, I can’t imagine what treatment could have been more
effective at the time than seeing The
Brood
, which allowed me watch the same kinds of bizarre rituals I saw
enacted in family therapy, but performed in a way that acknowledged their disturbing
strangeness.  Though my motives in seeing
films like Cronenberg’s might not have been so different from those of other
filmgoers working through their issues vicariously, horror films, at least for
me, have always offered a more honest, less processed form of narrative than
realist family dramas, or, for that matter, institutions like KFC.

Jed Mayer is an Associate Professor of English at the State University of New York, New Paltz.