Film Review

Natural Born Cultures by Tom Jennings

[essay review of Natural Born Killers, dir. Oliver Stone (1994), published in Here & Now, No. 16/17, pp.48-51, 1995]Natural Born Cultures by Tom Jennings
 
 
[essay review of Natural Born Killers, dir. Oliver Stone (1994), published in Here & Now, No. 16/17, pp.48-51, 1995]
 
 
 
The notion of culture has been a problem for radical politics. Socialists and Stalinists, the PC, ultra-lefts and liberals all tend to narrow the concept to elite producers, whose quality validates a status quo possessing the standards of taste to appreciate it. Anything else may be scorned as imperfect, less than fully human, to be ignored, transcended, or educated away. Radicals stand outside received culture, presenting alternatives of rationalist criticism, avant garde art, lifestyle posing, or simply a cynical distaste for popular pleasures. Such self-marginalisation coincides with the Left’s disarray, the right’s appropriation of public agendas, the resurgence of a purportedly mute, rebellious underclass, and rampant consumerism.
 
Marxist critics tend to discuss these phenomena in terms of their interests as leaders and theorists. Communist Party intellectuals affiliating to Media Studies and identity politics gave us the hilarious spectacle of filofax Lefties dissecting the corpse of authoritarian communism on behalf of a whole catalogues of oppressed groups. Careers were built in a democratic pluralism that finally, if surreptitiously, could admit its class-specific position. Blairism is the political consequence – tight-lipped censorious Christian snobs allied with respectable folk wishing to ‘better’ themselves and partake of expanded cultural markets. Liberals are outflanked on the right on social and moral issues, exposing fear and hatred for the vulgar, informal, spontaneous, dangerous, ambivalent passions of the masses.
More generally unable to come to terms with their absorption into elite hierarchies since the 1950s, and with interests opposed to substantial social change, ‘political practice’ has become political ‘good taste’ (how to be right-on) for bureaucrats, teachers, cultural ‘workers’ and scholars. The hidden agenda of leaving their privileged positions intact permeates the new cultural theory. Criticism of the functions of leaders, intellectuals and theorists may risk leaving the new middle classes bereft of progressive roles – so it is avoided.1
 
 
Common Creations 
Conversely, oppositional politics can be grounded in the experiences of ordinary people – the cultures that surround and suffuse our everyday lives and what we make of them. As practices producing meanings with emotional resonance in groups of people, culture expresses how we make sense of life, identify and position ourselves with respect to internal and external forces and to our material and social surroundings. Seen from below, the focus of culture shifts to hopes, fears, fantasies and expectations as much as beliefs and feelings about the past and present. Our inherently social nature is evident, from community and collectivity, language and discourse. The material basis of culture is clear from the sites of its operation – ‘oral’ cultures rooted in the structures of schools, workplaces, streets or communities, the elite institutions of the arts and academies, and the products of the mass culture entertainment industries.
 
The culture sold by capitalism may seem impoverished and imperialistic when compared to the diversity of human life and its persistent impulses for self-determination. Worse, the trajectory of media market development relies on military and security-led technological determinism, bringing corporate and state control and class-based hierarchies of choice.2 But global marketing is leading to such a saturation of mediated images, stories and symbols, that officially sanctioned public forums and channels of communication cannot connect with the masses’ expressions of feeling. This distrust of the forms of knowing, being or aspiration that experts and politicians trade in doesn’t inevitably lead us to cynicism, apathy, quietism or a celebration of consumerism.3
 
The importance of culture lies in its open-endedness, its continual re-creation and reproduction within lived experience, where cultural materials are present at every level.4 Efforts to contain it within restricted discourses – to imprison culture in the imperialism of theory – mirror existing systems of control and oppression. These justify themselves in explaining the world via regimes of knowledge which themselves developed in support of coercive and exploitative structures and processes.
 
Irrespective of the intrinsic value of the cultural commodities we are immersed in, their use entails creating meanings and feelings that resound and echo in social networks, and that don’t map directly onto the supposed intentions of the producers or financiers. Not only may meanings produced oppose those intentions, but the very success of cultural products as commodities may depend on consumers creating excess meanings tailored to their desires. Possibilities for radical propaganda may open for those who accept their part in the culture and its aftermath,5 but not for those posing as distanced observers bemoaning the alien horrors of the cultures of others.
 
 
Big Screen Distraction 
Cinema films are the most expensive, elaborate and spectacular cultural commodities, and are the organising centre for much of our relationship with the mass media. Going to the cinema is a public, social act where we physically separate ourselves from the everyday world in dream-like or festive states, attracted by overwhelming sounds and images. At home special efforts are made to view films and videos on television, compared to the visual wallpaper of most TV output. Films live on thanks to the commodification of stars, symbols and spin-offs. But characters, elements of narratives or film styles may become markers of experience and identity, incorporated into everyday life like, say, soap operas, but with a special quality due to the strength of their impact. Film cults and fan hobbyism are extreme examples of this. But for millions of others not investing such immense personal significance, films are as prominent as sport or music, and are as thoroughly woven into social and cultural life.
 
Contemporary cinema is dominated by outrageously expensive Hollywood blockbusters which profit from merchandising and globalising hype. Smaller studios, independent producers and (usually government sponsored) non-US film industries break even on a combination of cinema attendance, video and television rights. Increasingly, as viewers become used to differentiated media, film producers minimise risk by combining styles and genres, appealing to multiple groups of viewers at once and playing havoc with established critical categories.6 So Natural Born Killers mixes conventions from action and crime thrillers, romances, road movies, documentary, melodrama and social satire; plus exploiting assorted avant garde film devices and state of the art computer graphic, video and television techniques.
 
 
Realism In Fantasy 
Engagement with films furnishes fantasy experiences for viewers that may enhance their own potential competence in understanding and embracing their own agency. Only to the extent, crucially, that they read into (and explode out of) the narratives salient elements of their own lives – and such processes, of course, the producers of cultural commodities have relatively little power over. The capacity of cultural products to inspire their audiences may have unequivocally negative effects, which conventional wisdom exaggerates and agonises over if it works contrary to or exposes accepted dominations (such as children assaulting each other as opposed to adults doing it). Ironically, the resulting censorship neutralises the power of cultural products to be used for those resistive strategies which would render policing and interpretation by experts as well as moral guardians redundant.7
 
Cinema’s attraction to new middle classes seeking cultural distinction has developed in tension with the vulgarities of Hollywood, especially in dealing with social conflict. Not so much the lifestyle dilemmas that a tradition of safe bourgeois film and television dramas has milked; but in the collective untidiness and mass tragedies of the lives of the oppressed. Social realism appeals to those insulated from it, but it’s difficult to sell the masses films about our suffering because it implies some kind of exotic uniqueness of the problem treated – as opposed to the everyday connotations, for us, of crime, exploitation, misery and drudgery.
 
Popular cinema narratives portraying the unpredictability of large scale social discord have to appeal to powerful groups in order to be financed and produced, but also need to convince a popular audience that the cards are not all stacked in advance, and that whatever levels of realism are employed have any integrity. In navigating this uneasy path, pleasure must still be afforded to viewers with agendas of hope, fear and expectation, and patterns of desires, likely to diverge wildly from the educated taste of the film makers.
 
The static cinematic viewpoint leaves watchers distanced from the seething film spectacles of diffuse and sublime social or community processes. Passively connected to events on-screen, one person’s voyeur can be someone else’s carer, and another’s gaoler. Treating one extreme of suffering as the be-all and end-all of a story is the classic strategy of ‘social realism’ genres of cultural production, with the intimate lives of a few standing as exemplars of the many. This resolution of systemic social and political conflict into a multitude of individual problems reproduces the discursive intersection of the middle class charitable gaze with the ministrations of a benevolent liberal State. Thus the film maker’s task, rendering onto the screen the chaos of the social world, helplessly follows a similar logic.
 
 
Crime and Punishment 
The enduring archetypal social issue is crime, where the cumulative weight of cultural material produced to try and explain what is wrong with society is conveniently funnelled into separate working class bodies. This fragmentation of collective reality – a narrowing of focus onto the ‘problem’ of the lone working class object – forces the development and resolution of processes into a rut of heroic voluntarism. Implacably opposing moral forces are divided arbitrarily and simplistically so that no-one can doubt where guilt lies – inside the bad individuals (as opposed to the more general intuition that institutions are far less trustworthy).
 
Given global, divisive and corporate barbarisms, it is ironic that the banality of a diametrically opposed evil is celebrated instead: that of the serial killer.8 Popular novel and film treatments have experimented with every conceivable fiction and media convention, even interrogating the cultural significance of the serial killer genre’s popularity itself. The disasters of capitalism have very definite purposes – in consolidating the power to profit – whereas the actions of serial killers seem utterly pointless in any social sense. Thus the nihilism of the political world is displaced into the moral vacuum of the ultimate criminals. Now, when Hollywood gloss meets TV soap, tabloid news sensationalism, social issue movie, MTV editing and video diary ‘realism’, the scoop has to be serial killers. And if we’re really supposed to think that Natural Born Killers is serious, then the director must be Oliver Stone.
 
 
Tablets of Stone 
Stone has consistently tried to achieve popular Hollywood expressions of contemporary history, abusing in cavalier fashion the conventions of social issue and social realism genres in his ‘state of the nation’ stories.9 But despite his avowed intention to radically criticise existing institutions, viewers are usually left mystified about the social and political scenario portrayed. Crippling liberties are also taken with the historical record, so precipitating fatalism about the prospects for effective political agency.
 
This is compounded by gross narrative oversimplification, supposedly in the interests of populism, but in practice going so far as to evacuate the complexity of situations down to a comic book shorthand. Viewers have to do their own work in transcending the indiscriminately childish patterns of motivation Stone’s characters have to operate with. But by that stage, such a large proportion of any recognisably social context has been eviscerated that few strategies remain for imagining how the fictional problematic might relate to our real lives.
 
 
Noddy and Big Ears Go Psycho 
Renewed child violence and copycat scares gave Natural Born Killers free hype – the calibre of ‘evidence’ being more laughable than usual (e.g. Panorama, BBC1, 27/2/95). Sure enough its characters seem indiscriminately deranged grown-up babies, even if their personalities and development are hidden from us. Backgrounds of horrific abuse and random misfortune would be convincing precursors of this killing spree only if the action took place inside the psychopaths’ vengeful unconscious fantasy-lives. In that case the moral – it was the telly wot did it – would be a provocative comment on media zombification. We could speculate on how destroying the tissues of community enhances, as it cuts adrift, violent infantile impulses which otherwise get woven back into intersubjective creative experience. But we learn nothing about how any real world phenomena are generated, overdetermined, conditioned, articulated and driven.
 
If the media bewitch us exactly so that we do remain ignorant, that can’t account for the desperation of liberals like Stone trying to recuperate disenchantment with the information age and its media, while striving to maintain coherent positions for themselves (where all those 60s gurus failed?). Worse, such familiar leftist elitism would concur with Natural Born Killers’ implicit argument that specifics don’t matter: of cultural connection, social context, or how viewers’ experiences are woven into our lives. Since the media turn it into a glossy celebrity distraction; it is, in effect, distracting us in precisely that way; and that’s all it does. Or has someone read too much Baudrillard?
 
The film’s main innovation is its constant background visual noise of distorted, agitated fragments of film, hand-held, home video, black and white TV, animation, pop video, computer simulation and other visual styles infesting walls, skies or any surface that holds still long enough. Now and again one of these techniques infiltrates the main action for sustained moments, profoundly enthralling and unsettling the viewer, forcing even closer attention. This breathtaking strategy of montage serves as multiple analogy: TV segmentation and random juxtaposition (channel-hopping, succession of images etc); the jumbled chaos of symbolic, social, and urban environments; and the crazy work of the id, here magically materialised. A mythical media junkie’s unconscious is filtered through the director’s ego and projected (cinematically and psychologically) within a cinema screen. Despite these layers of processing, artifice and distanciation, it is a marvellous metaphor for media saturated culture.
 
Action films are utterly (unwittingly) spoofed. The irony and subtlety of a Tarantino script is sacrificed for pompous seriousness, so the actors have no choice but to caricature infantility. Formal pyrotechnics replace pulp devices of affectionate banter and wry humour amidst humdrum horror. Clumsy, staged references to other films are paradoxically more comical amid the ad hoc existentialism and romantic fatalism which show no sign of the reflexiveness that might give them integrity. And in the prison riot, the police, media and governor’s decadence, the execution of the media pundit, and the outlaw woman’s bodily refusal of victimhood, middle class America’s nightmare of underclasses out of control comes into sharp focus.
 
As usual Stone can’t handle the complexities of politics plus media in the face of social forces beyond a superficial individual level. Like its woeful TV predecessor, Wild Palms, this film poses as a serious cultural object by neurotically hamming up the technological wizardry. It falsifies and trivialises the way the media deal with crime and violence, and is irrelevant to their real contemporary expressions. It is transparently parasitic on its cultural context – usually commercial products parade social conscience as niche marketing, not hiding behind it as a crusading principle.
 
Stone will convince those whose grasp of structures of power and capacity for agency in the world are as shallow, cynical and narcissistic as he is. Natural Born Killers and its ilk only have corrosive effects on those whose smugness and jaded tastes are relatively untouched by the material immediacy of 1990s impoverishment and brutalism. We can interpret it (and the panic-hype reception) as a display of intense hysterical anxiety by the elite middle classes at the predicament their ethics, technology and aesthetics are bringing their children to; and at the same time abject fear as they see their brave old world beginning to slip away, threatened with ease by the demons of their own creation. That they hate themselves so much, and know us so little ……
 
 
Blood From A Stone 
Stone’s films unwittingly reproduce the alienating social effects of the media and government operations he claims to want to change. This banal grandiosity contributes to their success as films – but in the ambivalent pleasures they evoke, we glimpse the tragically robust persistence of government-by-capitalism. More optimistically, his films demonstrate that conventional wisdom about possible paths to personal, social or political change (as expressed by the film maker or his leading characters) are definitely not going to be useful as such in our lives. They are the social and political opiates of the enemy – their weakness, not ours, and crying out to be travestied as such.
 
The cinema audience may use the power of film images to resonate with our fantasy lives – which is another way of saying, the exploration of possibilities, catalysts and raw materials for thought and intention, dream and action. And if we fantasise about what we don’t have, those in control fear what they may lose. Given their contemporary cinematic visions of the world and its people, their confidence seems to be at a surprisingly low ebb, balancing subversion and containment more hysterically than ever. Even if we can’t take that much heart from their discomfiture, surely we can at least take every opportunity to expose it publicly.
 

Notes
 
1. Main sources for the left on culture: Bourdieu, P. (1984) Distinction; Callinicos, A. (1989) Against Postmodernism; Featherstone, M. (1991) Consumer Culture & Postmodernism; Jameson, F. (1991) Postmodernism; McGuigan, J. (1992) Cultural Populism; Ross, A. (1989) No Respect; Szczelkun, S. (1993) Conspiracy of Good Taste. My contributions to Here & Now 11, 14 & 15 also cover some of this ground.
2. see Ian Tillium, ‘Technological Despotism’, Here & Now 15; and Bonnano, A. (1988) From Riot to Insurrection.
3. Some examples of pessimism, cynicism, quietism etc: Lash, S. & J. Urry (1994) Economies of Signs and Space; Poster, M. (Ed) (1988) Jean Baudrillard: Selected Writings; Fiske, J. (1989) Understanding the Popular and Reading the Popular.
4. For culture and the grass-roots, I used: Bourdieu, P. (1991) Language and Symbolic Power; de Certeau, M. (1984) The Practice of Everyday Life; McGuigan (1992); Willis, P. (1990) Common Culture; and E.P. Thompson’s studies.
5. Sadly this seems to exclude most of the libertarian left.
6. Books on cinema I found useful are: Collins, J. et al (1993) Film Theory Goes to the Movies; Corrigan, T. (1991) A Cinema Without Walls; Kuhn, A. (1990) Alien Zone, Tasker, Y. (1993) Spectacular Bodies; Turner, G. (1993) Film as Social Practice.
7. Seen most clearly in exploitation genres like horror and porn. See for example Clover, C.J. (1992) Men, Women and Chainsaws; Newman, K. (1988) Nightmare Movies; Segal, L. & M. McIntosh (Eds) (1992) Sex Exposed; Williams, L.R. (1993) ‘Erotic Thrillers & Rude Women’, Sight & Sound, July, pp.l2-14.
8. see F. Dexter, Seriality Kills, Here & Now, Issue 12, and the ensuing debate in Here & Now, Issue 13.
9. including a Vietnam War trilogy – Platoon, Born on the Fourth of July, Heaven and Earth; the parapolitics of JFK; a biopic of The Doors; gangster stories in Wall Street and the script for Scarface; and accounts of the media and US politics, from Salvador and Talk Radio to Wild Palms (TV series) and Natural Born Killers.
 
 
www.variant.org.uk
 
www.freedompress.org.uk
 
www.tomjennings.pwp.blueyonder.co.uk

Last Days – Gus Van Sant – USA 2004: Michael Pitt

Viewed Tyneside Film Theatre 20 Sept 05; Ticket – £6-00Last Days – Gus Van Sant – USA 2004:  Michael Pitt
Viewed Tyneside Film Theatre 20 Sept 05; Ticket – £6-00
 
Do what thou wilt
 
In his last two films GVS has turned to myth as structural device.  In  both Elephant and Last Days there is no doubt as to what will happen.  It is mythically certain.  The point is our relation to and understanding of what we have experienced.
 
In these two films GVS is not only employing a mythic structure but also taking up the central mythic theme of death and reworking it in the context of America as a necropolis, the  new world of the dead.  In GVS’ vision of America it is not only people who die whether they be superstar deities or ordinary folk.   Something essential is dying:  the idea of America.  The America whose people are free to pursue happiness through the satiation of desire.   America the last Titan, as an autophage, consuming her own constitution in  which happiness is an object rather than a state of being.
 
Elephant and Last Days, are both observational in form.  GVS’ camera takes a definitive role in relation to the action on screen, present yet detached, playing the part of quasi historical observer like a Pliny the Younger witnessing the eruption of Mt Versuvius.  What we see is not explosion but implosion of a culture that has become a death centred.   Both films are characterised by camera tracks that have the stylised movement of an Egyptian funerary procession.  GVS uses these long tracks to follow the paths of the doomed young Americans.  In their pacing and deliberation the camera movement is like a remodeling of the tomb paintings and friezes in the Valley of the Kings, where the Egyptian golden ones, bearing their treasure, process towards their deaths.  Last Days  and Elephant are ‘descending’ films in style and intent.  They are constructed as long going downs into the earth.  Going downs that are orderly and controlled without melodrama or fake emotion,  going downs as a cultural observation.
 
GVS has centred his last two films around specific structures located in specific milieu.  We know ancient Egypt though its surviving monumental structures.  America too is observed through the portals of its architecture.  In as much as the structures of ancient Egypt, the Pyramids,  Karnak, the tombs of the Pharaohs directly communicate their obsession with the dead so GVS mediates the idea of the death of America through its contemporary vernacular architecture.
 
In ‘Elephant’ the victims have a sacrificial quality as if they were sleep walkers in some Nietschean parable where a mad man crashes into the school and cries out: “America is dead! America is dead!”  No one hears.  They are all walking towards oblivion.   The students don’t understand that the society whose culture they are assimilating died years ago. No one notices.  No questions are asked.  They continue as if nothing has happened.  Nothing can save them from being claimed by the forces unleashed.  In some respects they are like the faithful trusting slaves and retainers whose throats were slit before being entombed with their ancient kings and queens.  
 
GVS’ setting for ‘Elephant’ is the school, a building that has a sepulchral quality.  Set in a vast headstone suburb the school is white and bony, a structure that encloses its inhabitants and sends them on long mazy journeys.   Like  a catacomb it is a sealed enclosed world, a perfect medium for the unremarked entry of avenging angels.   The house in Last Days where the singer songwriter Blake(a character dedicated by GVS to the memory of Kurt Cobain) resides, is in itself a sepulchral peeling decaying edifice, harbouring an outhouse in the familiar shape of a Victorian mausoleum. 
 
Last Days is centred on this big house in the woods. As the desert is the setting for the Pyramids so the woods are the setting for the big house.  The natural world and the man made world exist as counter attractions for the human soul which becomes a virtual extension of the meaning embedded in these outer forms.  The woods are part of the natural world and in entering them personal history becomes insignificant, only the body is important.  In the woods there is the abrogation of individual destiny.  To go into the house is to accept individual destiny, a destiny that is bound to culture and history. 
 
The house in up state New York, which is the setting for Last Days, resembles one of those stone piles that are found everywhere in Scotland.  Comprising many rooms the houses are labyrinthine, riddled with stairwells and passages. Mostly they were built by wealthy industrial magnates to serve a lifestyle and culture now gone.  As with the monuments of Egypt, you can feel in these houses a permanently frozen way of life: the presence of the dead. Appropriately these buildings are usually very cold a phenomenon often mentioned by contemporary visitors to these houses in their hay day.  In Last Days although the house is cold there are no fires in any of the grates.  The only fire in Last Days is the bonfire Blake lights in the woods when it gets dark.
 
During the film I kept getting images of Alistair Crowley who owned one these Scottish piles called Baleskine situated by the edge of Loch Ness.  Crowley is part of the drifting subterranean current of American / Californian thought forms.  Crowley bought Baleskine in order to exploit its remote situation to further his ‘magik’,  magik that revolved about the idea of the Great Invocations and calling up of the spirit world in particular the Egyptian spirit of Horus.  His house like those Egyptian tombs with their multiple chambers became part of the world of the dead.
 
Crowley an interesting but bloated egotist was consumed by desires above all to be the greatest ‘ master mage’ of his generation.  But Crowley by his own account nearly had his brains and sanity blasted away as a result of an invocation ritual that went out of his control.  He was totally overwhelmed by what he had summoned and his inability to halt the process.  He wandered about for days in shock at what he had called up into his presence. 
 
There is something similar in the dazed existence of Blake.  Blake has called up something which overwhelms him:  the terrible forces latent in the idea of America.  Its as if GVS is suggesting that the desires that fed Blake’s ego and  drove him to his destiny as a rock stargod once satiated, assumed form of a terrifying  and manifest presence that tore his mind apart.  Unlike Crowley, Blake does not have the strength to take on these forces and physically survive.  Most people don’t  resist these types of demonic forces.   They permit the dark powers possession of their souls whilst indulging the delusion born of their pride that there will be no price to pay.   But the price to be paid for desire fulfilled is the human soul. And, ‘Do what thou wilt’,  was the motto of Crowley.
 
Last Days is an examination of the flip side of Faustian myth. What happens to the soul  unable to make the pact which is the everyday business of successful Americans?  Its premise is that a society dedicated to the pursuit of individual desire at any cost creates a culture of death and destruction to protect itself.  The obverse is that those who refuse or are unable to make this pact with the forces of success are either declared insane or driven to self annihilation.  This is the state of affairs in America.
adrinuk@yahoo.co.uk
28 Sept 2005

Going Through the Motions by Tom Jennings

[published in Freedom, Vol. 66, No. 8, April 2005]

9 Songs is the ‘dirtiest film ever shown in Britain’.1 If so thought must be dirty, as that’s all it aroused in Tom Jennings.Going Through the Motions by Tom Jennings
[published in Freedom, Vol. 66, No. 8, April 2005]
9 Songs is the ‘dirtiest film ever shown in Britain’.1 If so thought must be dirty, as that’s all it aroused in Tom Jennings.
Maverick director Michael Winterbottom’s demystifying of genre has yielded an unparalleled range of highly distinctive films.2 His latest innovation is that 9 Songs’ sex scenes are not simulated, featuring the full hetero hardcore checklist in fly-on-the-wall anatomical close-up – given an ‘18′ certificate uncut by the BBFC and striking a blow for what art can dare to project into the pub(l)ic realm. Through impeccable handheld digital video photography, appropriately dingy lighting and muted colour, effectively brisk editing and valiant acting, the waxing and waning of a love affair is depicted in flashbacks of sexual activity interspersed with concert footage, in an attempt to capture the way memory prioritises iconic moments and intensities.
So, following a one-night stand after a Brixton Academy gig, fun-loving American student Lisa (Margot Stilley) regularly fucks with academic Matt (Kieran O’Brien), but becomes increasingly frustrated by his hidebound cultural, social and erotic routines. She tries to awaken sensuality and enchantment in him (musically via salsa moves and sexually in sado-masochism-lite), but his tender trump cards (earnest cookery, icy seaside skinny-dipping, Christmas tree decoration) barely touch her. Lacking all conviction as a meditation on love, and laughably pretentious as existential philosophy, 9 Songs somehow does convince despite also falling so far short of entertainment or engagement.
Thanks to straightforward realism, the film implies that sex itself is actually no big deal, either as misguided aspiration for personal fulfilment or grounds for complaint. The mechanics of bodily connection fascinate us because physical pleasure can point beyond present disappointment towards meaningful possibilities of intimacy and exploration. However, as Michel Foucault observed in The History of Sexuality, the contemporary injunction to obsess about sex as the centre of identity displaces attention from both personal ethics and the overarching social and political disciplining of bodies. Base sexual urges scarcely represent the ultimate horizon of human yearnings for growth, even if twentieth century capitalism’s masturbatory individualism and narcissistic culture is exemplified by the pornography industry dressing them up for instant gratification. The tragedies of misogyny, homophobia and paedophilia testify to the damage done in falling for that illusion; and 9 Songs gestures at what consumerism promises but is constitutionally unable to deliver.
Going Through the MotionsThe film overturns this overvaluation of sexual behaviour – whose mediated forms embellish fantasy in a hysterical ‘frenzy of the visible’, ignoring anything heartfelt in the most fleeting throwaway consumption. Their seductiveness obliterates the less-thrilling reciprocal altruisms of shared solace and affectionate companionship which enrich mature sexual love and non-erogenous sensuous engagement with the world. Conversely, childish playfulness and polymorphous perversity are justifiably cherished in sexual or any other creative activity. Rather than any ideal integration of these unlikely bedfellows, perpetual reworkings of the dialectics of desire seem inevitable when danger, tragedy and farce circumscribe the human condition.
Absolute safety, security and purity are guaranteed only in death, where moral judgmentalism also leads. Healthy relations in any social sphere require continual pragmatic renegotiation of intention and consequence – but not, as here, among those sleepwalking their way through someone else’s script. The excerpt from Michael Nyman’s sixtieth birthday concert as one of the nine songs now seems less incongruous among the drearily derivative indie dirges. Along with the choice of profession for the male lead as glaciologist, Nyman’s stylistic variations on death-knell orchestral minimalism echo the film’s sterility, the pathos of the protracted decay of rock and roll, and the ironic desperation of postmodern culture.
More specifically, Winterbottom accidentally deconstructs humdrum mainstream masculinity as tediously adolescent and soul-destroying, and the smug flush of young middle class ‘enlightened’ courtship as so much shallow self-delusion. The hardcore conventions aren’t tarted up with titillation, the unexplained complicity of women and other trappings of the self-important patriarchal male gaze which work to conceal porn’s fundamental lack of respect. But images can’t convey fleshly force, heat, textures,  pheromones or feelings, and with no psychological complexity rendering the characters real to each other or prompting identification among viewers, their sex acts seem irrelevant.
The director’s negativity governs this show, and, hey presto, it’s cold out there in the unknown/unknowable continent of Antarctica/feminine desire – even if (as we’re told in the voiceover) the history of life on earth is tantalisingly fossilised therein, and which furthermore retains the capacity to thaw out and flood us all. But not in this scenario.
And if all this feels far-fetched – well, it’s pretty chilly in the bedroom, too, when the rich traces of bodily biography are reduced to hapless couplings by people displaying only the merest hints of awareness of self or other. So Matt resignedly (and fancifully) ascribes selfishness, wildness and impetuosity to Lisa in a denial and projection of his own imaginative failure to rise to the occasion and offer her anything she wants. Distracted ennui sees her turn from provocation to bitching about how boring he is, preferring a lapdancer or vibrator to his sexual presence, and eventually abandoning him altogether to stew in his own juices. It remains unclear why it was supposed that real sex between partners who don’t care for each other might be better than, for example, simulated sex between those who do.
9 Songs goes through the necessary motions of its supercool exercise in calculated miserablism – quietly rubbishing the preposterous  Four Weddings, Bridget Jones and all those other sorry antiseptic upperclass excuses for passion, but with absolutely nothing fabulous or of significance to offer in their place. Generically an (anti-)romance, it is undoubtedly an interesting experiment in critiquing both the fairy-tale complacency of love stories and the ridiculous pneumatics of porno. Unfortunately it fails to grab you by the attention (or any other parts, despite the shock-horror headlines) – and will really only exercise those who prefer to not be moved.
Notes1. according to the tabloids, anyway.
2. including Wonderland’s meditative ensemble tapestry of the intersecting lives of various Londoners, In This World’s quasi-documentary journey with a young Afghan refugee, Code 46’s speculative fiction, and 24 Hour Party People’s docufictional honouring of Madchester as well as more downbeat period dramas (Jude and the forthcoming version of Tristram Shandy).
www.variant.org.uk
www.freedompress.org.uk
www.tomjennings.pwp.blueyonder.co.uk

Palindromes – Todd Solondz – USA – 2004

Viewed 3rd June 2004 – Tyneside Cinema Ticket price £6-00

No message from dead woman walkingPalindromes – Todd Solondz – USA – 2004
Viewed 3rd June 2004 – Tyneside Cinema Ticket price £6-00
 
No message from dead woman walking
 
Palindromes like Todd Solondz’ earlier Happiness, has the feel of a cartoon: a Bugs Bunny cartoon where Bugs goes through one of those sequences in which he adopts multiple forms of identity in order to escape the hunter or …..whatever.  It’s not only that the Palindrome characters transpose their identities into different bodies into different forms in the same roles.   Palindrome also shares some stylistic traits with Toon town in that as a visual experience its characterising feature is density.  Where it differs from the Toon town key note is that its emotional and psychic tone is deadness.  It is a message from the dead zone opening with death and closing with death with a bias towards the female.
 
It’s a film that has almost no luminous quality.  Except for tracking shots from vehicles most of film is the framed in cordoned off spaces such as bedrooms, motels and wooded locations.   There are few window shots and no spaces where light streams, of light sparkling, of light illuminating or light movement.  As in cartoons light in Palindrones has the quality of being something immobile, a function of colour and pattern contrasting the hyper-realness of the sets.  In the space created in Palindrone – with one exception –  there is no issuance of luminance as an intensity. 
 
The exception is one short sequence where the light suggests another world rather than a strip of framed space.  Henrietta(Aviva) is taken to Ma Sunshine’s where she is greeted by the Blind Girl in the White dress who is hanging washing on the line.  Solondz shoots the sequence against the light and the film shimmers – an affective illusion he is quick to dampen.  Henrietta has not chanced into an enchanted world, rather another controlled  zone.   Palindromes is about spaces not worlds: and as film it is locked into corners and holes.  And as if to balance this density of compositional structure Todd Solondz mixes to white as a device for sectioning and marking off discrete sequences of the film, at which point the screen reflects an image of pure light back to the audience, a motif giving temporary relief from the absorbion of light that characterises the dramatic strips of the action.
 
Solondz understands that for the West World 21st century there are no stories left to tell.  We do not have cultural resources that include ‘stories’ on the inventory list of expressive modes.  What we have instead are strips of action that show the movement of individuals through frames.  Stories are based on structural tensions: strips of action are grounded in character and situational tensions – the personal.  Palindromes is a series of strips modeled on familiar thematic material – Dorothy – Red Riding Hood – Snow White – but transformed through the distorting mirror of American society.  In a manner that is characteristic of strip style fomulations Palindromes is moved along by utterances:  statements of personal perspective and value, rather than questions.  The scripted utterances in Palindromes drawn from a collusion of therapy speak and Walt Disney,  are the critical components defining what is going on here.  So what’s happening?  
 
 Central to structural matrix of Palindromes is the inverse relationship of adult and child and the idea of female troubles. Firstly as adult American society is progressively infantalised,  children, as a kind of autonomic compensation, become distorted adults trapped by the stimuli and expectations of the adult world – deterritorialised children. There is one area of prevarication: the reproductive reality of the body.   This area of evasion creates a situation where deterritorialised children may seek to reclaim their world, even though it no longer exists.   Although there is a sub-plot that is built around the botched murder of the doctor who performed the botched abortion on Aviva, the plot status in the film is fantastical rather than real.
 
 At the core of the film is the idea that US (Western) society exposes everyone, and specifically children, to an intense sexual grooming( the anticipation of sexuality). This grooming denies reproduction as a real biological consequence, setting up primary tensions between body and life style that threaten immanent fracture of both psyches and social releationships.  Palindromes measures this idea in a female psyche with a subsumed multiple personality called Aviva, as she checks out various responses: from somatic capitulation and suicide, to murder of the abortionist.  The growth of the fundamentalist Christianity to America now, is depicted as a consequence of infantile yearnings driven by the insecurities of living in a cultural disaster zone.
 
Palindrones starts with a prayer for the dead and ends with the dead.  From dead to dead.  The problem with the film, for all its intelligence and virtues is that it is soul- less.  Without soul or a humour(there’s some internally referenced black humour) that cuts through the crap it remains a stolid and rather heavy experience that is unable to rise above the obvious parameters which are set by American culture which actually imprisons the film.  Palindrome a film that is a prisoner of itself.  Like the idea itself: pointing at self referencing rather than meaning.
Adrin Neatrour
adrinuk@yahoo.co.uk

Kill Bill 2 – directed by Quentin Tarantino – 2004 – USA

Uma Thurman – David Carradine
Kill Bill 2 – directed by Quentin Tarantino  – 2004 – USA
Uma Thurman – David Carradine
 
The cosmos is the source not only of all energy but also of course of the ultimate joke, if there’s anyone who can stick around long enough to laugh.
At the point where the world’s human society needs a certain relative sobriety as it knocks on the door of oblivion, the cosmos sends Dubya to jolly along the eschatological machinery.  On an average day, Dubya with his pinched face expressions depicting endless varieties of suburban bewilderment, hams through the force fed words cooked up by the back stage writing team.  As performance its par for the Pres part in an Austin Powers film romp about the White House, alternatively Bush would not have been out of place in Dr.Strangelove, in fact it sometimes looks like he studied the Peter Sellars performance in the Pres role and so perfected the craft of welding technology to stupidity.
And Tarantino? After watching KB 2, I see him as part of the same cosmic joke as George W.  It’s not really a question of whether it’s good or bad president or film (though I thought it was a boring ponderously scripted mono-paced film) but, of how comfortable you feel with sound of your own laughter.   In terms of plastic art KB 2 is true comic book homage to the culture that spawned the Dubya presidency. (Carradine towards the end of KB 2 gives one of his tedious talks, this one about Superman’s nature, to Beatrice which seems to almost send her asleep despite the fact she is being well paid to stay awake) Dubya culture has at its centre the core beliefs that: you kill people you don’t like or who don’t show respect and after you’ve killed them it’s like they never existed;  the sanctity of the family; the real belief that we don’t actually have bodies –  because the body is a source of limitation  embarrassment discomfort and dysfunction so it is better replaced by systems of circuitry, centrally programmed and held together by a tightly sutured integuments.
When the body is functioning correctly as a series of circuits it is as if it were without organs. The final element of the Dubya/ Tarantino  belief system is that: time is a sort of the black hole in the political subsystem without any real inconvenient reference flow like past present and future.  Time is something that is simply manipulated to foster credulity.  One outcome of this approach to time is that as a consequence consequentiality takes a particular direction like light in a dark star.  Other people’s actions against you will have consequences for them, but your actions against others have no consequences for you.
The Dubya and Tarentino belief system is as effective a shield as that possessed by any of the American super heroes in that it protects the user experiencing any effect whatsoever from the results of their own behaviour. At the more superficial level the belief system insulates the user from the anxiety of imagining that any enemy – to whom they are alerted – might be able to better them.  But the significance of the belief system is really at the psychic level so that the experiences such as of killing people, stomping on people’s eyeballs, being threatened with death, have absolutely no effect on one’s capacity to be a loving caring mommy, which is the most important thing you can be.  The reason for this is that body and brain are separate wiring systems, and within the brain the emotional and rational killing systems comprise different circuits and there is no interface or interfeed.
Occasionally there might be some bleed through as in KB 2 when Beatrice comes back home to Bill and BB.  However competently wired up individuals such as Beatrice can cope with this sort of minor stress by fixing gaze upon the darling faces of children.
Tarantino’s response to the current ideological need of the American political system is to deliver a mythological tale where the heroine is not a loner in the absolute sense of the term.  In the older myths the one (almost always a he) who was called upon to defend the homeland was an isolated psychic entity.
One who was apart from others and society through the experience of death and killing.  Even the good killer was something of a sociopath, made dirty by the experience of killing.  Killers were of few words.  The world of women and family, children was not the world of the hero who worked with death.
But this sort  mythic image seems increasingly out of kilter with the evolving needs of American imperium: an imperium in which both men and women are front line pawns.  A different sort of mythic wiring system needed to be designed so that the offered prospects of service to America, whatever its form, could offer the recruits a cognitive ideology that permitted them to enjoy both the killing and their families, without blinking.  Both worlds were OK, and in no wise essentially contradictory because it is a world without consequences for the right actors.  Also the children are in no wise effected as long as things look right.  So mummy can kill daddy, but as long as mommy’s well groomed and her hair’s nice the daughter doesn’t miss daddy.  General grooming, use of the right products and a finely tuned suburban fashion antennae are all part of the ideological kit, all part of the wiring.
That’s about it.  Tarentino is now busy constructing the myths required by the American empire to  bind the populace into the new wired up belief system that you can have everything at no real personal cost.  Tarentino might try to contend that KB 2 is simply a tongue in cheek strip of American Gothic, but the cosmic delivery system often works most effectively in joke mode, particularly when large numbers of people don’t get the joke: Bush for President!  Anyone?
I am sure that Tarantino et al had fun (another important ideological concept of the Empire) whilst making KB 2 but I think that as film maker he seems to have lost the flair  to do it.  The use of filmic patina  the black and white sequences only reinforces obvious function of these sequences to effect a retro ‘40s noir heroic reading.  His camera is also big into texture – skin plaster, wall, wood but my feeling is that this prominence of texture is no more than a device to give a real feel to the unreal.  The film plods through predictable locations stocked with predictable characters such as the psychopathic crazy loner, the old kung fu master with big stick to beat students. All the clichés are here – Bill himself as a latter day Charlie of angel fame -but both the shooting and the script are laborious overwrought and overdeliberate as they are in poorest examples of the Gothic revenge genre.
The lines handed out to Carradine in particular are the worst, mainly because he has a lot of them and his scripting reminded me of the loud mouthed self important flatulent producers that you meet at media parties: their only interest is themselves.  All the dialogue, Thurman’s VO included, had the same archeness of writing and delivery.  Somehow I imagined that at one time Tarentino was capable of deft use of words, but that was perhaps when he was telling stories, now he is peddling ideologies.
adrin neatrour 2nd May 2004

Themroc -Claude Faraldo – Michel Piccoli, Beatrice Romand – France 1972

Viewed: 16mm print; Side Cinema Newcastle, 14 November 2004

Ticket £3-00Themroc -Claude Faraldo – Michel Piccoli, Beatrice Romand – France 1972
Viewed: 16mm print; Side Cinema Newcastle, 14 November 2004
Ticket £3-00
 
Send on the Clowns
Its like Claude Faraldo has taken one horrified look at what’s going on in the world about him, and in time honoured tradition stuck two fingers in his mouth and sent out a shrill piercing sliding whistle summoning  Michel Piccoli wearing full clown costume into the arena to save the day for the audience.
 
When in the course of a show in the big top disaster strikes the sexy trapeze artist off her bar, if the lions maul their virile tamer, if the big top catches fire or the four horsemen deal out death across the skies, the circus tradition is to send on the clowns.  It’s an old ploy.  Not just a divertissement but the realisation that the clown has something to give to the audience – clown -ness – that might guide them through a dire state of affairs.  Clown-mode a state of mind where reality does not comprise of events to which you re-act.  Rather reality is perceived as a flow of events with which you interact for the purpose of play.  Clown-mode shows that with some situations playing with the energy is best means of the survival with awareness.  At Armageddon in clown mode you will stay alert: in clown mode there is no blame, no personal responsibility for what is, no imperative to understand only the recourse to play.  To play now.  To play with and by pointing up all the forces in play by giving total attention to being.  Play which involves the total exploration by all the senses of each passing moment attracted by clown consciousness.  There is no intentionality in clown mode only existing at and for the moment.        
 
From the opening sequence with its tacky title cards during which the only recognisable word in the whole film is pronounced – we hear the guttural emuncative enunciation “Themroc” (where does this word come from, does anyone know.  It feels like the name of some cartoon character) we are at the circus where Piccoli clown takes over the show indifferently hostile to the increasingly exasperated and frustrated machinations of the ringmaster, the force of order, to control his behaviour.  Picolli clown’s behavour can’t be controlled because this is the last show.  This is all that remains to do.   In the last act of the last house when everyone has turned into robots that pretend nothing is happening, who are unaware that we are sitting on the self destruct button,  Piccoli clown puts on his red nose paints his face white and gets on with the business of  clown.  The naughty id- child in the man’s body with instinctive responses to the stimuli of the dying world – in particular those responses that are erectile. 
 
Themroc is from camera to performance, becoming clown. In Themroc, Faraldo explores a line of retreat from the horror of the broken machine world and the self important gibberish of machine speak (Themroc should be required viewing for Radio 4 presenters).  It is an actual film of exploration in itself.  Everything in Themroc is on the screen: there is nothing hidden either content structure or form.
 
To see in Themroc anything other than what is on the screen is to miss the point.   What Themroc is not, is,  it is not a metaphor.  Not a metaphor for anarchy or any political system state or philosophy.  It is clown simple.  It has no metaphoric content or meaning whatsoever, noting symbolic nothing allegorical.   The becoming clown in Themroc is actual process of following a line of escape – visceral sensual indulging cruel and always extreme.  This is clown.  Putting on the red nose is real (try it) response to the world.  Being clown is creating a new world of immanent desires immediately gratified.  Piccoli clown is an escape but an escape that in itself leads nowhere.   All Piccoli clown can do is to indicate to other people that there is a way out of experiencing the world as an automaton.  It is a way out that doesn’t lead anywhere but is alert.  Sometimes that’s all there is.
 
The rule of the clown is that like the animal he does not speak.  Like the animal the clown points directly and acts immediately on (not reacts) stimulus.  Piccoli clown completes the implied logic of Harpo clown.  Where Harpo clown chases the sexy women Piccoli clown dives straight into their crotches and makes them laugh with  his tongue; where Harpo clown closes his jaw round someone’s limb to bite then, Piccoli clown goes the whole hog into cannibalism eating the pompous self conceited bullying representatives of authority the policeman.  Where Harpo reformulates and recastes the world by use of outrageous objects produced by delving into the voluminous wrap of his coat which envelopes him like a tent, Piccoli redefines the world according to clown rules by engaging in a primal act of architecture and remodeling his bolt hole.  In an infectious orgy of destruction he smashes out the exterior walls of the apartment,  rips out fittings and hurls away the furniture making a cave like platform from which Picolli clown can survey the world and wave to it. 
 
And the camera loves Piccoli clown. The camera is his friend.  It loves his face because the face of clown says everything there is to be said about clown.  Beautifully mute poison words don’t fall form the lips of the clown .  Clown doesn’t use his face to lie  to deceive or mislead like those cheap actors. Clown is impeccable. You love the face of the clown for exactly what it is: truth without dissemblance;  state of mind without ulterior motive.   The face of the clown moves with him and sees and hears the world as he does.  And the camera follows the face of the clown seeing and hearing the world as he does – experiencing world as clown consciousness. 
 
Piccoli’s face and Faraldo’s camera move together turning the world upside down, exhilarated by acts of petty destruction and  happy together in the rubble dust and smoke.  I don’t think you could make such a film today, with camera and actor so complicity at the edge of vertical surfaces.  Yet it is the complicit relationship of this bond that takes the film in clown mode experience, something rare in cinema.  
 
Themroc is the last movie made in clown- mode.  After 30 years it feels time for another film to put on the red nose and white make and explore the line of escape of the clown.
Adrin Neatrour 15 11 04
adrinuk@yahoo.co.uk

Lost In Translation – USA 2003 Written and Directed Sofia CoppolaA little way into Lost in Translation (LIT) as Bill Murray was going through his paces, he reminded me of an old news item I’d seen in the early ‘90’s. An item actually so long ago I can no longer remember if it was real or if I dreamt it. Whatever – in this memory George Bush senior is visiting China and is shown round a high tech factory. In wide shot, we see a picture of him as he enters a room full of Chinese technicians. As his Chinese hosts gesture and explain what’s happening, Bush peers out anxiously at the scene. In the close-up that follows the master shot we see his face clearly and that it divides into two expressive halves. In the lower section his lips are bared back into a rictus, a forced smile which suggests an attempt at the sort of expressive control demanded by convention and protocol, to show that he is engaged and interested in what he is looking at. But in the upper section of his face his eyes have this look of a threatened incomprehension. He doesn’t get what’s happening, he doesn’t understand all these funny little fellahs agitating around his knees. Or, perhaps old George was thinking of the ordeal that lies ahead in the evening to come. The 39 course Chinese banquet where he will have to ingest matter that possesses few of the qualities that Americans normally associate with food. Food that can choke you.
As with George Bush so with Bill Murray, LIT is a litmus paper from Hollywood marking the psychic chemistry underlying the basis of US foreign policy. Aggressive incomprehension. OK some people need no introduction or reminder of this psychic reality but it is worth pausing to think about the nature of the writer director of LIT, Sofia(wisdom-sic)Coppola. As evidenced here her work is representative of the experience and ambitions of a totally assimilated ‘second generation’ American. Her father’s films drew on his innate cultural experience and still had a residual italianate character. Daddy’s films, Hollywood in form, were invested with and exploited Italian American cultural experience. By the time we get to Sofia, this world hjas slipped off the map. Even in its superficial trappings, it is abandoned territory. With Sofia the new sensibility is of the shopping mall and the hotel room. Her film, and as writer director of LIT it is her film, gazes upon a world which she can shoot, she can buy sell and possess momentarily but which otherwise interests her very little.
At heart LIT is a travelogue tricked out with a couple of running gags. Gags such as – hey! Japan is weird – and we keep having this bunch of stuff happen – like its really funny you know – the thing is the japs – how d’ya know what’s going on – in their heads – you know. The second gag revolves round the portals of communication from home: like – like Bill – keeps getting these calls and fax right up his ass – stuff from his wife – like he can’t relate to it – in this weird Tokyo shit just doesn’t make any sense.
Intentioned or not the film depicts the brutal banality underlying US relations with other cultures. Minds brainwashed by suburban monogamy and homogeneity the American psyche is unable to comprehend the other. Unless strangeness is artfully arranged( Like flowers -hey the Japs are into that stuff) to accommodate their gaze the American feels trapped in a menacing and threatening environment. The response of LIT to ‘this other’ is at two levels.
At the level at which the film itself was conceived, the script written and developed, shot and edited – the response of LIT in structure and form is to target the Japs and the Jap culture as the butt of the joke. Deterritorialised within the vehicular language of Hollywood film scripting, the Japanese and their culture are characatured and ridiculed as being rigid frantic and utterly bizarre like Monte Python TV. The internal response contained within the film is that the two characters Bill and Scarlet(I’m sticking with their real names) being sensitive souls, in the face of this otherness, retreat to the sanctity and sanity of the hotel/asylum. They hide in the ensuite bedrooms and the American bar where they find comfort amidst the familiar and reassuring trappings of American corporate culture – a cultural milieu in which I suspect Sofia also finds comfort in times of stress.
In this comfort zone you can watch goofy Jap TV to confirm how right you are to be where you are. In the hotel room, Scarlet and Bill find each other and in each others company address some of life’s problems. Strange to note that as we watched Bill (or was it Scarlet?) channel hop the TV a scene from La Dolce Vita appears on channel and we see Anita Eckberg and a cat on screen. So Sofia has been to the video store or maybe raided Dad’s video collection to check out Italian neo-realism. Is this some sort of acknowledgement of LIT’s pedigree, a nod to the masters – a statement of her ambition?
Then I wondered if she had also checked out French new wave. A disconcerting thought occurred to me as I pondered other potential intellectual markers. I wondered if somewhere in the conceptual bowels of Lost In Translation there lurked Sofia’s attempt at an homage to Resnais’ Hiroshima Mon Amour? A frisson of anticipation took hold of me when Scarlet got on a train to leave Tokyo during a travelogue section of the film. I wondered where she was going. Is she going to Hiroshima? So she and Bill can talk about important things back in the hotel room? To my relief Sofia wisely avoided sending her protagonist to Hiroshima. Sofia settled for sending her to the safety of Kyoto where Scarlet indulges some harmless Temple watching and spies a coffee-table wedding of a beautiful Japanese couple.
Actually Scarlet’s character even in terms of the films limited ambition to aim no higher than Bill’s amusingly receding hairline, is mildly disappointing. As a recently graduated philosophy student she is not allowed mention of a philosopher and confines herself to bobo questions to Bill relating to the great unknown – the American suburban marriage and its progress through time to the arrival of kids.
In sum LIT is a terrible movie but a dark parable. I don’t think anything is lost in translation its all there if you need any more dark Hollywood parables.
Adrin Neatrour Jan 2004

Br(other) Rabbit’s Tale by Tom Jennings

[essay on hip-hop, Eminem and 8 Mile, dir. Curtis Hanson, 2003; published in Variant, 17, May 2003]Br(other) Rabbit’s TaleOne of the central conceits of 8 Mile – Curtis Hanson’s (2002) film about an aspiring hip hop performer, starring controversial rapper Eminem – seems to have eluded the notice of critics and reviewers. This adds to the levels of contradiction and irony in the way the film tackles the subject of hip hop – which, if not ignored altogether in serious debate and polite conversation alike, is generally condemned and dismissed as one of the most scandalous, degraded and degrading forms of contemporary popular culture. Partly this opprobrium results from rap’s refusal to practice the subterfuge usually necessary to sidestep sanctions when bringing lower class vernacular into the public domain. But whatever its significance in terms of social class, hip hop and rap music derive from and draw upon the rich veins of African American culture, even if in America itself and on a global scale young people of all races and backgrounds have taken it to heart, and take part in it in their millions. Even so, the musical forms, performance sites and conventions, expressive styles and lyrical and narrative structures employed in rap are most usefully seen as developments – in the context of today’s social, cultural and technological environments – of African American community and artistic traditions also prominent in the blues, jazz, soul and funk, and in Black oral folklore, storytelling and literature.2
Black and White and Read All OverSo despite its commercial success US rap is still generally perceived as a predominantly Black artform, even if increasingly marketed to white youth. What, then, does it mean for the main protagonist of 8 Mile not only to be white, but also to choose the stage alias of ‘B. Rabbit’? In the script his friends affectionately clarify the ‘B’ as the rather childlike ‘Bunny’. This is appropriate given the Oedipal conflicts experienced by Eminem’s character, Jimmy Smith Jr., and as a bonus also refers to cartoon trickster Bugs Bunny. But his ‘official’ nom de guerre as an M.C. who competes for supremacy in lyrical ‘battles’ is not Bunny, but B. Rabbit – referring to a figure from a different genre, but with similar levels of complexity and ambivalence and a parallel degree of social and political significance. Brer Rabbit, along with the predatory Brer Fox and other animals living in the ‘briar patch’, is a mythic hero of children’s stories, and for older generations something of a lower class antidote to Beatrix Potter et al. His origins lie squarely within fables and parables refined and passed down orally in enslaved communities – as social practice rather than literary form – educating Black youngsters in the ways of the world, how to stay out of trouble and even, maybe, come out on top.
From their humble beginnings (at the cotton-picking grass-roots, so to speak), these cautionary and inspirational tales passed into acceptable literature courtesy of Joel Chandler Harris, from Atlanta, Georgia, who was the first author to publish such an extensive collection of ‘Negro’ stories, as related by fictional narrator ‘Uncle Remus’ standing for the realism, wisdom, benevolence and political savvy of Black elders. In literary criticism starting from the 1920s Harlem Renaissance, Harris is cited as an exemplary case of the appropriation by white people of Black cultural resources. Now in 8 Mile we have the first Hollywood representation of underground hip hop, but written, produced and directed by white people, telling the story of a white rapper trying to get by. The choice of moniker refers to this troubled history, and to the contemporary exploitation of Black culture via the commodification of rap music and the ambiguous presence of white people within this field.
Tourism, Tarzan and ToryismTo many critics, this presence is not ambiguous at all, but represents straightforward colonisation – a view appealing to politically correct liberals, who are already predisposed to rubbish hip hop (and any other lower class cultural expression resistant to their moralising). So novelist Jeanette Winterson sees Jimmy Smith as merely: “a tourist … a white man going into Black culture and, lo and behold, he does it better”.3 This echoes Black separatist discourses aiming to maintain the purity of hip hop as Black culture. In US rap magazine The Source, Harry Allen invokes the figure of Tarzan to explain the success of both Eminem and Jimmy Smith Jr.: “a white infant, abandoned by its mother and father and raised by apes, who rises to dominate the non-white people and environment around him”, taking advantage of “the Black facilitation of white development”. This process is argued to be pivotal to the contemporary “refinement of white supremacy” where, for example, “hip-hop is valuable for one reason only: because a lot of white people are into it”.4
Both kinds of criticism are persuasive to a certain extent, arguing in essence that any active involvement of white people in Black culture necessarily implies theft and mastery – and, after all, the history of imperialism and white racism (not to mention, more specifically, Western popular music) has consistently led in that direction. Unfortunately, as well as entailing a rather simplistic, static and closed conception of both Black culture and hip hop, such judgements are extremely pessimistic about the potential for meaningful interaction between Black and white people, whether in culture, politics, or any other arena. However, Eminem’s character is not dubbed ‘Lord Greystoke’; and the origins and associations of Brer Rabbit have survived Joel Chandler Harris’s colonisation as well as Enid Blyton’s bourgeois white supremacist erasure. Maybe hip hop’s Black roots are still hardy and perennial in the briar patch, whatever their fate in the well-to-do garden.
If so, a distinction must be drawn between what happens at the grass roots of hip hop among real live individuals and groups, and how this is mediated, transformed and distorted in the public sphere. The film clearly wants to straddle both realms in purporting to depict participation in a local hip hop scene, while itself being a commercial product aiming for mass consumption. Yet critical positions such as those outlined above refuse to consider such complexity, preferring ‘black and white’ caricatures which are just as crude, restrictive and downright unhelpful as those found in the discourses of politicians, the media, elite cultural institutions and all the other vested interests inimical in principle to any of our subversive pleasures.
Into the Melting PotSo, in a post-industrial Detroit suitably photographed by Rodrigo Prieto (Amores Perros) as toxic and rotting, Jimmy Smith Jr. struggles to carve out some autonomy and escape the rabbit’s fate (to be tamed, captured and eaten). The hostility and hopelessness of the ghetto offer him only insecure drudge jobs, reinforced by his equally bankrupt family dynamics and relationships with women. His crew provides a nurturing surrogate family for its members, immersed since childhood in hip hop as part of the popular cultural landscape. They have gravitated towards the local rap scene, led by Future (Mekhi Phifer) who hosts regular nightclub events featuring contests between aspiring MCs. Witnessing and encouraging his emerging wordplay skills, his friends urge Jimmy to overcome his shyness and insecurity and take part. The film covers the period in which he tentatively enters and negotiates the contours of this vibrant public sphere, practising and elaborating his lyrics in various settings – culminating in victory over lead rapper of rival posse ‘The Free World’.
8 Mile does capture, if sketchily, the atmosphere of grass roots underground hip hop – and is thus one of very few representations in the mainstream visual media of a phenomenon common in urban centres globally.5 It marks out the different interests and agendas of those involved, and correctly emphasises the quintessential site of hip hop performance – the party. Here boundaries between production and consumption blur as DJs, MCs and the dancehall audience collectively interact in call and response, bodily and aesthetic appreciation and ritual communal celebration.
Slaughtered, Skinned and GuttedBeyond that, the meagre characterisations and backstory barely hint at how Jimmy Smith’s personal trials and tribulations have given him the drive and energy (let alone the poetic skill) to craft the rap performances that the film is structured around. Worse, B. Rabbit’s lyrical attacks as a battle MC are similarly one-dimensional. They do conform to some conventions of the form, weaving biographical and local material into references to popular culture, current affairs and the traditions and history of hip hop – focusing on the socio-economic position shared with his audience in the here and now. But he avoids deeper issues of identity, difference, roots and origins, except when criticising in others the commonplace discourses of racial prejudice and machismo’s sexism, misogyny and homophobia. So, pre-empting the recycling of ‘poor white trash’ stereotypes, he acknowledges and embraces these, glosses their injustice and external causes, and trumps them with well-rehearsed elaborations exposing their lazy repetition.
Most seriously, the price of failure to invoke a positive presence of his own is an inability to boast – that archetypal rapping device crystallising one’s rhetorical manouevres and stylistic prowess into a stage embodiment of gravitas and purpose. Thus at one point he ‘dies’ on stage, unable to respond to a Black audience’s collective ridicule of his whiteness. He can deal with it individually, though, using his smart mouth to puncture his opponents’ pretensions. He cuts The Free World adrift from their roots in Black oral traditions, accusing them of empty posing (by copying 2-Pac – a seminal 1990s MC), rather than engaging in a genuine process of growth using the wisdom of the ancestors. Capped with the revelation of their middle class backgrounds, this clinches the argument for the crowd.
B. Rabbit’s self-erasure is intelligible, given the historical status of ‘whiteness’ as a badge of automatic (fictional) superiority and (actual) domination over others. Flirting with the white racist denigration of Blackness, he insists on the pathetic nature of whiteness, and is content for the Black audience – as his social equals – to judge. Nevertheless, his rejection of minstrelsy (pretending to be ‘Black’), while important, extends to a weak integration of style, lyrics and music – he has no charisma, raps with a clumsy, fractured ‘flow’, and his rhymes consistently miss the beat and work against the rhythm. All that remains is linguistic trickery fuelled by disembodied anger, detached from a coherent personality, historical anchorage and the sense of cultural continuity implicit in African-American popular music. As it happens, this recalls the passage of Brer Rabbit from subversive West African trickster, via transgressive free-living slave, to sanitised cuddly toy.
White, Sliced and WholesomeHaving rendered its hero insubstantial, inoffensive and bland, 8 Mile works as a safe, conformist narrative of ‘poor boy makes good’ in that long tradition of conservative Hollywood films exhorting the popular mass audience to keep their heads down, work hard and fulfil the promise of the (white anglo saxon) protestant ethic. But if the talent to justify success is now sacrificed to local ordinariness, hip hop’s invention and imagination are lost along with the complex, diverse artistry of its practitioners. As usual cinema can only represent the richness of lower class life in reductive stereotypes. But the big payoff is that the main attraction rap offers its audiences – a Black challenge to the hypocrisies of mainstream society – is falsified. All signposted in the allusion to Brer Rabbit.
Ritual naming as transformation is a frequent theme in Black cultural visions of transcendence, yet this choice of name marks a space made vacant by violation, exactly signifying a lack of progression. Drawing attention to their own deceit is thus the film makers’ alibi for viewing hip hop through the lens of whiteness – because a biopic about any of the Black superstar rappers would have required none of these levels of concealment and evasion to guarantee healthy box office. But it would have had to tackle an issue that the big money behind Hollywood blockbusters is terrified of – the increasing centrality of race combined with class – a theme familiar in the daily lives of the mixed hip hop nation of American youth. Instead, 8 Mile counterposes class against race, just as all shades of reactionary and separatist US political discourse have consistently done since the 1970s – mystifying deprivation with euphemisms of Black deficiency in the former, and nailing the prospects of the Black poor to the interests of the vanguard middle classes in the latter.
Convenience Food for ThoughtNaturally, in its cynical exercise of postmodern irony, the film wants to have it both ways, so the aspirational trajectory as well as the promotional strategy devolve onto Eminem. But he has been eviscerated of his exhilarating deployment of infantile excess, the shock tactics aimed squarely at respectable society and hysterical cartoon exaggerations exposing the effects of poverty and despair on the personal and social fabrics. Surely only the ignorance of critics, the gullibility of consumers, and the complacency of power could confuse this performer with this role. Now that is an unsavoury alliance – albeit one very convenient for those to whom culture is simply entertainment and hence profit.
For 8 Mile to fit Hollywood conventions and its own publicity, the most salient features of both rap’s Black heritage and Eminem are effaced, so that the film hides its most serious flaws by trading on his reputation. Hamstrung by their wholesale collusion in this, the reviews were able to recognise neither the flaws nor the (limited) achievements.6 Now, the status of critics in the popular media is often predicated upon the public’s naive susceptibility to the commercial wiles of the Brer Foxes of capitalism. But here they unwittingly reproduce it, obliterating the distinctions between the marketing hype generated around a commodity, and what the material used might mean to its audiences. No surprise, either, that 8 Mile’s most convincing stereotypes are the hustlers picking over local rap for its juiciest packageable morsels, just as mainstream record companies do with their raw material. With Eminem this means crafting a celebrity brand image that isolates, fetishises and falsifies each of his attributes as unique and unsurpassed individual achievements of (white) genius, rather than the minor (if interesting) variations on well-established hip hop themes that they undoubtedly are.
The Multiple Slim ShadyEminem’s vision starts from vicious infantile revenge fantasies, switching indiscriminately among targets – his mother, wife, peers, other MCs, the social environment, economy, media or government – attacked for their various failures to support his needs and wishes, in moods veering from depression and self-disgust to persecution mania and full-blown paranoia. The rage is channelled into lyrical anecdotes in the familiar hip hop registers of lower class teenage rebelliousness, abusive hypermasculinity and gangsta rap nihilism, with video vignettes dressed in the lurid iconography of exploitation film genres, comics, animation and a general wallowing in trash culture, kitsch and bad taste. Ice-T – an original ‘gangsta rapper’ – aptly describes him as the “Jerry Springer of rap”, practising the art of “saying the most wrong thing possible”.7 This captures the sense of a community of grievances being played out, but misses the psychotic core – a splintered and embattled self, deriving purpose and energy in combatting the absence of unconditional love (e.g. respect as an MC) with hatred, bile and malice.8
The comic artfulness of the rendering of nightmare into narrative, and its catharsis as performance, positions Eminem as a tragic clown more in the comedy tradition (from Lenny Bruce and Richard Pryor onwards) linking pain, shock and mirth. Whereas the many talented hip hop jokers have tended to play it just for laughs, the feelings Eminem expresses are audibly and visibly heartfelt. And what takes the shock tactics beyond the adolescent exuberance and sleaze of rap acts marketed as teenage rebellion, like the Beastie Boys or Smut Peddlers, is the focus on the dire social implications and circumstances of his existential misery, as well as the converging political and economic interests that demand it. Put bluntly, the party always goes (badly) wrong.
This configuration follows the ‘deranged MC’ subgenre – itself derived from the urban mythic ‘mad and bad’ Black man. There is even the occasional presence of producer and father figure Dr Dre, or Detroit rap crew D12, as a social safety net, as with other famous rap portrayals of lunacy and inadequacy. But Eminem is basically solipsistic. Alone in his internal universe of conflict – not alienated from others but within – he has no shared aim or project for successful performance to embody. Unable to take solace and courage from a Black heritage, he accepts that the self-destructive logic of his abjection promises no escape.9 Thus the lyrics lay scattershot blame, vehemently but without specificity or the explanatory power to convince, at a system which is mad, or “politically incorrect”.10
Hip Hop HypeJust as the compulsive staccato processing of language in multiple alliteration, rhyming and metaphor reproduces the obsessive repetition of psychosis; so the integration of linguistic elements into spoken flow and rhythm is likewise fragmented. Whereas what Adam Krims11 terms ‘speech-effusiveness’ is now typical of the most skilful and innovative rap, many practitioners of it are far more accomplished than Eminem – both in terms of the musicality of the vocals (pitch, timbre, texture), and their meshing with the antiphony and polyphony in the instrumental. Failing to align the voice and poetic metre with the beat hinders the pleasurable experience of the music with the body as well as the mind – hence the usual judgment within hip-hop that Eminem is very far from being the best rapper around.12
But the publicity terms he has been saddled with – and which he consents to for the sake of a career – say otherwise, because those who succeed can then be held up as examples of ‘the American Way’ able to transcend their backgrounds (of class and/or race) – exceptions which prove the rule. So Eminem is produced and sold as universal (i.e. white) novelty pop,13 even while coincidentally undermining various racial stereotypes that neither he nor his commercial backers or critical detractors, for their diverse reasons, dwell on. A foul-mouthed, drug-crazed psychopath hardly fits the historic white ‘genius’ profile; there is none of the middle class ‘wigger’s affected pose of fashionable Black styles; and the depiction of family dysfunction and moral failure turns on its head the politically-charged discourse of Black pathology hiding behind class rhetoric – the latter being notable given rap’s reluctance to tackle this directly.14
However, Eminem’s silence on his personal experience of racism – except individual prejudice against his whiteness – shows that he is no ‘race traitor’15. This avoidance allows him to assert the irrelevance of race, substituting the world view of the universal loser – just a “regular guy”16 like millions of others. If challenged, he projects back onto whoever is his enemy at the time – “I am whatever you say I am” – where the simulacra of his personae and their progress in the mediated world preclude any  ‘real’17 His personal route to salvation is instead implied by the honesty and humility of his engagement with hip hop. Against all the odds, this gives the gratification of finding a voice and deploying a language – a conclusion common to adherents of hip hop in all its manifestations across the world.
Hip Hop HopeIf Eminem’s ravings lack the social embeddedness to provide historical perspective or communal insight into the nature of the processes which afflict people and make them mad – these are precisely the kind of criteria which have consistently given Black artists the desire and wherewithal to seek paths to redemption. This kind of ethics has been a preoccupation of hip hop since the start – notable in Afrika Bambaata’s Zulu Nation; Grandmaster Flash (‘The Message’); KRS-One, Public Enemy and Rakim; through to hardcore via NWA, 2-Pac, Wu-Tang Clan and Nas (among thousands of less famous examples). However, each new wave of rap styles has been facilitated, amid accusations of dilution, by the steady growth of relatively independent music industry sectors with a strong Black presence, striving to influence and moderate commercialisation. In this climate, class politics of any kind have rarely been prioritised, although a quietly persistent strand alongside the much heralded Black nationalism and pride.18
So, Chuck D of Public Enemy is surely correct in saying that, being white, Eminem can tackle “issues that Black rappers are encouraged to leave alone for marketing and commercial reasons”.19 But that’s not the whole story. The Black traditions have persistently militated  towards subverting oppression by wresting its adverse cultural and discursive conditions into some form of social agency and control. Since the ideology of Black capitalism – popularised by the Nation of Islam, Spike Lee and Public Enemy, for example – came to be embraced by US hip hop entrepreneurs (and reflected in the music), economic control has taken centre stage. Thus record labels and management companies that are (at least partly) Black owned and controlled have gained commercial footholds by deliberately packaging the music to appeal to local Black community markets (in Atlanta, California, Miami, New Orleans, etc.), pandering to corporate media (so-called ‘hip-pop’) and/or crossing over to white rock and heavy metal (Run DMC, Ice-T, Public Enemy, Cypress Hill, etc).
However, even the current ‘ghetto fabulous’ fairy stories of wealth and glamour, which incorporate mainstream pop and R&B, still retain muted elements of social critique in Blues laments and lower class sentimentalism. Similarly, the Black Mafia subgenre could be interpreted as an oblique critique of capitalism as crime, equating the competitive rivalry of the music industry with mob families who were once mere street gangs. If so, gangsta rap might represent an underclass corrective to the moral sophistry inherent in a philosophy of uplift through the success of the few – but which absolutely requires the continuing failure of the many.20
Sadly, if predictably, marketing imperatives work hard to hinder such incipient political potential from clearing the space to develop. The media, politicians and major record companies may have their pound of institutionally racist flesh, but money sets the parameters. 2-Pac is a typical case – his attempt to meld lower class manifesto (‘Thug Life’) and Black Panther-derived social credo was sabotaged by the commercial strategy of his label, Death Row, who progressively spiked all but the most nihilistic material.21 On the whole, the transgressive power of lower class vernacular retains the affiliation of core audiences, but being presented solely in terms of Blackness sells more widely, engages the pro-censorship Black and white middle classes, suits the scaremongering of the media and conservative politicians, and fits various agendas of racial essentialism and Black unity (hence the furore over Eminem’s casual disruption of these rhetorics). Paul Gilroy characterises the outcome of this ideological tangle in the cultural compromise formation that is contemporary hip hop as “revolutionary conservatism”. He points out that its utterly hybrid and syncretic nature, and the diversity (especially in terms of class) of its producers and users account for both hip hop’s unprecedented global popularity and the consistent failure of public discourses to understand it.22
Arts of ResistanceRussell Potter argues that the resistive potential of hip hop lies in its continuing capacity to articulate contemporary vernacular subversions of dominant cultures, in late capitalist conditions of increasingly global and frantic commodification. The significance of African American traditions is that their particular cultural trajectory from slavery till now has enhanced the ability to creatively steal, mock, honour and re-present ideas, words and sounds simultaneously, in order to convey experience, history, pain and desire in artistic expression – and have thus been especially well-placed to exploit post-modern forms of bricolage and revision.23 So from a core, or benchmark, of black practice, hip hop has mobilised the whole range of cultural material at its disposal, using all available techniques and technologies, to suit its own local and equally subordinated expressive needs – including those of racially mixed and culturally hybrid communities and scenes. This has enabled its worldwide dispersal, through a commodified ‘word of mouth’, to overflow and sidestep all of the clumsy and misguided attempts at policing and suppression.24
But while these vernacular cultures can provide the necessary grounds for transgression, this can easily resolve into mere coping mechanisms on the part of the oppressed, who remain contained by power. This danger is acute given that the fetishised fashion accessory of superficial ‘blackness’ in style without content is now offered unremittingly for consumption, including the purely commercial manufacture of simulations of grass-roots practice. Many marketed hip hop acts, black as well as white, could be interpreted as domesticated Brer Rabbits in this sense, such as Puff Daddy/P.Diddy (a bourgeois ‘class minstrel’ and rather bad MC), Vanilla Ice (fake ‘black’ and fake ‘street’) or N’Sync’s Justin Timberlake (fake everything) – not Eminem, though, who is to some extent honourable even if failing to outwit the Fox. Conversely, various derivations of hip hop have virtually offered themselves up for recuperation, taking themselves too seriously through pretension or elitism. In the UK this might include the trip-hop and drum and bass genres, which sought to legitimise themselves in terms of mainstream aesthetic values and the accumulation of cultural capital; or the remnants of rave cultures whose absorption into mere weekend recreation seems virtually complete. Whereas in rap music the dense and sophisticated vernacular, the oppositional stance and refusal of respectability, and grass-roots credibility, affiliation and involvement combine in ways that, even after more than two decades, still seem to completely confound the status quo – as the reception of 8 Mile in clueless celebration or malicious dismissal suggests.
James Scott has revealed how colonised and enslaved subjects communicate among themselves using ‘hidden transcripts’ in language and cultural activities.25 These nurture resistance to domination and keep hope alive, while the explicit versions in ‘public transcripts’ purport to and seem to fit the demands of the ruling groups – to whom the ‘real’ meaning is opaque. Scott concludes that when political action does develop against domination, it is the hidden transcripts which provide the discursive and cultural weaponry and ammunition which explode into overt expressions of revolt. Maybe hip hop’s enduring achievement will be that, in terms of surface appearance in the age of Spectacle, the hidden and public transcripts are the same – although the meanings are worlds apart. The complacent networks of privilege try to suppress the open expression of the vernacular, mistaking symptom for cause and in the process revealing the stupidity, venality and complicity of their cultural disciplinarians. But the politics of rap’s reception provides the younger, newer strata of colonised, enslaved, migrant and surplus urban populations with the opportunity to bear witness to the obscenity of the globalised New World Order and its neo-feudal military economy.
This isn’t politics in the recognised formal, programmatic sense; it’s a set of cultural patterns which adeptly resist the hitherto false promises of such straightjacketing – on the part of those excluded from all other sites and systems of cultural and political expression. By the understanding and generalisation of the details of specific experience into actively shared anger, private dissatisfaction can be transformed into a rap(t) productive engagement when, all around, defeatist cynicism is a more intelligible response to today’s most unpromising of circumstances (and fostered as such as a deliberate tactic to shortcircuit opposition). As Paul Gilroy stresses, quoting Rakim, “It ain’t where you’re from, it’s where you’re at”.26 The question of where you want to go is still open.
Notes1. from ‘The Wonderful Tar-Baby Story’, Joel Chandler Harris, in Uncle Remus:His Songs and His Sayings, illustrated by A.B. Frost, Appleton Century Crofts Inc., 1908.
2. The best introduction to hip hop is still Tricia Rose, Black Noise: Rap Music and Black Culture in Contemporary America, Wesleyan University Press, 1994. Discussions of the African American genealogy of the Blues and Black literature respectively can be found in: Houston A. Baker Jr., Blues, Ideology and Afro-American Literature: A Vernacular Theory, University of Chicago Press, 1984; and Henry Louis Gates Jr., The Signifiying Monkey: A Theory of African-American Literary Criticism, Oxford University Press, 1988. For the global reach of rap music see: David Toop, Rap Attack 2: African Rap to Global Hip Hop, Pluto Press, 1991; and Tony Mitchell (Ed.) Global Noise: Rap and Hip Hop Outside the U.S.A, Wesleyan University Press, 2001.
3. in: BBC 2’s Newsnight Review, 17th January, 2003.
4. ‘The unbearable whiteness of emceeing: what the eminence of Eminem says about race’, The Source, February 2003, pp.91-2.
5. other than music videos, of course. The nearest mainstream cinema has come recently is the portrayal of a rap poet (Saul Williams) in Slam (Marc Levine, 1999), and a documentary on hip hop DJing (Scratch, Doug Pray, 2001).
6. for example Ryan Gilbey, ‘In the ghetto’, Sight & Sound, February 2003, pp.36-7.
7. in: Lock Up Your Daughters: Sex, Drugs and Rock ‘N’ Roll, BBC 1, 2003.
8. Most clearly seen in The Slim Shady LP (1999) and The Marshall Mathers LP (2000, both Aftermath Entertainment/ Interscope Records); and D12’s Devil’s Night (Shady Records/ Interscope Records, 2001).
9. In ‘Insane in the membrane: the Black movie anti-hero of the ‘90s’, The Source, May 1997, pp.36-37, Marcus Reeves shows how this staple figure in Blaxploitation films relates social conditions to behaviour rather than to being. See also S. Craig Watkins, Representing: Hip Hop Culture and the Production of Black Cinema, University of Chicago Press, 1999.
10. Eminem, in: Rhythm Nation, BBC Radio 1, 28th March 1999. His latest release, The Eminem Show (Aftermath Records, 2002) leavens the shock tactics with faltering attempts at serious commentary and some rather bland pop and rock sentimentality parachuted in.
11. Adam Krims, Rap Music and the Poetics of Identity, Cambridge University Press, 2000.
12. Eminem freely acknowledges his shortcomings here, for example in Angry Blonde, Regan Books/Harper Collins, 2000, and Chuck Weiner (Ed.) Eminem ‘Talking’: Marshall Mathers In His Own Words, Omnibus Press, 2002. Hilariously, Will Self mistakes this for a “white sensibility”: Newsnight Review, BBC 2, 17th January, 2003.
13. UK rap critics generally appreciate the wordplay skills (and little else) in the Eminem “circus”: e.g. Philip Mlynar’s review of The Eminem Show in Hip Hop Connection, July 2002, p.77. But again, the final judgement still tends to come down to race.
14. unless veiled by ‘the dozens’ or displaced into sex stories. See: Robin D.G. Kelley’s contemporary-historical analysis, Yo Mama’s Disfunktional: Fighting the Culture Wars in Urban America, Beacon Press, 1997; and bell hooks’ painstaking and moving discussion in Salvation: Black People and Love, Women’s Press, 2001. Paul Gilroy examines related questions of freedom, race and gender relations in Black music in ‘After the love has gone: bio-politics and etho-poetics in the Black public sphere’, Public Culture, Vol. 7, No. 1, 1994, pp.51-76.
15. in the sense of “treason to whiteness is loyalty to humanity”, Noel Ignatiev & John Garvey (Eds.) Race Traitor, Routledge, 1990; and contrary to Tom Paulin’s wish-fulfilment (ascribing to Eminem sentiments like “I don’t want to be white any more”), in Newsnight Review, BBC 2, 17th January, 2003. For whatever reasons, Eminem has scrupulously edited out of his lyrics all signs of the lower class white racism and much of the Black ghetto vernacular he will have grown up with. Incidentally in UK hip-hop, racism is also viewed depressingly often as mere individual prejudice rather than a historical and institutional phenomenon.
16. This is Eminem’s mantra, repeated in countless interviews, apparently unaware of the skin privilege giving him the luxury of asserting it. So, receiving probation in April 2001 for a weapons offence, he stated that the judge “treated me fair, like any other human being” (Mansel Fletcher, ‘A year of living dangerously’, Hip Hop Connection, January 2002, pp.59-61).  Whereas a Black ‘regular guy’ would get jail time – particularly pertinent given the new ‘plantation slavery’ of US prisons and sentencing policy.
17. ‘The Way I Am’, The Marshall Mathers LP. Meanwhile, the  media’s celebrity chatter remains oblivious to creative licence, obsessing about the lyrics’ literal truth, for example in Nick Hasted’s, The Dark Story of Eminem, Omnibus Press, 2003.
18. Nelson George’s Hip Hop America (Penguin, 1998) gives a concise account of the commercial rap industry’s development.
19. in: Lock Up Your Daughters: Sex, Drugs and Rock ‘N’ Roll, BBC 1, 2003. Apparently Dr Dre also expected less censorship pressures on a white artist (Ian Gittins, Eminem, Carlton Books, 2001, p.17).
20. see Todd Boyd, Am I Black Enough For You? Popular Culture from the Hood and Beyond, Indiana University Press, 1997. As well as the liberal-conservative themes of films like Boyz N The Hood (John Singleton, 1991) and The Player’s Club (Ice Cube, 1996), there is now a sickening trend for hip hop celebrities to publish self-help homilies and cliches about believing in yourself and working hard to gain success (for example in books by Queen Latifah and LL Cool J). Also note that ‘gangsta’ now conflates the earlier terms ‘hardcore’ and ‘reality’ rap in a classic African American Signifyin’ move.
21. see Armond White, Rebel for the Hell of it: the Life of Tupac Shakur, Quartet, 1997; and Michael Eric Dyson, Holler If You Hear Me: Searching For Tupac Shakur, Plexus, 2001. Earlier, the inspiring political initiatives from the 1992 LA uprising and subsequent gang truce were neglected in commercial LA rap: see, for example Mike Davis, L.A. Was Just the Beginning. Urban Revolt in the United States: A Thousand Points of Light. Open Magazine Pamphlets, 1992.
22. Paul Gilroy, ‘After the love has gone’ (see note 14), and Small Acts: Thoughts on the Politics of Black Cultures, Serpent’s Tail, 1993. The importance of hybridity and syncretic processes in the development of Black culture is stressed in his The Black Atlantic: Modernity and Double Consciousness. Verso, 1993. Many writers of the ‘hip hop generation’ use this kind of analysis to avoid the critical impasse which results from the assumption of a singular Black (or any other) identity – for example in Mark Anthony Neal’s superb Soul Babies: Black Popular Culture and the Post-Soul Aesthetic, Routledge, 2002.
23. Russell A. Potter, Spectacular Vernaculars: Hip Hop and the Politics of Postmodernism. State University of New York Press, 1995.
24. including occasionally from within the rap industry: see for example ex-The Source editorial staff member Bakari Kitwana’s The Rap on Gangsta Rap, Third World Press, 1994.
25. James C. Scott, Domination: the Arts of Resistance, Yale University Press, 1990.
26. Paul Gilroy, Small Acts, see note 22.
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Cock and Bull Story – Michael Winterbottom UK 2005 – Steve Coogan Rob Brydon

Viewed – Tyneside Cinema – Newcastle-upon-Tyne – Gala screening for Northern Lights Film Festival – 24 Nov 05 – complementary ticket.Cock and Bull Story – Michael Winterbottom UK 2005 – Steve Coogan Rob Brydon

Viewed – Tyneside Cinema – Newcastle-upon-Tyne – Gala screening for Northern Lights Film Festival – 24 Nov 05 – complementary ticket.

A Cock and Bull Story(C and B) is Michael Winterbottom’s(MW) film rendition of Tristram Shandy, an eccentric eighteenth century English litterary work written by Rev. Laurence Sterne as a notional autobiography. The driving concept of MW’s piece as it appears on screen is to produce a filmic approximation of this work by thematically shooting it as a film about the making of a film. This genre is typically exemplified by films that use their own original material rather than movies deriving from book adaptations as is the case with C and B.

The ‘We’re making a movie theme’ was possibly derived from a reading of the book that picked up its detached language when describing intimate and close details, Tristram Shandy’s consciousness of itself as a literary product, and its persistent wanton determination to disregard the rules of sequential prose by inventing itself as a form of long digressions, lists, asides and punctuation’s in time. Tristram Shandy deconstructs long before Derrida coined the phrase.

But Tristram Shandy is more than an exercise in style. Its style is always secondary to its voice, and it is this voice that one can hear over the two centuries since it was writtten, and it is this voice that as a reader, you come to love. Because it is a brave voice, a brave voice that is committed to truth. A voice that tells the truth. It is an intelligent voice that faced with the chaos and pain of life has discernment awareness and discrimination. If this were not the case Tristram Shandy would long ago have been discarded.

It is this voice, the central character striving with humour. for truth, that is the defining core of Tristram Shandy, not its style. Its style defines its superficial form. This superficial form is critical, artful and necessary for its success, but not sufficient. If Tristram Shandy had been all form and no voice, it would have gone the way of a million magazine articles and films.

A voice seeking to express truth is what is missing from a Cock and Bull Story. It feels from beginning to end that the director, MW, is absent. MW has nothing to say either in or through the characters that people his film. And having nothing to say MW as a compensation has recourse to a purely stylistic rendition of his Tristram. But A Cock and Bull Story is not even superficially in style a coherent film. It looks and sounds like a mish mash of different influences: Fellini’s 8 ½; Hopper’s the Last Movie; the Office; and sketch driven Python derivative TV. C and B fails to exert over its disparate elements any form of stylistic unity; which is of course precisely Sterne’s achievement.

C and B opens with a sequence in which the two male leads exchange persiflage about actor stuff. In the opening sequence the subject of their talk is Rob Brydon’s yellow teeth, which conversation sets up a recurring motif of actor rivalry that is intercut through the film. But the trouble with actors talking actor stuff is that a little goes a long way. The egotistical concerns of actors without any anchoring in plot or structure or character, are vacuous and fail to hold audience interest. Another ingredient in C and B pudding, are sequences from the production script meetings. These like the actor sequences tend to use hand held roving camera to sign that they are unscripted impro. These production group inserts like the actor sequences are uninspired and ultimately uninteresting(why should the audience be interested in the minutiae of an uninteresting film). It is during one of these sequences, a discussion about the why and the how to film the sequence of the Siege of Namur, that the film finally gets bogged down and lost.

Interstitially placed between the actor and production crew sections, MW films pieces to camera by Tristram( with picture inserts), sections of filming the film itself and the filming of sequences of the book mainly dominated by the funny sexy bits and the birth of Tristram. These sections look to have been shot by MW without resolve as to what kind of film he is making. He seems to be trapped by the otherness of eighteenth century prose and a demand to play the book for laughs: the result is an uneven unconvincing farrago of slapstick and formality.

Without a strong clear concept and ideas about how to film Tristram Shandy, A Cock and Bull Story is a movie adrift. It is hard to see why Michael Winterbottom took it from project to realisation. It is possibly a measure of the paucity of directorial talent in UK feature film production that he was able to get backing for a film that turns a literary conceit into an act of filmic arrogance.
adrin neatrour
adrinuk@yahoo.co.uk

Same Difference? by Tom Jennings
[Essay on cinema representations of European Asians & Muslims, published in Variant, No. 23, May 2005]
[see also Part Two: ‘Breaking Cover’, Variant, No. 24, September 2005 – discussing documentary representations of British and European Muslim women]
Same Difference? by Tom Jennings
[essay on film representations of British and European Asians and Muslims, published in Variant, No. 23, May 2005]

“The media and politicians don’t talk about Christian extremism, fundamentalism or terrorism – but everyone who considers themselves a Muslim feels tainted due to the propaganda use of 9/11” (Paul Laverty)1
Adding to the abiding casual cruelty of skin prejudice, people of Asian descent in Britain have faced a panoply of extra pressures in the last three years or so as a result of government panic based on ‘intelligence’ concerning external and internal threats of international (unofficial) terror – handily projected into the ‘strangeness’ of diasporic Islamic culture, in concert with displacing the blame for the withdrawal of welfare onto migrants and refugees instead of needing to feed the greed of corporate gangmasters. However, from recent current affairs and documentary exposure of the dishonesty and duplicity of mainstream institutional and megabusiness interests,2 it is becoming more widely understood how political ideology in the age of hyperreal spin routinely manufactures history in ways fictional genres hitherto scarcely imagined. Narrative construction and the elaboration of fantasy with contemporary visual technologies clearly resonate with media-saturated publics at levels of effectivity different from the more traditional reliance on dispassionate journalism and intellectual integrity. In any case, given the age-old capacity of stories to appeal to our deepest feelings and to change perceptions and behaviour, fiction may also have a role in subverting the patterns of domination in late capitalist governance – just as the hidden transcripts of folk culture and common vernacular have always sustained the oppressed and confounded power.
So, this essay reviews two high profile fictional film representations of the lives of British Muslim people. Their production was motivated by a wish on the part of non-Muslims to set the record straight with realistic portrayals of men, women, families and social networks just as complex and multilayered in morality, ethics, problems and behaviour as any other groups within a modern multiracial, multicultural society. Readings of these films are then set against a work of European cinema released at the same time to similar levels of acclaim but with no such issue-led raison d’être – but whose subject matter might offer comparable if contrasting depth in this respect. Finally, the closing section assesses the significance of these and other popular cultural representations of Asian or Muslim Westerners, attempting to sketch out the grounds upon which a recognition can be nurtured of the presence of conflictual diversity in us all. Acknowledging how differences between us necessarily and irrevocably cohabit and mingle with our similarities may undermine the us-and-them crusader rhetoric of Islamophobia along with the deeper-seated (conscious and unconscious) white racism lurking behind it – as well as in the long run eroding the further horizons of all cultural/ethnic and biological essentialisms too.
Family Matters1. Home and the Broken-HeartedDirector Ken Loach and scriptwriter Paul Laverty changed tack for Ae Fond Kiss (2004) – their third collaboration set in the West of Scotland following My Name Is Joe (1998) and Sweet Sixteen (2002) – in response to the dehumanising vilification of Muslims whipped up by the media and politicians since 9/11, and the consequently heightened everyday hostility experienced by British Asians. Laverty felt obliged to “do a story that saw Muslim people as rounded human beings; and family life as family life is everywhere, with its tensions and jealousies and guilts and the rest of it.” Similarly, to Loach: “Families are families; the surface details change but the emotional blackmail is the same … and there’s always rebellion”.3
Ae Fond Kiss sees the comfortable Khans from Glasgow’s southside arrange marriage between a distant cousin from Pakistan and their only son Casim (Atta Yaqub). He intervenes in a fracas between his sister Tahara (Shabana Bakhsh) and classmates when meeting her from her Catholic school, and a mutual attraction with Irish music teacher Roisin (Eva Birthistle)4 leads to them becoming lovers and a short break in Spain. They split over his impending marriage but reconcile when he comes clean with his parents. Then she is sacked because her priest (Gerard Kelly) denounces her for living in sin with a Muslim. His older sister Rukhsana (Ghizala Avan) plots to wreck the relationship to save her own marriage plans, and parents Tariq (Ahmad Riaz) and Sadia (Shamshad Akhatar) plead with Casim for family honour, offering as collateral the house extension built for him. His friend Hammid (Shy Ramzan) lives with a white woman but keeps it secret, and advises against sacrificing the entire family for a girl.5 Their final ploy flies in prospective bride Jasmine (Sunna Mirza) plus family behind Casim’s back, contriving Roisin to witness the scene. She storms off but when Tahara tells him all, he rushes to Roisin’s side …
The narrative arc of the story depends on Tariq’s insistence on ruling the Khan roost. Starting as effective comedy,6 this increasingly turns to pathos and farce as he refuses to acknowledge the limits of his power, culminating in hysterically smashing up the extension. Unfortunately his tragic experiences during the 1947 post-imperial partition of India7 are declaimed like a sermon halfway through the film rather than being woven into the story, which short-circuits any audience sympathy won by Riaz’ ebullient performance. Similarly, in the early sequence where Casim and Roisin first meet, Tahara makes a political speech listing her many conflicting loyalties and identifications.8 But while her intelligence and determination are heartening, we can’t appreciate the context of her (or her siblings’) development in and outside the family. Unexplained individual traits are forced to extremes in recognisably Loachian melodramatic fashion, and the chances of resonance among those whose families are “the same everywhere” correspondingly recede.
Variously lined up in traditional family structure positions – a device to represent diversity among UK Muslims – scant depth is shown in the Khans’ personal relationships, and we struggle to sense their feelings for each other. Worse, Roisin’s biography (including a failed marriage) is only mentioned in passing, so no parallels can be imagined between the lovers in terms of the demands of the past, the development of self in the family or its influence on present orientations and decisions. Birthistle is a strong and convincing actress playing a resolute character, whereas Casim’s dissembling makes him a rather unconvincing lover for her – seeming morally cowardly in concealing his concerns. But Yaqub is a novice actor and fails to convey ambivalence – unfairly matching the disproportionate pressures forming Casim’s character against her scripted mystery and fortitude – and we are further unable to interpret her surprise at the trouble their relationship causes among his family.9 Roisin’s apparent lack of connection to her ‘roots’ may indicate a decline of family values compared to their importance among those of Pakistani descent, but the erasure of her backstory makes it impossible to compare strategies of negotiation under varying terms of parental control. Plus, if the filmmakers’ preferred culture clash was in fact regressive conservatism versus secular modernism (in Islam/Rome disguise), then equity would surely require showing the kinship of both.
Seen as an unremarkable classic romance, Ae Fond Kiss unbalances the middle class aimlessness of its personable lovers with Casim’s ‘issues’, rather than critically examining these.10 Their future indeed seems full of hope; however, we learn nothing either about Roisin’s or the Khans’ class backgrounds. The nearest we get to economic threat is her priest’s “Tom, Dick or Mohammed” prejudice complicating Roisin’s career, while the Khan seniors’ intransigence revolves around social, cultural and economic capital – and Casim’s accountancy degree and college DJing coalesce in entrepreneurial nightclub ambitions, Rukhsana aims to maintain family integrity and achieve happiness in her arranged marriage into higher social status, and Tahara intends to escape to train in journalism. However, in lower class contexts family honour may be felt as a more desperate matter – where, given the prevailing institutional and everyday white racisms, the status at stake is that of survival and acceptance as part of society/humanity rather than stratifying superiority. Poorer young British Asians who find economic autonomy more problematic thus face different “fetters on their choices”11 in responding to generational and official control. Perhaps Yasmin (2004), grounded in West Yorkshire’s more downmarket provincialism, could contemplate some of the commonplace socio-economic realities that Ae Fond Kiss ignores.12
2. Marriage of InconvenienceYasmin was developed by director by Kenny Glenaan because “There’s an invisible war happening in Britain which British Caucasians may or may not see, but for the Muslims of our country, it’s similar to being Irish in the 70s and 80s – guilty until proven innovent”; with the intention of giving “a positive portrayal of British Muslim experience, post 9/11, as a way of almost putting your fist through this notion of Islamophobia that’s grown up since”.13 The eponymous local authority care worker (Archie Panjabi) drives from a terraced house on a Keighley estate in traditional Muslim hijab and burqa and en route changes into casual Western gear for work and pub sessions with colleagues – including John (Steve Jackson), with whom friendship may develop into intimacy (though she confides nothing of her home life). Then she reverts to dutiful unpaid caregiving for her strict father (Renu Setna) and teenage brother Nasir (Syed Ahmed) – who also defers to custom in morning prayer duties at the mosque, but otherwise indulges in petty drug dealing and consorting with local girls.
Yasmin’s respect (though not, perhaps, ‘love’) for and loyalty to her father has even stretched to agreeing to unconsummated marriage to rural Pakistani goatherd Faysal (Shahid Ahmed) until his UK citizenship is assured, but she barely tolerates his presence or parental authority – and her increasingly caustic tongue suggests she’s marking time. Then after September 11th the uneasy local equilibrium goes sour, with increasing hostility at work, abuse in public, and a complex range of fear, confusion and anger on the home front. Faysal’s regular international phone calls to relatives lead to SWAT teams swooping on him, Yasmin and John; but rather than seize the chance to get shot of her spouse she stands vigil till he’s finally released and falls into her arms. Meanwhile Nasir’s seduction by recruiting jihadis sees him preparing to leave for training in Afghanistan.
Yasmin may capture the outrageously arbitrariness of Blunkett et al’s blind bungling sweep through Muslim neighbourhoods. But shoehorning in so many urgent domestic ramifications of the War on Terror means that the thoroughness required to portray the details of how Yasmin’s personal situation has developed get squeezed into perfunctory signposted moments and backstory references to make time for the menacing armed police thriller farce.14 At least the denouement is left open when she visibly begins to reorient to her marriage and future and the place of Muslim customs in her life – Ae Fond Kiss also refused to foreclose on any options, though in woolly optimism compared to resignation here. But, again, what is sacrificed is the emotional ebb and flow of individual growth amidst the seductions of Western lifestyle and consumerist fulfilment as against submersion in or submission to whatever illusory or real comfort and security home and community can promise. The former offer little beyond her second-hand cabriolet, given Yasmin’s white Keighleyites’ implausibly unanimous cruel indifference shading into violent hatred – apart from one elderly shopper chastising youths throwing milk over Muslim women in the street.15 Before and after being banged up, John also far too easily succumbs to basic prejudice for Yasmin ever to have taken him seriously.
In fact all her work, family and neighbourhood relationships are rendered in cursory cartoonish sketches16 – yet it is precisely the fine-grain of these that would have encouraged genuine understanding of and empathy with her choices (such as they are), especially when both script and Panjabi’s superb acting illuminate a forceful, imaginative and highly intelligent, as well as believably impatient, ambivalent and troubled, personality.17 Not that weak, boring, stupid simpletons like Faysal deserve their fate either, but the unintentionally victimological nature of Yasmin’s diagnosis squashes any agency for local British Muslims beyond surrender to the righteous proponents of violent jihad parachuting in to regiment their confusion. Its most effective exaggerations reflect the shifting local tectonics after 9/11 whereupon everyone’s complacencies are shaken – but the orchestration of collective neurosis in the background hum of Bush/Blair’s banal ‘peace and freedom’ bullshit are mirrored in the film’s subsequent lazy hyperbole. Nowithstanding the alibi that “everything in the script actually happened”,18 the question of what might happen next eludes active viewer involvement almost as much as the cast’s heavily circumscribed capabilities.
Furthermore, both Yasmin and Ae Fond Kiss unnecessarily situate their young protagonists’ dilemmas predominantly against the stark demands of first-generation immigrant parents trying to sustain dignity in the face of massive dislocations in their lives, translated into a determination to bequeath to their children the emotional and cultural resources that have kept them going. Obviously this has been a central unifying dynamic in most British Asian family histories; but its defensive, backward-looking construals have for at least two decades been overlain with the desire and practical orientation to explore the fullest range of possibilities available in UK society. Put briefly, second, third and fourth generations increasingly grow up with a phenomenological ‘knowledge’ of being British – blurring into  an immense diversity of other entangled individual and social identifications.19 Regrettably, the structural imperative in these two films to instruct ignorant white viewers of the historical underpinnings of Asian traditionalism leads to oversimplistic opposition rather than complex interaction – implying that acknowledgement and incorporation of Asianness inevitably compromises Britishness and vice versa.20
This crude dichotomising of lived spectra extends most damagingly in Yasmin to Nasir’s unlikely lurch from general Western adolescent decadence into Al-Qaeda training21 – when lifestyle, cultural, economic and political developments are infinitely richer even in the grimmest parts of West Yorks.22 Yet again the material expressions of the white liberal imagination show accidental affinity with explicit far-right racism in reducing their objects to cardboard stereotypes.23 In the process, centuries of radical humanist and internationalist Islamic philosophy and practice24 – as well as recent British Asian mobilisation in grassroots labour militancy, Black anti-racist politics and contemporary multicultural interplay25 – all disappear into the medievalist fundament. But surely, even if casualties of integration and assimilation must be seen at the purely individual level beloved of UK social realism, their putative tragedy should still be capable of imaginative moulding into some manner of positive potential without disavowing the potency of poisonous circumstances. The German film Gegen die Wand relishes this task and tackles it Head-On.
3. DIY Arrangements Although chronicling the self-arranged marriage, separation and love of two Turkish-German misfits and family exiles via a variety of traumatic vicissitudes, Head-On’s writer and director Fatih Akin26 had no intention of engaging in social critique: “I never thought much about the cultural environment; that’s really from my subconscious … The media focused on the background; the audience beyond the media see the love story and not the culture clash”.27 Like the two UK films, Head-On hysterically ratchets up the melodramatic excess arising here from the psychically fragile main characters’ self-destructiveness. Thus no one could mistake them as representative of anything other than human distress in extremis – so if their struggles to live and love are to be interpreted in terms of social, cultural and political reality, this will have to be a deliberate conscious exercise rather than any spoon-fed pat contrivance.
Starting in the working class Hamburg district of St Pauli,28 young Sibel Güner (Sibel Kekilli29) notices middle-aged potman loser Cahit Tomruk (Birol Ünel) at a psychiatric hospital, after he drove into a wall when debilitating depression overtook the palliative of drink and drugs. She has slit her wrists (again) to escape the traditional family suffocation ordered by father Yunus (Demir Gokgol) and violently enforced by brother Yilmaz (Cem Akin) – while her mother Birsen (Aysel Iscan) is sympathetic but helpless. Intrigued by Sibel’s spirit and passion for sensation, Cahit agrees to her proposal of sham marriage, and his old friend Seref (Güven Kiraç) helps fool the folks.30 After the wedding he gradually falls for her despite her reckless promiscuity, and gets her a hairdressing job with occasional girlfriend Maren (Catrin Striebeck). But when he’s jailed for the manslaughter of one of her more misogynist flings, her furious family patriarchs rumble the deception thanks to the media coverage. Fearing for her safety she flees to yuppie cousin Selma (Meltem Cumbul) in Istanbul after pledging to wait for him.
Crop-haired, devoid of ornamentation and drained of zest, she confides in a letter to Cahit that she is “the only lifeless thing in this city”. Abandoning drudge work as a chambermaid at Selma’s hotel, she roams the streets in a chemical haze and is raped by a barman at a disreputable club. Her downward spiral culminates in trumping the insults of three thugs with florid speculation about them, their wives and mothers, and she is found in the gutter beaten to a pulp and gutstabbed – apparently fatally. On leaving jail Cahit borrows Seref’s savings to reach Istanbul, and patiently seeks to link up with her. Eventually she comes to him and they make love for the only time. Though now living with her taxi driver saviour and their son, she agrees to consider starting afresh with Cahit in his ancestral family village. However, she doesn’t turn up at the bus station rendezvous, so Cahit embarks alone …
The film segments are separated by scenes of a traditional Turkish band playing gorgeously haunting love songs to camera on the shore of the Golden Horn (the Asian side of the Bosphorus) with Istanbul’s St Sophia over the water. This foregrounding of Turkish cultural aesthetics grows in satisfying effect, meantime recalling Rainer Werner Fassbinder’s Brechtian use of narrative dislocation to enhance emotional intensity.31 Conversely Cahit’s somewhat naff (despite Ünel’s valiant efforts) punk posing is reminiscent of the amour fou of the fashionable French cinema du look. If yet another influence was the uncompromising grit of (the far from black and white) La Haine – itself referencing nouvelle vague and new African American cinema – and the ghettocentric cinema du banlieue cycle that film inaugurated, 32 the sense grows of a postmodern existentialism where many popular and artfilm roads cross.
Head-On’s unique and truly innovative cinematic culture crash envisages the past, present and future – as well as ethnic identification, pride and straitjacketing – as utterly and intrinsically inseparable. Each tangle layers, filters and deepens the significance of events; in the process rendering as redundant all simple or absolute moral judgements. Generational and gender conflict, the exigencies of class and social status and tragic romance also blend, but in this film conventional characterisations are utterly upturned while the chances of personal redemption depend on the sharing of love, pain and hope between men and women in social networks they shape according to their own biographical, family, friendship and cultural accidents. All chime inwards and outwards and can be mobilised – in turns or simultaneously – for narcissistic, cathartic, affectionate, defensive or altruistic purposes. Choices made are provisional and ambiguous – including the ending where utopia of love fails to transpire; but hope is not lost.
The prodigious volume of blood, guts, death and darkness on show (though annoying most critics) refers steadfastly to all the mortifying wounds both of history and of the spirit – representing social-psychosomatic resources which belong to the protagonists to deploy on their own account, whether purposively or on autopilot. When Cahit muses, “Without her, I could not have survived”, the film is so characterising all of the poignant, magical and dangerous uncertainties in life, including the cultural materials available for reclamation by personal and collective selves. Similarly there is absolutely no hypocrisy in Sibel resisting male street hassle by declaiming her protected status as a married Turkish woman. The performative subversion of identity in the languages of institutional discourse and discipline allows liberation to be conceivable if the future is destabilised – or it can be fixed in reactionary stasis.33 Even the major structural lacuna in the final cut – Sibel’s uncharted conversion to loyal partner and mother – can be interpreted as Akin’s respectful bow to the ‘unknown continent’ of femininity; or as an acknowledgement of the limited capacity of Eurocentric knowledge, Occidental genre or liberal capitalism to orient to the mysterious Orient in everyone.
Collisions, Collusions, Conclusions British cinemagoers now have twenty-years of cross-cultural romance under their belts since director Stephen Frears and writer Hanif Kureishi started the ball rolling with My Beautiful Laundrette (1985) and Sammy and Rosie Get Laid (1987) – and their detailed imbrications of class, race, gender and sexual orientation in dynamic domestic political contexts continued with Isaac Julien’s Young Soul Rebels (1991).34 However,  it wasn’t until Gurinder Chadha’s marvellous Bhaji on the Beach (1993) that a British film could treat these themes by adopting a perspective wholly within the social network of a specific ‘ethnic minority’ community – whose characters, furthermore, weren’t primarily concerned with the condescending vagaries of either upper middle class sensibilities or lower middle class aspirations.35 Since then the range of Asian experiences and contexts depicted comically, melodramatically or tragically has broadened, though problematic and/or forbidden love is still usually a key narrative driver.36
The exploration of comic potential has also been exhaustively mined, finding its most effective expression in television comedy’s time-honoured antecedents in music hall vulgarity and the deflating of pretensions and the sitcom preoccupation with class and family respectability. The BBC2 series Goodness Gracious Me and The Kumars at No. 42 partook of both old and new generic markers,37 and its affectionately exuberant skewering of British Asian stereotypes succeeded in appealing to unprecedentedly large audiences while consistently exploding the one-dimensional attributions that white racism (and ‘well-meaning’ liberal efforts) typically doles out to British Asian men, women and children.38 Capturing with such flair the intimate fluctuations of warmth and callousness common to ‘quality time’ in most families of all backgrounds may have been the crucial stroke of genius here. And whether the viewer’s connection to narrative hinges on laughter or pain, it’s striking that relationships between the generations provide the most poignant tensions in virtually all of the fictional families so far discussed.
Generational conflict embraces the expectations, hopes and aspirations for children which stem from the parents’ own experiences of being parented in specific circumstances, but now reversing roles in new contexts, environments and more or less pressurised conditions. The offspring’s responses further vary according to the degree of cognitive, emotional and material autonomy carved out so far, and the relative amenability of parental authority to reinforcement in the extended family, neighbourhood, culture, religion and patterns of government. Economic constraints are, as always, crucial in that the comforts and agonies of home life derive their most powerful significance depending on the choices available or withheld – and the physical, spatial and psychic room there is to come to know about and reflect on these possibilities as well as in ascribing responsibility for them.
In particular, the interplay of gender and generation inflects responses to masculinism, in British Asian families just as for other groups despite the massive divergences of historical and biographical particulars. Gender differences are especially acute in poor areas, where macho orientation and camaraderie provides differential access to the public sphere for men39 – while also allowing the reproduction of imperious male rule irrespective of religion; whereas middle class education, career and mobility horizons offer a spectrum of escape routes for both sexes. No doubt this helps sustain myths of the passive victimhood of Muslim women, but the arrogant class and race blindness of some feminists only adds insult to injury40 – blaming the primitive sexual politics of medieval cultures which the women in question understand as a defensive haven in a heartless world. Even if the latter is a private hell, blanket condemnation simply reproduces the heartlessness and practically ossifies the isolation. Nowhere is this clearer just now than in the absurd characterisation of the Muslim hijab as symbolic of the fundamentalist crushing of women’s individuality – unless miniskirts and makeup as modernist Western female disguise are to be interpreted as the complementary Christian test case.41
Nevertheless, the integrity of Asian women prevents them from publicly blaming their men or masculinist aspects of culture or religion for the same reason that Black womanists and working class white women repudiate feminisms which treat machismo and patriarchy as singular transhistorical law rather than overdetermined symptoms of wider malaises of domination.42 Once the concept of social class is postmodernised to engage with the cultural diversity we now see clearly all around (and within) us – enriched with the vestigial hangovers of feudal divine rights (of whatever creed) and the ethnic absolutism of caste familiar from the Indian subcontinent and South Africa, for example – the political utility of the notion of postimperial decolonisation thus begins to seem more than a metaphor. Instead of merely the tragedy and farce of proletariat and alienating money; a complex set of dominative dispositions of human resources is glimpsed – by men over women, powerful geographical forces over external populations, and internally in a society via ethnic and  economic enslavement.43
Be that as it may, British culture has always been decisively hybrid throughout its recorded history since the Romans (and probably before).44 This should come as no surprise given that even the language is a hopelessly irrational melange – even more mixed when lower class and regional dialects are considered. Ironically, the resulting linguistic flexibility and openness of English is a logical justification for its candidature as ‘world language’ – rationalism as usual being the handmaiden of imperialism. So it’s no accident that James Kelman, for instance, feels little affinity with high-British or Scottish literature but more between African postcolonial writing and the existential prose materialisastion of his own Glasgow vernacular.45 Nevertheless, in cool Britannia a national cuisine of chips, curry and pizza, sweatshop-produced sweatsuits, Chinese consumer goods and the melting pot of teenybop pop look like the far horizon of liberal capitalism’s capacity to nurture a lasting tolerance of difference that extends further than  exchanges of fond kisses.
Multiculturalism in school education can do little more than enumerate and exacerbate the surface diversity of culture, because the liberal consensus requires the playing down of the cruel origins of lived practices (at home, abroad or in diasporas) in situations of oppression and suffering. Neither history curricula nor citizenship classes are likely to honestly assess the past, present and future certainty of dislocation and desperation accompanying the exigencies of colonial, capitalist and globalising economics that the political elites are currently implementing. Similarly, the institutional embrace of equal opportunity excuses for inaction or PR leads to the invention of oppression everywhere, leading concurrently to vicious victimisation and the imposition of victim status on those who otherwise, off their own bat, were getting on with the slow depressing drudge of dealing with and transcending it.46 This is why portrayals which mention only the most unfortunate examples of state- or religion-sponsored racial and cultural terrorism are so spectacularly unhelpful (to say the least).
So, the multicultural recipe-mongering which isolates each ethnicity in separate entries on a list of oppressions or identities not only cannot avoid but insists on the reification of essential otherness to be the root of conflict, rather than the denial of one’s own unbearable experiences and conflicts projected into convenient others and misperceived as their attributes or responsiiblity – thus preventing the recognition and acting-upon of affiliation. Fantasies of the heroic progress of civilisation, industry and science likewise feed into a simplistic complacent ideology of transparent social worlds with no room for reflection on shared experiences of suffering across culture, race, geography and history – forcing ‘difference’ to appear as cause in the defensively monolithic reaction of ‘faith schools’ and the equally nonsensical religions of rationalist liberal secularism.
The only route to genuine solidarity (if and where required and requested) – and hence to worthwhile political movement with any potential to transcend oppression (including in the politics of identity and representation) – is to take one’s cues from those bearing the brunt. Dictating to people how it is they suffer and what they should do about it – whether from abstract principles of law or philosophy, legal or bureaucratic rights or rules of governance, the profitable careers of market commodities and capitals, or the entrenchment interests of academic or professional experts – turns the tactics of freedom on their head into the patronising removal from above of patterns that the victims have had no agency in knowing or defining. This can only ever perpetuate dehumanisation and detract from the social self-determination and liberation from below that is so urgently and universally felt and sought.47
Notes1. interviewd by Demetrios Matheou, Sunday Herald, August 2004.
2. in particular Michael Moore’s Fahrenheit 9/11 and Adam Curtis’ groundbreaking BBC 2 series The Power of Nightmares (both 2004) – see my reviews respectively in: ‘Extracting the Michael’, Variant, No. 21, and ‘A Pair of Right Scares’, Freedom magazine, Vol. 65, No. 22 (<www.tomjennings.pwp.blueyonder.co.uk>).
3. James Mottram, ‘In the Mood For Love’, Sight & Sound, March 2004, p.23.
4. Roisin was scripted as Scottish, but Birthistle was a Catholic girl at Protestant school in the north of Ireland. Preferring actor proximity to role, Loach points out that, “then the question is: who’s the immigrant?”. Laverty: “When Catholics first came to Scotland 150 years ago they were seen as aliens with a loyalty to something foreign to the indigenous population … And now we’re demonising asylum seekers” (Mottram, note 3).
5. Atta Yaqub had kept a white girlfriend secret from his family/community, again facilitating role immersion (Diane Taylor, ‘Up Close and Personal’, The Independent, 6th August 2004).
6. The Daily Record billboard headline outside his shop reads: ‘Church tells Celtic fans no nookie in Seville’. One dog too many urinates on it, so Mr Khan wires it up and the next dog gets a nasty shock.
7. Loach: “He isn’t just a repressive father. His own history has been traumatic, and he has to live with it every day. That’s why he’s so keen to keep hold of Casim”; Laverty: “Partition left a shadow of massive suffering. It’s sectarianism, in another continent and in another time, but it still has a deep resonance in the personality of the children’s father today” (Sukhdev Sandhu, ‘When Sex Meets Sectarianism’, The Telegraph, 17th September 2004).
8. “I am a Glaswegian Pakistani teenage woman of Muslim descent who supports Glasgow Rangers in a Catholic school …” Another Laverty and Loach teenage encyclopedia instructed Robert Carlyle on Nicaragua in Carla’s Song (1996).
9. or the pedagogical clumsiness using Billie Holiday’s ‘Strange Fruit’ soundtrack to a slide show of racist lynchings – ringing true as vacuous multiculturalism, but hardly connecting with her or her pupils’ daily lives.
10. To Loach this is “a situation where the circumstances are evolving … Essentially there will be a good outcome. The people of Casim’s generation are integrating into the rest of society, however it’s defined, and bigotry and intolerance, particularly on the Christian side, will fade … people will assimilate and learn to live together well … We are who we are now, but God knows what we will be like in 30 years’ time. The film challenges the whole idea of monogamy, of permament marriage that is either arranged or a love match” (Taylor, see note 5). The title’s more melancholy origin – Robert Burns’ poem, ‘Ae Fond Kiss And Then We Sever’ (1791) – includes the lines: “Had we never lov’d sae kindly / Had we never lov’d sae blindly / Never met or never parted / We had ne’er been broken-hearted”.
11. Loach: “The young protagonists are all graduates and they’re not from broken families. But for reasons of culture, language and religion there are fetters on their choices” (Mottram, p.22, see note 3).
12. Not surprising, despite Ken Loach’s track record, given his membership of the National Council of the Respect Coalition, whose electoral novelty – cosying up to ‘community leaders’ – resembles police tactics when legitimising ‘race relations’ PC/PR. Those at the sharp end may by default defer to conservative patriarchs or arrogant careerists of respectable church, business and local government agencies when busy defending themselves against outbreaks of the persistent UK anti-Asian prejudice (see, for example, succinct commentary on the pre-9/11 Bradford ‘race riots’ in <www.muslimnews.co.uk> 27th July 2001, or the recent Birmingham Sikh controversy), but surely no one imagines they represent any community’s multiply conflicting interests. This Left pandering to elites combines a Stalinist disposition and Leninist opportunism, with predictably alienating effects at all grassroots levels (as in the SWP’s regularly discredited fronts and u-turns, from Anti-Nazi League days through to recent anti-globalisation incarnations – see coverage of the European Social Forum, London, October 2004:  <www.enrager.net/features/esf/> or SchNEWS, no. 470).
13. Yasmin (2004) screened on Channel 4, 13th January 2005. Quotations are from the production notes <www.yasminthemovie.co.uk /iframes/synopsis.php> and Alan Docherty, February 2005 <www.culturewars.org.uk> respectively. Glenaan also made Gas Attack (2001, an even more sensationalist ‘docufiction’ about Kurdish asylum seekers in Glasgow) and the forthcoming Ducane’s Boys (about neo-colonial exploitation in contemporary football).
14. also rushed onto television after European cinema success and acclaim, when UK cinema distribution and exhibition faced years of market-cowardice delay – see Stuart Jeffries, The Guardian, 13th January 2005.
15. one of two such unscripted moments where passersby were unaware that a shoot was underway (see Jeffries, note 14).
16. comprehensively nailed by Munira Mirza in <www.culturewars.org.uk>
17. including a proclivity for class/caste-based racial insult. Darcus Howe’s Who You Calling a Nigger? (Channel 4, 2004) gave rare public insight into this subject. Conversely, the film’s most moving moment comes at the end – encapsulating its heroine’s ultimate dignity, integrity and humanity with a close-up of Panjabi’s face as Yasmin comforts the husband she’s previously so maligned.
18. The script was written by Simon Beaufoy (The Full Monty) after exhaustive research and workshops with Northern Muslim groups, drug rehabilitation programmes, university lecturers and many others.
19. just as in the rest of us, showing the inadequacy of conflating disparate generations – for example my own industrial working class ‘English’ family has ancestry from Wales, Ireland and Southern and Northern France (just to start with), and as little as two generations ago included itinerant agricultural workers roaming against destitution.
20. For comprehensive discussions of hybridity and diaspora, see Barnor Hesse (ed.) Un/Settled Multiculturalisms, Zed Press, 2000. Incidentally, both Ae Fond Kiss and Yasmin are interesting, enjoyable and/or affecting on many levels; not least in their different fusions of generic realism, naturalism and fiction, and some outstanding cinematic and acting skills on show. For the purposes of this essay, though, it’s mainly in struggling to meeting their predetermined artificially partial and formulaic aims that they get messed up.
21. left over from the issue-shopping concept (scuppered by 9/11) of Glenaan and producer Sally Hibbin (who previously worked with Ken Loach on Riff-Raff, Raining Stones, etc) of a young Yorkshire suicide-bomber (production notes, see note 18).
22. though Yasmin tells him “I preferred you as a drug dealer”.
23. taking a lead from Kilroy-Silk, BNP fuhrer Nick Griffin publicly characterised Islam as a “vicious wicked faith” before proclaiming his parliamentary candidature in Keighley. Note, though, that the far and libertarian Left fare little better in terms of “universal bigotry towards Muslims” and the ambivalently progressive potential of religious culture in general – see Adam K’s scattershot ‘Anarchist Orientalism and the Muslim Community in the UK’, and Ernesto Aguilar’s wise US perspective in ‘Winning the Grandmas, Winning the War: Anarchists of Color, Religion and Liberation’ (both 2004) at <www.illegalvoices.org/knowledge>.
24. see for example: S. Sayyid, ‘Beyond Westphalia: Nations and Diasporas, the Case of the Muslim Umma’ (in Hesse, see note 20).
25. Contemporary ‘urban’ music features increasing numbers of Asian performers and producers (see Dis-Orienting Rhythms: The Politics of the New Asian Dance Music, Sanjay Sharma, John Hutnyk & Ashwani Sharma (eds.), Zed Press 1996). Since the 1980s bhangra renaissance working class Asian youth have also been staunch supporters of local R&B club scenes (racist door policies and clienteles permitting), rather than the more upmarket trendy student-yuppie venues Ae Fond Kiss’ Casim probably envisages. On the marketing of UK Asian culture, see also Kaleem Aftab, ‘Brown: the New Black! Bollywood in Britain’, Critical Quarterly, Vol. 44, No. 3, 2002, pp.88-98.
26. Gegen die Wand translates as ‘Against the Wall’ (UK release as Head-On, 2005). Akin has also directed Short, Sharp, Shock (Kurz und Schmerzlos, 1998; lauded as the German Mean Streets), the road movie In July (Im Juli, 2000), and Solino (2002). Head-On has won innumerable film festival Audience Awards and was voted the European Film Academy’s Best Film of the Year 2004 (ahead of Ae Fond Kiss, Mike Leigh’s Vera Drake, Pedro Almodovar’s Bad Education and Theo Angelopoulos’ The Weeping Meadow, among many others).
27. quoted in Kaleem Aftab, 11th February 2005 <www.bbc.net.uk/dna/collective/>
28. famous for militant anti-racist SHARP skinheads and a radically community-oriented professional football team. Akin – a dual-national child of Turkish immigrants – hails from Hamburg’s Altona district, and is a veteran anti-fascist, former DJ (hence the outstanding soundtrack which accounted for much of Head-On’s budget) and hip-hop MC (he gave up the latter to attend film school). With Germany’s drift rightwards nationality by blood is now increasingly reasserted, and dual status is no longer available to the progeny of gastarbeiter (‘guest workers’) – noted in Head-On’s Istanbul taxi driver deported as a teenager for a petty drugs offence to a country he’d never seen whose language he didn’t speak.
29. cast from an encounter at a supermarket checkout; and giving a superbly nuanced performance. Her only prior acting experience had been in a couple of gonzo pornos – allowing the tabloids to controversialise Head-On preceding Kekilli’s disowning by her Turkish family (see Ahmet Gormez’ solidaristic celebration: ‘We Love You Sibel Kekilli’, 8th March 2004 <www.counterpoint-online.org/>). This prurient bad faith is itself mirrored within the film text in Yilmaz’ invitation to Cahit (which he declines) to join the men of Sibel’s family in a brothel session.
30. such DIY arrangements are not uncommon, according to Akin: “A Turkish girl once asked me to marry her … A lot of Turks marry very early, just to get away from their families and have legal sex”. Perhaps surprisingly, Akin receives more criticism from younger (rather than older) generations of Turkish Germans for the film’s sex, nudity and drugs: “It is a mirror of their own double morality and they don’t like what they see” (interviewed in Sheila Johnston, The Telegraph, 11th February 2005).
31. thereby connecting with his landmark anti-racist tragedy Fear Eats the Soul (W. Germany, 1973) with its middle aged German woman and young Moroccan lovers (see Asuman Suner, ‘Dark Passion’, Sight & Sound, March 2005, pp.18-21).
32. La Haine was written and directed by Matthew Kassovitz (France 1995). The first cinema du banlieue flush included Raï (Thomas Gilou, 1995), État des Lieux (Jean-François Richet, 1995) and Bye Bye (Karim Dridi, 1996).
33. and, quoting a 96-year old German reminiscing on his resistance against the Nazis (“It’s our duty every day to change the world”), Akin concludes: “I want to do that with my life, too” (Sheila Johnston, note 30).
34. Frears has recently turned in an equally nuanced response to contemporary UK immigrant life in Dirty Pretty Things (2002; written by Steven Knight). Young Soul Rebels was written by Paul Hallam, Derrick Saldaan McClintock & Isaac Julien (see Isaac Julien & Colin McCabe, Diary of a Young Soul Rebel, BFI, 1991).
35. Chadha has since embarked on a fascinating populist trajectory, progressively weaving in various aspects of the scramble for cultural capital on the part of those whose background lacks it, in Bend It Like Beckham (1999) and Bride and Prejudice (2004) – the latter a Hollywood/Bollywood hybrid drawing “parallels between the class differences of Jane Austen and the cultural divisions of India, which are fuelled not just by caste difference, but by the globalisation caused by air travel [among Non Resident Indians]” (Kaleem Aftab, ‘A Marriage of Two Minds’, Independent on Sunday, 8th October 2004).
36. for example in Brothers in Trouble (dir. Udayan Prasad, 1995; written by Robert Buckler); My Son the Fanatic (dir. Udayan Prasad, 1997; written by Hanif Kureishi), and East Is East (dir. Damian O’Donnell, 2001; written by Ayub Khan Din).
37. Of the latter, the Kumars’ sitting room chat show format stands out. Both series were conceived by Anil Gupta, screening between 1998-2001 and 2001-03 respectively.
38. The new Lancashire-set film comedy Chicken Tikka Masala (dir. Harmage Singh Kalirai, 2004; written by Roopesh Parekh) also ticks many pop-cultural crossover boxes – culture-clash, arranged marriage, North v. South, gay v. straight, Carry-On-style soap opera farce, trendily inept DV DIY aesthetics – and has promptly been critically savaged as more of an all-round turkey on the basis of its cretinous reproduction of stock characters complete with thoroughly regressive connotations. For another European corrective, see Only Human, dir. Teresa de Pelegri/Dominic Harari, Spain/United Kingdom/Argentina/Portugal 2004 – a Jewish/Palestinian family farce with a “tragi-comic final row in which the lovers blame each other not just for the events of the night but for the whole history of the Promised Land” (Liese Spencer, Sight & Sound, May 2005, p69). Or, for more sophisticated postmodern and Islamic ironic referentiality, see Kamal Tabrizi’s Lizard (Iran, 2004) – poking fun at clerical government and breaking box-office records  in Iran before being banned –  with its escaped con disguised as a mullah, and describing Quentin Tarantino as “The great Christian film-maker” tackling “salvation in ultimate darkness” (John Wrathall, Sight & Sound, May 2005, p.65).
39. for meticulous analyses respectively of the white working class masculine habitus and the political effectivity of conjoining gender and racial discourses, see: Simon J. Charlesworth, The Phenomenology of Working Class Experience, Cambridge University Press, 2000; and Claire Alexander, ‘(Dis)Entangling the ‘Asian Gang’, 2000 (in: Hesse, see note 20).
40. see the writing of bell hooks for comprehensive discussions in the context of African America (for example: Yearning: Race, Gender and Cultural Politics, Turnaround Press, 1991; Black Looks: Race and Representation, Turnaround Press, 1992; Outlaw Culture: Resisting Representations, Routledge, 1995; Killing Rage, Ending Racism. Routledge, 1996). Note also the contradictory US emergence of modern ethnic cultural distinctions at around the same time as racial identification and skin privilege – for example, in that the first waves of Swedish immigrants were not included in the category ‘white’ (see Noel Ignatiev & John Garvey (eds.), Race Traitor, Routledge, 1994; then fast-forward to 1950s Little England guesthouse signage (‘No Blacks, No Irish’).
41. Actually bothering to ask those who wear it about the hijab’s significance tells as many different stories as there are respondents.  See, for example: for the UK, photographer Clement Cooper’s Sisters (The Gallery Oldham 2004/5; also published in book + CD form); or the BBC2 documentary about the French government’s school ban on veils, The Headmaster and the Headscarves (written and directed by Elizabeth C. Jones, 2005).
42. Here, the experience of mixed-race love relationships can illuminate the dense co-entanglements of class and gender within and between individuals and families. For deep reflections from divergent positions on these matters, including the implications for practical negotiations around racism and societal meetings of cultures generally, see: Timothy Malinquin Simone, About Face: Race in Postmodern America, New York, Autonomedia, 1989; and Yasmin Alibhai Brown, Mixed Feelings: The Complex Lives of Mixed-Race Britons, Women’s Press, 2001.
43. The conjunction of charity corporations, international aid and humanitarian ‘just war’ may perhaps be an especially disabling contemporary coalescence complementing the rather straightforward neoimperialism of global capital.
44. not to mention wider question of Western Europe’s cultural, religious and philosophical origins in prior cultures – see the controversies surrounding Martin Bernal’s Black Athena: The Afroasiatic Roots of Classical Civilisation, Vols. 1 & 2, Free Association Books, 1987/1991; and Black Athena Writes Back: Martin Bernal Responds to his Critics (ed. David Chioni Moore), Duke University Press, 2001.
45. for some of the ramifications Kelman forges, see ‘Oppression and Solidarity’ and ‘On the Asylum Bill’ in Some Recent Attacks, Essays Cultural and Political, AK Press, 1992.
46. true, for example, of the police in their modern liberal guises just as much as the old-fashioned fascism – see The Secret Policemen’s exposé of police trainee racism (BBC1, October 2003); and Munira Mirza, ‘Debating the Future: Living Together’, September 2001 <www.culturewars.org.uk>. The same, in principle, can easily apply to the equal opps. agencies and professionals who police us elsewhere in the social fabric.
47. This essay’s delineation of the concepts needed to express such a political ‘polylectic’ are necessarily vague. But the notion of dialectic is also completely inadequate to do justice to human history on God’s – or anyone else’s – earth; and any sensible deconstruction of Hegelian philosophy (and thus Marxism) will doubtless reveal its core Enlightenment problematic of religion as the Emperor’s New Clothes, with scientific materialism as an intelligible (but only provisional) poor man’s two-step beyond. So, I console myself with the ancient Eastern saying to the effect that pondering which are the appropriate questions may sometimes be more productive than prospecting for the (politically) correct answers.
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