Tag Archives: Religion

THE RULING CLASS (1972)

When I was halfway through writing this article, actor Peter O’Toole passed away. He serves as yet another example of  how pointless, asinine, vapid, and meaningless the Academy Awards are. Rightfully nominated a zillion times, O’Toole is in the fine company of such Academy Award losers as , , Montgomery Clift, Judy Garland, Richard Burton, Alfred Hitchcock, and . The Academy did eventually give O’Toole its condescending honorary Oscar, as it did to Chaplin, but that’s a mere smokescreen to mask their own artlessness.

O’Toole’s performances ranged from great to quirky and interesting in films like Lawrence of Arabia (1962), Beckett (1964), Lord Jim (1965), Night of the Generals (1967), The Lion in Winter (1967), Goodbye Mr. Chips (1969), Murphy’s War (1971), The Ruling Class (1972), Man Friday (1975), Zulu Dawn (1979), The Stunt Man (1980), Masada (1981), My Favorite Year (1982), The Last Emperor (1987), and Venus (2006).  Naturally, as prolific as he was, he had his share of embarrassing bombs: Caligula (1979), Supergirl (1984), and, most of all, Thomas Kinkade’s Christmas Cottage (2008). His last film is the soon to be released Katherine of Alexandria (2014).

The Ruling Class was, almost immediately, a cult hit. It earned O’Toole yet another Oscar nomination, but he lost out to Marlon Brando in The Godfather (1972). Although The Godfather is a better film and Brando’s performance was superb, I would stand with a tiny minority in arguing that O’Toole should have won.

The Ruling Class is certainly one of O’Toole’s weirdest films, thus earning its cult reputation. He plays Jack, the 14th Earl of Gurney. Jack goes by “J.C.” because he believes himself to be none other than Jesus Christ. Jack’s daddy, the 13th Earl (Harry Andrews), pulls an Albert Dekker and hangs himself in a tutu. Paranoid schizo Jack shows up to run the estate in daddy’s place. Jack has had a life-size cross conveniently built in the castle where he can love everyone from the” bottom of my soul to the tip of my penis.”

Still from The Ruling Class (1972)Peter Medak directed from Peter Barnes’ play and, with Peter O’ Toole starring, there is a lot of phallic symbolism afoot. Naturally, being a British movie of the 70s, there is plenty of other symbolism being bandied about as well, including a battle of misfit deities, an assault by an ape in a top hat, Ebenezer Scrooge as a phlegmatic bishop (Alastair Sim), a drunkard leftist butler (Arthur Lowe), a usurping by the Electric Messiah (Nigel Green), and Jack’s miraculous born again transformative “cure” from Jesus Christ (the God Of Love) to Jack the Ripper (the God of Wrath and Vengeance). Society’s acceptance of Jack as the serial-killing deity, as opposed to its rejection of Jack as pacifist god, is about as subtle as it sounds.

Like many British films of the period, The Ruling Class is imbued with psychedelic surrealism. What sets it apart from films like The Magic Christian (1969) is its theatrical ensemble, topped by a bouncing-off-the-walls performance by  O’Toole. Even with the superb cast of Sims and Lowe, O’ Toole walks easily away with the film. Other than T.E Lawrence, J.C. may be his best performance.

The movie is inevitably (and deliriously) dated, with its psychedelic first half giving way to Clockwork Orange territory in the second half. The Ruling Class’ stage origins are keenly felt, and the vaudevillian musical numbers add to the lunacy of this genre-proof film. Medak’s direction is acidic and idiosyncratic. He handles blasphemy in the best “theater of the absurd” type of way. How does flower child J.C. know he is God? “When I pray, I find I am talking to myself.”

The Criterion Collection debatably erred in restoring 20 excised minutes to the film, making The Ruling Class excessive, but perhaps even more bizarre, in its 154 minute version. Apart from that, there is the usual exemplary Criterion extras, including home movies supplied by Medak, excellent commentary tracks, photo galleries, and a beautifully remastered, digital print.

THE BOOK OF DALLAS (2012)

The Book of Dallas, Season One is a 10 episode web series from KoldCast TV. The series comes from the production team of Joe Atkinson, , and Marx H. Pyle. Atkinson wrote the series in response to a crisis in faith. The directing is divided between the three producers.

Dallas McKay (Benjamin Crockett) is a young Catholic atheist (is there any other kind?). Dallas gets into a theological debate at a bar (something akin to theology on tap). His lack of belief offends the self-proclaimed Christians (surprise), then fate takes the upper hand when speeding vehicle meets Dallas on the street.

Still from The Book of Dallas Season1 (2012)Heaven is a coffee shop where Dallas meets a highly emotive St. Peter (David Ross) and a quirky God (Kristine Renee Farley). Yes, God is a girl who likes to eat lots of waffles. I knew it all along. With a mouthful of syrup, God asks Dallas to write a new bible, one which will not inspire people to judge and kill one another. After writing it, Dallas is to go on a book tour and sell it. Real simple.

Now back on Earth, Dallas needs some cash to get started. God gives him the winning lottery numbers. Dallas and his roommate Hank (Clay Evans) are on a mission from God. After finally finding a publisher, Dallas’ book, “The Word,” creates publicity and controversy. The evangelicals predictably hate Dallas, but he does attract a follower named Benjamin (Kevin Roach), who fills in for Dallas after a fundamentalist nut job sends Dallas back to heaven for a spell. Benjamin creates The Church of Unitism. Yes, a new religion.

The Book of Dallas starts off as an overly familiar revisionist look at the state of religion, the likes of which we have seen before (Dogma, Religioulous, et al). The best humor in the series is provided by actors David Ross and Kristine Renee Farley. Aside from these, the comedy is too subdued for this topic. More problematic are the plot solutions, which are too simplistic (a convenient lottery win, miraculous surviving of near-death experiences).

Something more complex would have been more rewarding. The fact that the protagonist survives his ordeals, virtually unscathed, nullifies any real questioning of his supernatural encounters (for Dallas and the audience—the only nonbelievers are the certifiable Christians of the film, which, come to think of it, is probably all too apt).

The biggest issue I take with the series is in “The Word” itself. What does “The Book of Dallas” actually say? We are never really privy to that information. Therefore, Dallas’ actual message is so vague that it fails to connect with us emotionally, intellectually, or theologically. Likewise, the fundamentalist outrage towards the book never quite registers beyond surface. The angry religious mob is merely taken for granted.

The Book of Dallas starts to live up to its complex potential by the 10th episode. Of course, every successful revolutionary movement faces the possibility of becoming  an institution. The Unitist movement veers dangerously close to that fatal error. Upon seeing this, the fire within Dallas is sparked. For the first time, close to the season finale, we sense the prophetic nature swelling within Dallas, along with narrative possibilities for richer, provocative exploration.

Atkinson’s sincerity and effort is to be applauded, despite the occasional “too safe” missteps. The series feels like an opening spark, which may reap rewarding challenges in the second season (and, hopefully, that second season will come to fruition).

Bilinski, a director previously covered here, directs the first, fifth and seventh episodes. The first episode has a texture and pacing similar to elements of his previous Shade of Grey (2009).


. “The Book of Dallas” trailer.

129. LOVE EXPOSURE (2008)

Ai no Mukidashi

“Nothing is more important than love.”–Shion Sono on the theme of Love Exposure

Must See

DIRECTED BY:

FEATURING: Takahiro Nishijima, , Sakura Andô, , Makiko Watanabe

PLOT: Yu Honda, the son of a Catholic priest, falls in with a gang of upskirt photographers in an attempt to generate sins he can confess to his father. One day, while dressed in drag after losing a bet, he falls in love with Yoko, a man-hating schoolgirl who believes him to be a woman. He strives to woo her despite the mistaken identity, but a mysterious girl named Koike and a brainwashing cult seem intent on preventing Yu from ever winning Yoko’s heart.

Still from Love Exposure (2008)

BACKGROUND:

  • Sono’s original cut of the film was six hours long. At the request of producers he cut it down to two hours but felt the result was incoherent; the current four-hour run time is a compromise.
  • Sono reportedly wrote the part of upskirt photography guru “Master Lloyd” with Lloyd Kaufman in mind.
  • “Miss Scorpion” was a recurring character from a 1970s Japanese women-in-prison film series.
  • Despite winning awards at multiple Asian film festivals as well as a FIRPESCI international film critics awards, Love Exposure‘s long running time made it anathema to theatrical distributors. The movie finally saw a very limited run in U.S. and Canadian theaters in 2011.

INDELIBLE IMAGE: Some will doubtlessly be impressed by the bloody castration scene, but a less shocking image marks the centerpiece of Love Exposure: “the miracle,” the moment when the wind blows up Yoko’s skirt and reveals her alabaster underthings, giving Yu the first erection of his life. White panties—a symbol of sex masked in the color of purity—are the most important recurring image in Love Exposure, even more so than crosses and hard-ons. As Master Lloyd explains while pointing to a bronze relief image of a spreadeagled woman with a swatch of white silk covering her nether portions, “Anything you seek can be found here, in the groin.”

WHAT MAKES IT WEIRD: Although there is some crazy stylization—slo-mo bullets following a schoolgirl through Tokyo and a dysfunctional family posing with a giant cross in the desert—what makes Love Exposure‘s mad heart tick is the plot that piles crazy on top of crazy. Any story that incorporates Catholic guilt, ninja panty-peeking photographers, kung fu and samurai sequences, mistaken identity subplots, and teenage cult kingpins, plays it all as a romantic comedy, and has to run for twice the length of an average movie just to fit in everything the director wants to say, is bound to be a little weird.


Trailer for Love Exposure

COMMENTS:  For four hours Love Exposure bounces back and forth between poles of purity and perversion, suggesting both the fetishistic Continue reading 129. LOVE EXPOSURE (2008) →

CAPSULE: THE MASTER (2012)

Recommended

DIRECTED BY: Paul Thomas Anderson

FEATURING: , Philip Seymour Hoffman

PLOT: Failing to fit into society after returning from World War II, a libidinous alcoholic sailor falls under the spell of a charismatic cult leader (modeled on Scientology’s L. Ron Hubbard).

Still from The Master (2012)
WHY IT WON’T MAKE THE LIST: It’s not weird enough. Only a single hallucination scene and some impressionistic storytelling that flirts with the oneiric gives us the slightest opening to even discuss Paul Thomas Anderson’s latest bit of Oscar bait as a weird film. And yet, even though we’re as pickled in weirdness as The Master‘s sloshed sailor Freddie is in solvent-boosted booze, we’re conscious of how ridiculously strange this confounding film appears to average audiences. From geriatric walkouts to bloggers complaining the film is “weird for the sake of being weird” to the infallibly wrong Rex Reed declaring it “juvenile and superficial trash” in a class with Mulholland Drive and Being John Malkovich, The Master may be worthy of weirdophiles notice more because it’s annoying the right people than because of its inherent oddness.

COMMENTS: The Master isn’t an exposé of the origins of Scientology; that would be a mere barrel-fishing expedition. The tenets propounded by Lancaster Dodd, the titular Master (played with a carefully portioned-out charisma by Philip Seymour Hoffman) are an intellectual MacGuffin. Dramatically, the film centers around the bond between the uncomfortably avuncular Dodd and lost soul Freddie—the co-dependent relationship between Master and cultist, in which the need to be believed in is as desperate as the need to believe. Thematically, the movie is about man’s quixotic need to find meaning and purpose in existence, about a human emptiness that is filled by ritual and community, not rational deliberation. Anderson assumes the audience will understand The Cause’s teachings are hokum, and in case we don’t get it, a character explains, “You know he’s making it up as he goes along, right?” By taking the absurdity of the cult’s dogma as a given, Anderson shifts the emphasis from an examination of the truth or falsity of particular doctrines to the more provocative question of whether even blatantly ridiculous mumbo-jumbo can nonetheless be morally uplifting—and whether such salvation is worth the price. Joaquin Phoenix knows exactly what Anderson needs from the role, and his tormented, twitchy performance as a drunken lecher trapped in his own animalistic nature will be remembered come awards time. It’s a daring portrayal, because with his dimwitted stares, heed-banging tantrums and exaggerated agonies, Phoenix risks looking hammy and ridiculous. Freddie, who spikes his drinks with paint thinner because vodka has lost its kick, makes love to a sand castle in the shape of a woman, and masturbates into the ocean, is the most moving kind of character: one who’s repulsive, both physically and spiritually, but with whom we sympathize because his suffering and loneliness strikes a universal chord. He also stands as a challenge, or even a reproach, to Dodd’s faith—which this Master shares with conventional religions—that “man is not an animal.” Hoffman’s controlled performance, the super-ego to Phoenix’ id, is a delight in its own right, although his role mainly serves to highlight Freddie’s mania. Dodd is no simple charlatan, but a surprisingly congenial and even affectionate egotist who, as depicted here, sincerely believes his chicanery will better mankind. “If you figure out a way to live without a master, any master,” he tells Freddie in the film’s key scene, “be sure to let the rest of us know, for you would be the first in the history of the world.” That “any master” is a brilliant addendum, an unexpectedly selfless expression of love from Dodd (the equivalent of “even if you don’t get help from me, get help from someone”) and another indicator that the movie’s concerns go deeper than the peculiar quirks of the Cause. Ultimately, The Master‘s dogma is humanistic, tragic and romantic: the faith that a depraved freedom is preferable to a sick salvation.

The Master was shot in 65mm film, a lush but expensive format that today is typically only used for IMAX films. Unfortunately, there are only a handful of theaters around that are still have 70mm projectors capable of projecting the film in the way it was meant to be seen.

WHAT THE CRITICS SAY:

“The strange and complicated story it has to tell exists beyond the reach of doubt or verification. The cumulative artifice on display is beautiful — camera movements that elicit an involuntary gasp, passages in Jonny Greenwood’s score that raise the hair on the back of your neck, feats of acting that defy comprehension — but all of it has been marshaled in the pursuit of a new kind of cinematic truth. This is a movie that defies understanding even as it compels reverent, astonished belief. “–A.O. Scott, The New York Times (contemporaneous)

SATURDAY SHORT: THE RETURN OF JOHN FRUM (2010)

Christian Schlaeffer animates a series of seemingly random and nonsensical events based on a prophesy of a religion he finds to be “syncretic, ridiculous and pointless… though really not any more syncretic, ridiculous and pointless than any and all other religions.”

CONTENT WARNING: Contains some non-sexual, surreal nudity.