Tag Archives: Postmodern

APOCRYPHA CANDIDATE: OM DAR-B-DAR (1988)

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Weirdest!

DIRECTED BY: Kamal Swaroop

FEATURING: Anita Kanwar, Gopi Desai, Lalit Tiwari

PLOT: A young boy named Om comes of age amidst diamond breeding frogs, melodramatic love affairs, and other absurdities.

Still from Om Dar-B-Dar (1988)

WHY IT MIGHT JOIN THE APOCRYPHA: Almost completely incomprehensible at first, like a Hindi “Finnegan’s Wake,” Om Dar-B-Dar requires at least a second viewing to fully appreciate its eccentricities and chaotic nature.

COMMENTS:  At first, the narrative seems straightforward, but don’t be fooled, this is as surreal as a movie can get. We follow a family, father Babuji and his two children, a thirty-year-old woman named Gayatri and a young boy with the unique name Om. After a short voiceover introduction giving us a bit of a socio-political background, Om seems to emerge as the tale’s main character. However, something is off.

Dialogues between Om and his family start casually but stray immediately into the absurd. A love affair begins between his sister and a young man, full of extravagant musical numbers in the familiar Bollywood style, albeit with nonsensical lyrics. Early on, the movie shows a willingness to break with stylistic conventions and to parody and deconstruct long-established genres through absurdism. Gayatri’s love affair subverts the language of erotic melodramas, for instance, while the main narrative of Om’s life plays like an epic saga on steroids.

And then it really gets weird! Characters rant about space travels or express a longing for female emancipation, while embarking on a variety of bizarre schemes involving diamond breeding frogs, or imitating God for profit. Humorous sketches pseudo-poetic and pseudo-philosophical ramblings abound, all while delivering caustic commentaries on the commercialization of spirituality.

Om’s life flash-forwards before our eyes through rapid editing full of jump cuts. Occasional gaps in time or space create a sense of disorientation and the fragmented narrative contributes a dreamy quality. Hypnotic sound effects like voice echoes, or psychedelic futuristic tunes, are applied. There’s even a complete, albeit momentary, disruption of the audio at one point.

Om Dar- B -Dar is an enigmatic puzzle thanks to the unconventional way it combines the everyday with surrealism. It will appeal mostly to those that have some familiarity with Hindu tradition and history, though, as many mythological and cultural references can be found among the absurdity. The rest of us will scratch our heads and open an online encyclopedia.

WHAT THE CRITICS SAY:

“…a hodge-podge of non-sequitur dialog and scenes, trippy montages, political symbolism, genre-splicing, nonlinear storytelling, magical realism, social satire, society seen through pop-commercialism, art-house mysticism, and general confusion.”–Zev Toledano, Worlwide Celluloid Massacre

(This movie was nominated for review by debasish dey, who suggested it with the following background: “…a 1988 Indian Postmodernist film directed by Kamal Swaroop. The film, about the adventures of a school boy named Om along with his family, employs nonlinear narrative and an absurdist storyline to satir[ize] mythology, arts, politics and even philosophy. The movie was described by its director as a story of Lord Brahma, and it sprouted from the idea that in Hinduism, although Lord Brahma was considered the father of the entire universe, strangely no one ever worshiped him. The director also said that the film’s script was written based solely on dreams and images that he had and claimed he ‘cannot think in words.’ ” Suggest a weird movie of your own here.)

IT CAME FROM THE READER-SUGGESTED QUEUE: CAN DIALECTICS BREAK BRICKS? (1973)

La dialectique peut-elle casser des briques?

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Recommended

DIRECTED BY: René Viénet

FEATURING: Hung- Liu Chan, Ingrid Yin-Yin Hu, Jason Piao Pai

PLOT: Alienated proletarians, trained in kung fu, fight against their bureaucratic oppressors.

Poster for "Can Dialectics Break Bricks?" (1973)

COMMENTS: What if a typical kung fu flick was transformed through voiceover into a subversive and radical wanna-be manifesto? Such an anarchic romp could only come from France. But let’s take things from the beginning.

Some definitions should be clarified. Dialectics is a product of the Situationist movement, a group of anti-capitalist artists and thinkers, known cinematically mostly through Guy Debord’s documentaries. Like a lot of spoofsWhat’s Up Tiger Lily? (1966) and In Search of the Ultra-Sex (2016) come to mind—this movie takes preexisting material and subverts its meaning through clever use of voiceovers.  The Situationists call the exact technique used here “détournement”, and it could be better defined as a reappropriation in a new and ideologically subversive setting. It is a recontextualization of images so that new meanings, radically different than previous, are produced: a practice commonly used in  postmodernist art of the later half of the twentieth century until our own time.

With the theoretical background of this movie specified, what is it really about? The plot revolves around a commune of proletarian martial artists defending themselves against alienation and their evil overlords. These overlords are not simply your typical evil Western capitalists, but we can trace references to the Soviet Union’s nomenklatura as well. They in fact represent of every possible state, even of those that hypocritically claim to defend the rights of the proletariat.

A main character emerges from the crowd, a typical hero who becomes the focus of the narrative, a man who sets his noble ideals against the bad guys. What is atypical of the genre , though, is that while the choreography of fighting plays out, our characters indulge in deep conversations about class struggle, the abolition of masters, and Wilhem Reich‘s writing, among other subjects. Through voice-over an “essential”  bibliography is mentioned, too, which one of the most unexpected and weirdest elements of the movie.

Don’t worry, though. This is not a heavy movie. Sexual jokes and self-aware irony prove its unwillingness to take itself too seriously. In fact, Dialectics isn’t much more than a funny gimmick. It surely has an appeal for fans of cult cinema, but it is not essential viewing for anyone interested in the Situationist movement. On the other hand, if you enjoy this kind of absurd humor—and the eccentric idea of a martial arts show about the class struggle—and would like to view something similar, albeit in a contemporary setting, try to find the French TV show “Machine” (2024) created by Thomas Bidegain and Fred Grivois.

WHAT THE CRITICS SAY:

“An obnoxious and hilarious stunt from 1973…”–Eve Tushnet, Patheos (streaming)

(This movie was suggested for review by Comrade Faustroll, who said “The filmmakers strike the right balance of meaning what they’re saying enough to be really weird, but joking enough to keep it interesting.” Suggest a weird movie of your own here.)

IT CAME FROM THE READER-SUGGESTED QUEUE: KING LEAR (1987)

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William Shakespeare, Jr. V: “Just what are you aiming at, Professor?”
Professor Pluggy: [farts]
Goblin maid: “When the professor farts, the moon things are trembling.”

DIRECTED BY:

FEATURING: , , , Jean-Luc Godard, ,

PLOT: After the Chernobyl nuclear disaster destroys all world culture, William Shakespeare Jr. V, descendant of the famous playwright, seeks to rediscover and re[Lear]n his ancestor’s works; simultaneously, Professor Pluggy investigates the phenomenon of cinema.

COMMENTS: Godard and the cinema – what more can possibly be said? To begin at the end: his 1967 film Weekend concludes with Godard [in]famously declaring the end of cinema. The enfant terrible of the French New Wave returned twenty years later with a post-apocalyptic adaptation of a Shakespeare tragedy in which he equates the non-existence of cinema with Cordelia’s poignant “nothing.” Godard details how this all came about within the film through metanarrative threads woven among scenes adapted from the titular play plus digressions into his many cinematic obsessions.

Godard’s Lear takes place “after Chernobyl.” Despite this premise, the film isn’t convincing as science fiction. It never explains how exactly Chernobyl managed to wipe out the arts beyond a one-sentence statement. Godard isn’t interested in hard science; he has other things on his mind, “no things” to be c[Lear] (or not).

Despite being structured around absence and loss, there’s a lot to unpack in this dense palimpsest of sound, text, and image. Among many literary references besides Shakespeare’s King Lear, details of famous paintings from art history frequently interrupt the action. Intermittent title cards define the film’s “Approach” through a variety of terms (“King Lear: A Clearing”, “King Lear: A cLearing”, “King Lear: Fear and Loathing”, “No Thing”). The chaotic sound mix consists of Beethoven sonatas distorted, slowed down, and overlaid with intrusive Buñuelian noise (seagulls, slurping soup, ocean waves, pigs snorting). Two competing voiceovers, reciting lines from Shakespeare, even drown out the dialogue of the (in-movie) actors.

In Godard’s hands, adaptation turns into an exercise in free association. The seagulls represent Chekov; the waves, Virginia Woolf. “L’Image“, by surrealist poet Paul Reverdy, quoted at length, describes “the image” as “a pure creation of the soul. It cannot be born of a comparison but of a reconciliation of two realities that are more or less far apart. The more the connection between these two realities [birds squawking loudly] are distanced and true, the stronger the image will be, the more it will have emotive power.”

Reverdy’s two realities reflect the conflict between Lear and Cordelia, the dual missions of William and Pluggy to rescue the world’s culture from oblivion, and Godard’s real life struggles with his producers to get the film made. Only two scenes from the actual play make it into the final cut. The entire film explores the opening scene with Lear and Cordelia’s argument. The tragic finale ends up distilled into a single frame.

Fresh off the string of John Hughes films which made her famous, Ringwald portrays Cordelia with patience and melancholy. As “Don Learo,” Meredith recounts the lives of famous gangsters and his own accomplishments with crotchety zeal and professional pride. He tells his daughter with conviction that loss of character is worse than losing money. She remains silent after this anecdote and when he angrily demands a response from her, she utters the famous “Nothing” which exemplifies the loss at the heart of the tragedy.

The rest of the film consists of William scribbling in a notebook while trying to regain his ancestor’s brilliance, and Godard himself as the enigmatic Professor Pluggy, a recluse who spent twenty years in his “editing room” trying to rediscover “the image.” So what exactly is Godard aiming at, amid all this audiovisual clutter? Pluggy serves as a narrator of sorts, yet he consistently mumbles his lines through one side of his mouth like he’s suffered a stroke (I turned on the disc’s closed captioning to make sure I understood what he said, but sometimes the captions simply read “[speaking indistinctly]”).

This muddled “approach” perplexed the few contemporary critics who saw it (many being weirded out by Pluggy’s wig of A/V cables). After the film’s premier at Cannes, the production company didn’t know what to do with it. Lear saw an extremely limited release in Los Angeles and New York then it sank without a trace before being released in France for the first time in 2002.

Nearly forty years later, it can be seen on physical media. In an era witness to the actual death of film stock and the transition to digital video technologies, Godard’s concerns about the future of cinema, and the power and virtue of film makers, remain eerily prescient. An unsatisfactory experience as a Shakespeare adaptation, Godard’s Lear intrigues as the very type of cinematic artifact of the late twentieth century his characters endeavor to excavate within the movie, an ongoing quest to find the image pure and true.

WHAT THE CRITICS SAY:

“Daylight surrealism at its finest. Goddard is using this meta-textual dreamscape to lull you into an emotional place to explore one of the greatest moments in literary and artistic history. . .”–Andrew J. Eisenman, Elements of Madness [Blu-ray]

(This movie was nominated for review by Deadly Serious Andy, who remarked “I’d love to see the reaction of a roomful of people expecting a ‘normal’ take on the story.” Suggest a weird movie of your own here.)

APOCRYPHA CANDIDATE: UNIVERSAL LANGUAGE (2024)

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Recommended

DIRECTED BY:

FEATURING: Matthew Rankin, Rojina Esmaeili, Saba Vahedyousefi, Pirouz Nemati

PLOT: The lives of a civil servant, a tour guide, two girls searching for a way to thaw a banknote frozen in ice, and a turkey magnate collide in a Winnipeg where everyone inexplicably speaks Farsi.

Still from universal language (2024)

WHY IT MIGHT JOIN THE APOCRYPHA: Rankin’s icy fantasia is the premier (well, only) fusion of Canadian absurdism and Iranian neorealism.

COMMENTS: You’re a director infatuated with Iranian realist dramas, but you live in Winnipeg. What do you do? Round up every Farsi speaker in Manitoba and put them into a comedy set in Canada, obviously. Be sure to include a guy wandering around dressed like a Christmas tree, a shrine to an abandoned briefcase, and a turkey beauty contest-winner, just for that added note of realism.

Universal Language‘s plot is a woven Persian rug, composed of three major strands: two sisters hunt for a way to retrieve a 500 Rial note they find frozen under several inches of ice, a disillusioned civil servant returns home after an unhappy stint in Quebec, and a tour guide leads a bored group through the city’s bland attractions (“Winnipeg is a strange destination for tourism”). Most of the action occurs in a range from Winnipeg’s Beige District all the way to its Grey District, along bazaar-like streets bustling with street vendors. And surprisingly, despite its many detours though drag bingo parlors, Persian Tim Hortons, and shots of beautiful turkeys, in the end every plot corner clicks in place like a piece in a puzzle. It’s thoroughly comedic and absurd, but by the time Rankin turns sincere for the ending, it works, because the committed comedy of the earlier scenes seduces you into accepting this bizarre world as a real place.

Rankin’s debut feature, The Twentieth Century, was (to say the least) heavily indebted to (who Ranking calls “one of my cinematic parents”). Here, Rankin moves only slightly out of the shadow of Maddin, only to position himself under a canopy of other directors. Scenes like the guy who dresses as a Christmas tree, and other dreamlike comic surprises I won’t spoil, could have been dreamed up by . The bit where Matthew buys sleeping pills would fit comfortably in a sketch. Besides these, there’s all the Iranian directors, led by . (Several of Universal Language‘s plotlines are lifted from Iranian movies, although heavily warped and refracted by the narrative lens.) And in an interview included with the press kit, Rankin acknowledges everyone from to to the (among the less obscure names) as influences. In some sense, Universal Language nothing but a shameless pastiche of homages; but, because it reflects such specific tastes and obsessions, it creates a unique universe. And paradoxically, that very eclecticism is what makes the film so relatable. Rankin isn’t shy about his influences, which is refreshing. He’s working towards a cinema of tributes. And cinema is a universal language.

WHAT THE CRITICS SAY:

“By converting his drab hometown into an exotic land filled with nostalgia (albeit a very niche nostalgia, primarily for Criterion Channel subscribers), Rankin seems to be seeking out the universal language of cinema itself. In his own very weird way he manages to find it, turning an everyday place into something momentarily special — which is what all good movies are meant to do.”–Jordan Mintzer, The Hollywood Reporter (festival screening)

38*. TALES FROM THE GIMLI HOSPITAL (1988)

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“It all happened in a Gimli we no longer know.”–Tales from the Gimli Hospital

RecommendedWeirdest!

DIRECTED BY:

FEATURING: , Michael Gottli, Angela Heck, Margaret Anne MacLeod

PLOT: In a modern (?) hospital room, a Canadian-Icelandic grandmother tells her grandchildren the story of Einar the Lonely to distract them as their mother lies dying. Simple fisherman Einar falls in love with a beautiful girl, but she rejects him when it is revealed that he has contracted smallpox. He goes to recuperate in Gimli’s barn-cum-hospital, where he befriends a fellow patient, Gunnar, who shares stories which are mixed up with fever dream hallucinations.

Still from Tales from the Gimli Hospital (1988)

BACKGROUND:

  • Gimli is a small village in Manitoba, settled by Icelandic fishermen who arrived in Canada fleeing the eruption of Mount Askja in 1875.
  • Maddin lifted some names and incidents from a book of local history (and poetry) entitled “The Gimli Saga” (also his original choice of title).
  • Tales from the Gimli Hospital was rejected by the Toronto International Film Festival, but championed by legendary cult film aficionado Ben Barenholtz, who secured a midnight run for the film at Greenwich Village’s Quad Theater.
  • The film garnered a Best Screenplay nomination for Maddin from Canada’s Genie Awards.
  • The 2022 “Redux” cut (reviewed here) substitutes a dream sequence shot eleven years later for an original scene that featured Kyle McCullough in blackface.

INDELIBLE IMAGE: Although there are many strange sights to see in Gimli, almost all of them have something to do with fish: fish-chopping, fish-carving, a magenta-toned dream women turning into a fish princess. The most iconic moment is when Einar grabs a fish (which has been nailed to the wall of his shack), holds it over his head, and twists it to release its oily guts, using the goo to slick back his hair.

TWO WEIRD THINGS: Fish guts pomade; bloody butt grappling

WHAT MAKES IT WEIRD: Guy Maddin’s debut feature sets the tone for his career—recreating the aesthetics of silent and early talkie movies, spiked with Freudian surrealism and absurdist humor—though his subsequent movies benefited from melodramatic plotting that is absent from the episodic Gimli. Although highly accomplished, it’s one of Maddin’s most surreal movies, and therefore not the easiest entry point to his world. It may be better to visit Gimli after becoming familiar with Maddin’s more mature work.


Redux re-release trailer for Tales from the Gimli Hospital

COMMENTS: Guy Maddin may be the archetypal cinematic postmodernist. “Postmodernism” is a term that’s simultaneously highly Continue reading 38*. TALES FROM THE GIMLI HOSPITAL (1988)