Strangers in the afternoon

The woman is here because her cousin is in hospital, comatose, slowly dying, with no one to stay by her side, hold vigil. The cousins knew each other as kids, barely know each other as adults. But there’s no one else. The man is here because he’s always here, not at the hospital, but at the Kunsthistorisches Museum, where he works as a guard, a tranquil sentinel holding vigil over centuries of art. The woman visits the museum and, later, the man will accompany her to the hospital—this is the story of a friendship. Were that it had some deeply sinister edge, Museum Hours would resemble some unsettling fiction by Marguerite Duras, or perhaps Julio Cortázar. But writer/director Jem Cohen takes a very different sort of risk, resisting the pull of drama so as to let the connection between these two not-young characters, between their disparate experiences of art and life, blossom in it’s own good time. Film is an audiovisual medium, but some films are more about seeing and hearing than others. This one is exquisitely attentive to both.

Hearing: for several scenes I kept hearing Anne’s voice and thinking, my god, she sounds like Catherine O’Hara. Later on Anne sings to her comatose cousin in the penumbra and it finally dawned on me: she sounds like Catherine O’Hara because she’s Mary Margaret O’Hara, the wonderful, legendary Toronto singer, sister to the beloved Toronto-born comedienne, whose face I’d never have recognized, having only seen her once before, when she made a surprise appearance at a Bonnie ‘Prince’ Billy show I attended some years back. Cohen often collaborates with musicians and O’Hara is a truly inspired choice for his co-protagonist, with her warm yet eccentric energy and that sense of something always hidden without seeming especially furtive or cultivating an air of mystery.

Johann, the guard, is portrayed by Bobby Sommer, who’s also spent his life surrounded by music, as a roadie in ’60s London and a concert promoter and tour manager in ’80s West Berlin. The exceedingly mild-mannered Johann shares stories of his rock ’n’ roll past with Anne that overlap in may regards with Sommer’s. The exchanges between Anne and Johann in the museum and hospital, in taverns or during a tour of the local grottoes, flow easily and naturally, a balm to ease the strangeness felt by the Canadian woman, visiting Vienna as a sort of designated mourner.

But Museum Hours, set in the mist-draped city where the study of art history originated, much of which unfolds at the Kunsthistorisches, much of which is given over to languorous gazes at Breughels and other paintings—not to mention at the varied visitors to the Kunsthistorisches, whose gazes are a fascinating subject on their own—is most obviously concerned with seeing. Yet Cohen doesn’t instruct us on how to regard art. He gives us space and time to do so in our own way, to look and wonder free of the burden of excessive contextualization. Both museum and hospital trade in silence, offer refuge, demand only patience. Between these spaces the characters, and we, enjoy spells of escape. The cumulative effect is could be regarded as a more somber Lost in Translation, yet that somberness is entirely earned, feels totally genuine, and leads to a quiet transcendence quit unlike anything the movies usually offer.

TIFF '12: Sound and visions

I’m walking down a very long, almost intestinal, amber-lit, fully carpeted, labyrinthine corridor in Toronto’s Fairmont Royal York Hotel, built in 1929, though there’s been some sort of hotel on that site since 1843. (“…you’ve always been here, Mr. Torrance.”) It’s an old place by Canadian standards, creaky, trance-inducing, seemingly out of time while you wander its quietest, windowless passages. And an ideal place to meet with Rodney Ascher and Tim Kirk, director and producer, respectively, of Room 237, the new essay film that explores a multitude of deep readings, some verging on conspiracy theories, of Stanley Kubrick’s The Shining. The film is very fun, nerdy and obsessive, ridiculous and compelling; in some ways feels to me like a parody of film criticism at its most niggling and caffeinated. The film made a big splash at Sundance and Cannes and is now a major highlight at the 2012 Toronto International Film Festival, which as I finally sit down to write something on it is just a few days from closing.

Museum Hours

Room 237 is essentially constructed from a combination of intricate visual montage, music and voice-over, which, at least in terms of form, makes the experience of it not entirely dissimilar to that of some other notable TIFF ’12 titles, such as Miguel Gomes’ selectively soundtracked Tabu, a gorgeous, spellbinding film that’s at once a work of romantic cinema and a critique of romantic cinema, or Jem Cohen’s lovely Museum Hours, with its many moving passages of voice-over monologue from a Viennese museum guard who befriends Montrealer Mary Margaret O’Hara, in town to visit a comatose cousin, or Sophie Fiennes’ The Pervert’s Guide to Ideology, which once again deposits sweaty Slovenian critical theorist Slavoj Žižek into myriad movies and lets him talk and talk and talk, or Terrence Malick’s To the Wonder, which even more than Tree of Life feels like a fluid palimpsest of collective memories: I know there were some scenes of actual dialogue in the film, but the overall impression it left me with was one of a stream of internal voices asking questions, images of fingers brushing walls, trees, objects and bodies, of landscapes and music and drifting emotional states. It’s a good thing, I think, that Malick is working more steadily these days, making more films with more manageable runtimes (ie: under two hours), so that every new Malick movie is less of a monumental cinema event, so that something like To the Wonder can simply be regarded as another step in this singular director’s path, part of a larger whole, an ongoing exploration. Flawed or not, I’d still rather enter into any of Malick’s cinema spaces than I would watch most normal movies.

Berberian Sound Studio

Heightening tension between sound and image feels to me like a running theme this year. In Peter Strickland’s wonderfully paranoid and funny, eerie and elegantly crafted Berberian Sound Studio Toby Jones plays a late ’70s sound mixer who travels to Rome to work on a trashy Giallo film and gradually seems to be sucked into some wormhole hybrid of the fictive aural realm he’s cutting and pasting together and his own personal world of quiet English despair. In Pablo Berger’s Blancanieves, Snow White is transferred to the milieu of bullfighting in 1920s Spain, rendered as a black and white, silent melodrama brimming with bold music, some of it flamenco-inspired, all of it totally overcooked. Every scene is belaboured; Berger makes a self-congratulatory meal of every variation on the familiar tale; for all its ostensible large-scale emotions Blancenieves feels like an utterly academic formalist exercise, a parade of impeccably shot and edited clichés. The final scenes are almost great, until a single teardrop contaminates everything with faux ambiguity and supposed depth.

Blood in the woods, occult geometries across the Atlantic: New American novels about 20th century catastrophe

Books time travel with a freedom and ease not granted to other mediums. Not having to physically show us the past, save what it plucks from its imaginary landscape to evoke in our minds, the novel need not concern itself with tracking down a dozen Model Ts or 3000 extras in togas to convince its audience that we’re in another time. The novel conveys the past with such immediacy because it does so through the consciousness of individual characters –though this is perhaps the greatest challenge posed to any artist. The new year has thus far deposited two striking new American novels into my hands that transport us to another time, one from a long-established master, one from a formidable emerging writer making a hell of an impression with his second work. Both concern distinctive moments in the 20th century and summon up scenes of iconic violence to punctuate intimate stories.

It’s tough to know what exactly to make of Russell Banks’ The Reserve (Knopf, $32). Set in the 1930s, it begins with the first meeting between Vanessa Cole, a man-eating, mentally unstable heiress and divorcée, and Jordan Groves, a married-with-children painter and pilot known as much for his scarlet politics, Hemingwayesque travels and extramarital adventures as his painting. That these two might collide in some unruly erotic entanglement seems a no-brainer, but Banks has set a course for an altogether more sanguine melodrama, making the intermittent chapters alternately describing the flight of the doomed Hindenburg and an air strike on a Franco military stronghold more than mere historical context. There will be blood, indeed.

I’ve long admired Banks’ work. In the case of Affliction, I was awestruck by the way in which Banks seemed to stake out some territory within the nightmare world of Jim Thompson –whose brilliantly chilling crime novels The Killer Inside Me and Pop. 1280 set the mould for stories of small town lawmen with deep roots in their local communities and even deeper troubles in their fragile psyches– and making it all his own, bringing a certain expansion of character background, subjective psychological tension and finely detailed atmosphere than was typical of Thompson’s concise, more genre-bound prose. Yet with The Reserve, which is also set in an isolated community, that of wealthy vacationers and poor townees in the Adirondacks, Banks is not just exploiting select elements of a thriller for literary ends. He’s diving right in and just whipping up an unabashed thriller of his own.

There’s an unmistakable trashiness to Vanessa and Jordan’s tale of lurid transgression, replete with an aiding and abetting local yokel named Hubert St. Germain, a guy who could have easily narrated any number of Thompson novels, a lonely widower who’s sweetly natured but just too soft in the head to prevent catastrophe when presented with the opportunity. And there’s a singular strangeness in reading something of this sort realized by the likes of Banks. The result is, as you might expect, a bit uneven, but once you get an idea of what you’re in for, The Reserve does offer its share of salty thrills and moments of elegant, subtle, insightful imagery and emotional depth –and all in the same 287 page novel.

Zachary Lazar’s Sway (Little, Brown, $27.99) sweeps us forward into the 1960s and focuses from page one on the overtly sinister currents that ran through that decade that finally choked on its own rhetoric of peace and love. Its cast of characters will be familiar to anyone with an interest in the popular culture of the period: Brian Jones, founding member and first casualty of The Rolling Stones, Kenneth Anger, the occultist and underground filmmaker behind ‘Scorpio Rising’ and ‘Invocation of My Demon Brother,’ and Bobby Beausoleil, the would-be rock star who featured prominently in ‘Demon Brother,’ became a member of Charles Manson’s “family,” and was convicted in 1970 for the murder of Gary Hinman. How these three connect, in the flesh and otherwise, seems in its own way the manifestation of some occult geometry, but what’s at the base of each individual story is some magnetic attraction to the mystery and power of darkness.

The very first scene in Sway is loaded with a potent air of hazy menace, with Beausoleil taking a quiet little ride with Charlie into town, where some anonymous middle class residence waits to be penetrated in the mid-afternoon suburban stillness. Lazar then takes through a tour of cold water flats in London where skinny English boys try to channel a certain demonic spirit out of their guitars and, soon after, to a blur of nightclubs where these same boys discover that this spirit can make girls go crazy and boys charge the stage. They’re playing music from America, and that music contains a key to intoxicating violence. Finally, Lazar chronicles Anger’s cultivation of his long, arduous career in the international fringe, his films forging alliances with Jean Cocteau and later on Mick Jagger, who gradually usurps Jones as the guiding hand of the Stones. And Lazar writes a haunting, if decidedly unsentimental elegy to Jones as he shrinks away from stage and studio, from his weirdly symbiotic relationship with Anita Pallenberg –who winds up in the arms of the rather fun, amiably portrayed Keith Richards– and finally into that swimming pool, the unlikely site of his unexplainable death at the age of 27, just one of many sour notes that brought that revolutionary decade to a morbid, exhausted close –and brings Sway to its fascinatingly shadowy conclusion.

In the Flesh: The Mummies of Guanajuato

We came from Mexico City, arriving at the bus terminal at the edge of town late in the afternoon. Dusk is already slipping over Guanajuato as a taxi takes us into the city through its numerous cavernous tunnels, an intrinsic element in the city’s labyrinth. You slip into one for just a few moments and when you emerge its difficult to discern where you’ve gone. It’s the same with many of the cobbled streets, so narrow I can reach out my arms and touch the opposing buildings: they turns sharp corners, careen, come to a sudden halt, lead us in directions our internal maps can’t seem to follow. Maybe that’s why both an old man and a small boy compete to guide us to our hotel (which –surprise– is also a labyrinth of corridors and dead ends). From the rooftop patio we fleetingly see the city extend into the ragged edges of the ravine into which it was built, buildings crowding into crannies at all angles in the fading light.

Labyrinths have always been seen as possessing a certain magic –and a certain threat. The particular magic that brings most people to Guanajuato is said by some to result from the dry air, by others from something in the soil. Whatever the case, something about the specific atmospheric conditions of Guanajuato keeps the dead remarkably well preserved.

Laura and I came to Guanajuato for several things –there’s this terrific club that has good tequila, Cuban salsa and ladies’ footwear dangling over the bar– but really, like all the other tourists, we came for the mummies, which reside in a museum high up in the city, itself, again, a labyrinthine edifice, resting over the cemetery from which the first mummies were unearthed in 1965. It’s not the most well organized museum you’ll find in Mexico, but what it houses proves to offer far more than morbid novelty.

Before entering the museum proper there’s a temporary exhibit of photographs dating from the period in which it was customary to make portraits of the dead before interment, mostly images of parents or siblings with dead infants, standing before a stranger’s camera in their finest clothing during a moment of unspeakable grief. These are some of the most painful photographs I’ve ever seen, all the more so for their formality. The series seems an ideal entry into the museum, functioning as an antidote to the sense of abstraction you struggle against while gazing upon the 100-plus corpses laying in the adjacent rooms.

Many of the mummies are said to have perished in a cholera outbreak here in 1833, though, due to rigorous taxes placed on keeping bodies in the limited local cemetery space, bodies are continually being dug up and appropriated by the museum, though only a fraction are ever on display. If one desired to become a mummy, your best bet would probably be to die in Guanajuato and simply wait a while. Sooner or later, you’d have a good chance of winding up in here.

The mummies of Guanajuato –amongst them the smallest mummy in the world!– are one of the most uncanny manifestations of Mexico’s obsession with death, a strange conspiracy between the elements, the folklore and the tourism industry. The museum doesn’t present these mummies with a great deal of reverence. Most are unidentified. It is difficult –yet perhaps vital– to look and remember that under other circumstances you may once have passed them in the street, spoken with them, shook their hands, made love to them. Of course, this sort of thinking leads to an uneasy ontological quagmire. Maybe its better not to see these objects as people, maybe this is too undignified a way to remember a once-living person. The museum, for better of for worse, renders them more as objects than individuals, as works of art, crafted solely by nature.

Amongst them is a woman, much of her flesh intact, whose knee-high leather boots and stockings remain, while the rest of her clothing has disintegrated. Her breasts have shriveled into dusty butternut squashes, her legs are spread, her tongue protrudes from between her clinched teeth and a museum guide claims that the black mark around her neck indicates she’s been strangled.

In any other context, this arrangement could be regarded as ghoulishly, perhaps misogynistically, erotic. Her taut, leathery skin and oddly positioned limbs, like so many other specimens here, evoke Egon Schiele’s work. Still others, mummies whose limbs have been severed at certain joints seem to recall Paul Gaugin’s paintings of anatomically incomplete Polynesian women. …Is it just me? Do the track lights, velvet pillows and glass cases themselves provoke comparisons to great works of art? Or is death finally imitating art as clearly as art imitates life?

There is a woman whose arms are closed around her face, as though weeping in terror. The guide claims she was buried alive, and, given the mummy’s vintage, it seems perfectly possible. Yet there’s a nagging sense that the museum will happily interpret any aspect of the mummies’ involuntary contortions as something horrific. The mummies, after all, already appear frozen in a silent scream when they rise from the earth, the way the flesh pulls back from their cheeks, the way so many mouths desiccate into a plaintive O, the way the dark stains on the skin from exploded organs speak of the unfathomable discomforts of decay. There are pregnant mummies, baby mummies with pacifiers still in their mouths, rich and poor mummies wearing all manner of regal clothing. And all of them are gathered here, seemingly, to report collectively on the pain of death.

Leaving the museum, I feel at once as though I’ve seen something extraordinary and still seen nothing at all. I know what I’ve seen has, for lack of a better word, a sacred element, yet it’s though it were all an elaborate hoax as well, a sort of side show. In Mexico, death is all part of the grand show, the tapestry of history made colourful, fun, exotic and undercut with terror. Laura and I sink back into the labyrinth and try to shake off the motes of old death lingering in our clothes. We know a good bar down there, if we can find the way.

(This piece originally appeared in Vue Weekly, 20/6/2007)