Tag Archives: Sexual repression

CAPSULE: SPIDER (1991)

Zirneklis

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DIRECTED BY: Vasili Mass

FEATURING: Aurelija Anuzhite, , Algirdas Paulavicius

PLOT: A teenage girl who dreams of spiders attracts the attention of a mysterious painter.

COMMENTS: A priest and an artist walk into a bar. . . well, actually they meet in the artist’s studio and drink coffee, but they have a revealing conversation nonetheless. The priest prefers the artist’s early works, painted in the style of the Italian Renaissance. In contrast, his current works appear much darker, inspired by the likes of Hieronymous Bosch and Caravaggio. “It’s a changing world,” the artist says by way of explanation, “and we’re changing with it.” “We’re changing,” the priest corrects him, “and so we change the world.”

Spider opens with a quotation from Sigmund Freud (“Subconscious sexual desires are closely linked to the sense of fear”). This sets it up to be a softcore tale of burgeoning adolescent sexuality, though one with serious art-house vibes (in an early scene, the main character imagines herself entering a Pre-Raphaelite bower where she clutches a bouquet of pink flowers to her heart as trickles of blood seep between her fingers). The film then abruptly cycles through various genres, from a Gothic mystery in a haunted medieval castle to, by the nightmarish finale, a full-blown seventies-style satanic horror. Like its antagonist, it constantly changes form, leaving the viewer wondering just where it will go next.

The plot seems simple enough at first. The priest commissions the artist to paint an Annunciation scene for a homeless shelter. The artist spots teenaged Vita at the church and tells the priest he’ll only take the commission if she’ll model for the Virgin Mary. The priest agrees and says he’ll convince Vita to pose for the painting.

Though ostensibly a wholesome girl, one who chooses to hang out at church rather than in night clubs, vivid dreams and hallucinations of spiders plague Vita’s sleeping and waking moments. Her dreams and reality continue to intersect after her first visit to the artist’s studio. One of the other models tells Vita to beware of the artist since he was once bitten by a spider. He then begins to haunt her dreams, along with other ominous black-robed figures and insects.

Made in Latvia on the cusp of the Soviet Union’s collapse, Spider feels like a time capsule of its era, but also of earlier filmmaking conventions. Scenes of paintings come to life feature actual actors posed on detailed sets in elaborate costumes. The titular spider is a massive puppet with many, partly animated, writhing appendages. The ending includes practical effects worthy of Luigi Cozzi, evoking nostalgia for the days when corpses routinely exploded with glue and Jello. Director Mass is also obsessed with lighting effects; soft focus lens flares and rainbows characterize nearly every shot. The score, too, travels through the decades. The main theme, a pastoral with pan pipes, accompanies Classical, opera, and late ’80s synth stings whenever the suspense ratchets up.

After waking from a nightmare with spider bites on her back, Vita’s mother takes her to a doctor. Upon examination, the bites are gone; the doctor diagnoses auto-hypnotic suggestion and recommends a period of rest in the country. Vita’s mother then sends her to visit her aunt, who lives in a castle on an island. Since the modeling job creates conflict between mother and daughter, the priest decides to call off the commission. He tells the artist Vita will no longer be his model, then leaves his studio before the artist can argue with him. The scene then repeats, and in the second version, the artist informs the priest he will not be dismissing Vita. She now belongs to him, and she will be his, until he finishes the painting.

Meanwhile, Vita happily moves into her aunt’s castle where she’s warned against a mysterious bedroom that’s off-limits. The isolated island community, peopled with various strange characters, provides a verdant setting for more imaginative erotic set-pieces. By this point in the narrative, a critical viewer might fault the director for introducing a series of plot threads without ever tying them up.

A more charitable viewer may assume the director intended to create a tangled web of the plot. The artist tells the priest, “Both evil and good are threads of a spider web. . . untangle it and they’re gone, both good and evil.” Mass complicates the narrative as Spider moves beyond the highly eroticized reveries of a horny teenager. There are shades of Pygmalion and Galatea, and one possible interpretation attributes Vita’s experiences to Stendhal Syndrome. Either way, far from being a merely evil foil to the good priest, the artist comes across as a much more ambiguous character, though in the end, he’s vanquished (or is he?) by the sign of the cross.

The artist’s dialogue centers on themes of surface appearances, control, manipulation, and illusion. He tells Vita appearances are deceptive because they hide the soul, and “the soul is a great mystery.” By the end, Spider suggests the pertinent issue isn’t Vita’s sexual allure. It’s her dreams, the secrets of her soul, which beg the question, in a rapidly changing world, how can you tell the difference between mirage and reality?

WHAT THE CRITICS SAY:

“…psychedelic and often jaw-dropping Eastern European mash up of Walerian Borowczyk and Alain Robbe-Grillet…”- Nathaniel Thompson, Mondo-Digital

CAPSULE: PLEASE BABY PLEASE (2022)

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DIRECTED BY:

FEATURING: , Harry Melling, Karl Glusman

PLOT: A gender-bending leather gang awaken unfamiliar desires in a beatnik couple.

Still from Please Baby Please (2022)

COMMENTS: Please Baby Please is queer, defiantly so, in both the new and the old senses of the word. This movie is proud to be what it is—which is a perverted, experimental non-binary comedy/melodrama/musical, or something like that. This is a film that describes itself as featuring “bisexual lighting,” and that somehow makes perfect sense when you see it. It seems like the script was written to answer the question, what would happen if the leather daddies from Scorpio Rising took over the set of West Side Story?

That last connection is referenced explicitly in the movie’s opening scene, where a leather clad gang prowls the streets in finger-snapping rhythm. These aren’t the Sharks or the Jets, though, but the Young Gents, an ultra-macho bunch of reprobates with a dangerously non-hetero vibe. When happily (if platonically) married couple Suze and Arthur come across the gang standing over a couple of freshly beaten corpses on the street right outside their apartment, their libidos are separately ignited by the heart-pounding excitement. Please Baby Please doesn’t feature a lot of narrative; there is an arc to the couple’s journey, but most of it is revealed through oddball exposition (most of the characters in this movie talk like Dead End Kids enrolled in NYU’s Gender Studies masters’ program). Much of the rest comes in musical production numbers: Suze’s sexual awakenings are depicted in a series of musical fantasies, including one where the Young Gents take turns ironing her ass.  We’re also treated to interludes like a drag queen in a Bo Peep bonnet and flowery eyelids singing a love song in a phone booth. The fine musical accompaniment ranges from exotica to mellow acoustic bass jazz to poppy torch songs; the choreography is simple but effective, more dependent on the dancers’ outrageous wardrobes than on the moves they perform. True to the 1950s style, everything is repressed, and there’s little actual sex: we come upon two motorcycle dudes doing nothing more than hugging passionately in the men’s room. The characters do talk dirty, but in the context of gender roles rather than personal desires. Only the final scene breaks the no-onscreen sex rule.

Please Baby Please is obsessed with masculinity. Arthur has built his entire life philosophy around how doesn’t want to be a man, doesn’t want the pressure of always having to be a contestant in a toughness competition with other males. That doesn’t mean he’s not attracted to masculine surfaces, though; to the rippling abs, mesh-clad pecs, and leathery bulges of the Young Gents. The motorcycle gang stands for the masculine ideal in all its muscly, sneering, rough-mannered charm. In 1953, Marlon Brando in The Wild One evoked an outlaw desires for rebellion and domination in female audiences; Tom of Finland was simultaneously (and more lastingly) co-opting the same biker imagery for the gay subculture.  Please Baby Please is aware how ludicrous a caricature of manhood all this chrome and black leather is; that’s precisely why it’s fascinated with this iconography. This objectifying beefcake spectacle is especially weird because it’s shot through multiple lenses: a female director looking at men through the homosexual male gaze.

Handsomely geeky Harry Melling ably handles his duties of playing a closeted homosexual in a rewarding but familiar way, but much of the praise for Please Baby Please comes for Andrea Riseborough, whose over-the-top vamping wins over even the film’s detractors. Her acting choices all seem to be formed by asking the question, “how would Nic Cage play this scene if he were a housewife caught in a sexless marriage?” She gyrates in a corset, howls at the moon, breaks into a spontaneous Bert Lahr impersonation, and acts crazier and crazier (and more and more like a man) as the movie progresses. This risky material could sag limply if not aroused by hyperbole, so it’s hard to imagine the movie succeeding without Riseborough’s committed insanity setting the tone.

‘s cameo was much-hyped, but underwhelming; the most significant thing is the vote of confidence she casts by lending her name to this esoteric project. We did notice an old friend showing up as co-writer: . Please Baby Please is currently in a limited run exclusively in theaters; we’ll update you when it becomes more widely available.

WHAT THE CRITICS SAY:

“…the film’s over-the-top approach and awkward pacing prevent this defiantly bizarre concoction from resonating deeper than its surface fascination. “–Toff Jorgensen, Cinemalogue (contemporaneous)

22*. A SNAKE OF JUNE (2002)

 Rokugatsu no hebi

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DIRECTED BY:

FEATURING: , Yûji Kôtari, Shinya Tsukamoto

PLOT: Rinko is a shy and inhibited woman working as a counselor at a suicide hotline. One day, a photographer she previously helped sends her compromising photos of herself. The stalking turns into blackmail when he forces her to live out her erotic fantasies, which take on an increasingly hallucinatory character.

Still from A Snake of June (2002)

BACKGROUND:

  • Shinya Tsukamoto’s seventh film, after Gemini (1999).
  • A Snake of June debuted at the 59th Venice International Film Festival (2002), where it won a special award (the Kinematrix Film Award, which does not appear to have been awarded before or since).
  • Tsukamoto and main actress Asuka Kurosawa were respectively awarded the Special Jury Award and Best Actress Award at 2003’s edition of Fantasporto (Porto International Film Festival).

INDELIBLE IMAGE: The unusual garb of the erotic cabaret’s patrons, who sport funnel masks as they watch an equally offbeat performance.

TWO WEIRD THINGS: Erotic drowning performance; corrugated pipe assault

WHAT MAKES IT WEIRD: Although modest by the director’s standards, A Snake of June stands out by all other measures of weirdness through its gradual abandonment of conventional narrative logic to indulge in surreal displays of interlacing horror, desire and sadism.


Restoration trailer for A Snake of June (2002)

COMMENTS: A Snake of June starts off surprisingly restrained for a Continue reading 22*. A SNAKE OF JUNE (2002)

CAPSULE: LUCIFERINA (2018)

DIRECTED BY: Gonzalo Calzada

FEATURING: Sofía Del Tuffo, Pedro Merlo, Malena Sánchez

PLOT: When Natalia is informed of her mother’s dramatic death, she abandons her life at a convent to help her sister at home, and joins her sister and a group of her psychology class buddies in visiting an out-of-town shaman for some soul-cleansing, where things get darkly religious.

WHY IT WON’T MAKE THE LIST: The culminating “sexorcism” aside, Luciferina is as by-the-numbers as a young-people-make-bad-decisions-with-theological-overtones horror movie could be. It was only halfway through, during an intense birthing/exorcism set-piece, that I was even reminded that there was something “bigger” going on than a gaggle of college kids getting high on an ancient weed.

COMMENTS: I will make no secret of the apprehension I felt before watching this movie. It had been kicking around 366’s internal review wish-list for about three weeks before I finally stepped forward to get it out of the way, and then it lingered in my DVD player for another week and a half before I finally dove into this 1-hour, 53-minute, 4.5-IMDB rated slice of feminist-Catholo-pagan horror. The good news is that it is actually an okay movie. The less-good news is that it never really rises above that level.

Natalia happily busies herself as a novice in an Argentinian convent that doubles as an outreach/care clinic for young drug (?) offenders. Her little world of religion and routine is scotched when the mother superior informs Natalia that her mother has died in some not-terribly-well-explained accident. Home she goes to find her father somewhat vegetative in the attic and her sister hooking up with one of those inexplicably angry young men that always seem to get the pretty girls. But there is some bonding, some bugs, and a party during which a trip to a shaman is discussed. Off they go into the outskirts of the nearby jungle and knock back some stuff that… makes the whole thing the Catholo-pagan-horror movie that it is.

Like Baskin and Session 9 before it, Luciferina makes the unfortunate mistake of thinking it’s a horror movie when actually it should have been a melodrama. I liked the college party people, other than the angry young man (and even his back-story, were it ever to be revealed, could have interested me). Instead, we get some hyper-religious imagery of various flavors, young people getting killed off in unpleasant ways, and some CGI fetus oddness bookending the movie. (That perhaps merits some clarification: from what I was able to decipher from the movie, the credits,[efn_note]Luciferina appears to be the first in a planned trilogy.[/efn_note] and some research, the opening fetus is Natalia, a child of Satan, and the closing fetus sets up the sequel[?], and may also be a child of Satan, as conceived, perhaps, with his own child. I know, I know, but the Lord of Darkness is unlikely bound by human socio-sexual norms.)

And all this adds up to what? Like I said, this really should have been a story about an abused young woman (Natalia’s sister) as she tries to work through her issues (and hopefully ditch her boyfriend) in the company of her charismatic psych-student buddies. Instead, we have Luciferina, a title that hits one over the head with its pretensions. The horror doesn’t work (though thankfully the jump scares are few and far between), the religious angle is muddled at best (Natalia’s ability to see a “glow” around people – or not – seems to accomplish little), and the less said about the possessed boy named Abel, the better. It was competent. It was well acted. It was well researched. It was also a waste of time and talent.

WHAT THE CRITICS SAY:

“Gonzalo Calzada’s vividly atmospheric film is itself a space in which reality and dreams overlap, in which formal narrative structures break down as our heroine strives to gain control of her identity and destiny…. The delirious style of the film lends itself to high drama.” –Jennie Kermode, Eye for Film

362. THE DEVILS (1971)

“There was no better director to learn from. He would always take the adventurous path even at the expense of coherence.”–Derek Jarman on Ken Russell

Must See

DIRECTED BY:

FEATURING: , , Gemma Jones, Dudley Sutton, Michael Gothard, Murray Melvin

PLOT: Father Urbain Grandier is the charismatic spiritual and political leader of the independent city of Loudun; Cardinal Richelieu wants him replaced because he refuses to allow the city’s walls to be torn down. Sister Jeanne, Mother Superior of the town’s convent, is tormented by sexual dreams about Grandier. When Sister Jeanne confesses her fantasies to a priest, Richelieu’s men hatch a plot to frame Grandier as a warlock, and the entire convent is whipped into mass hysteria, becoming convinced they are possessed by devils.

Still from The Devils (1971)

BACKGROUND:

  • Father Grandier and Sister Jeanne, among many other characters in the film, were real people. Grandier was burnt at the stake in 1634 on accusations of practicing witchcraft.
  • The Devils was based on John Whiting’s play “The Devils of Loudun,” which itself was based on Aldous Huxley’s novel of the same title.
  • Ken Russell’s original theatrical cut ran 117 minutes, after the British censors removed an infamous 4-minute sequence known as “the rape of Christ.” The U.S. distributor cut an additional three to six minutes of sex and blasphemy out so that the film could be released with an “R” rating in the States, and that release became the standard version and the only one released on VHS. The longer director’s cut was not seen until 2004, thanks to a restoration effort led by . Russell’s director’s cut has never been issued on home video; the X-rated theatrical cut is the most complete version currently available. Portions of the “rape of Christ” scene are preserved in a BBC documentary called “Hell on Earth” (included on the BFI DVD).
  • A young designed the sets. This was his first feature credit.
  • The Devils is included in Steven Schneider’s “1001 Movies You Must See Before You Die.”
  • The contemporary arguments over the film became so heated that Russell himself attacked critic Alexander Walker on live television, hitting him on the head with a copy of his negative review.
  • Warner Brothers has steadfastly refused to release the movie on DVD, but they did eventually sublicense it to the British Film Institute for overseas release.

INDELIBLE IMAGE: Even with the “rape of Christ” scene excised, what sticks out in The Devils are the scenes of possessed nuns, some with shaved heads, whipping off their habits and cavorting in the nude, writhing, self-flagellating, jerking off votive candles, and waggling their tongues in an obscene performance. For a single, and singular, image that encapsulates the themes and shock level of The Devils, however, try the vision of Vanessa Redgrave seductively licking at the wound in Oliver Reed’s side when she imagines him as Christ descended from the cross to ravage her.

THREE WEIRD THINGS: Crocodile parry; Christ licking; John Lennon, exorcist

WHAT MAKES IT WEIRD: Nobody, but nobody, shoots a nun orgy like Ken Russell. Aside from a dream sequence or two, The Devils is a historically accurate account of a real-life medieval witch hunt—but Russell emphasizes only the oddest and most perverse details, so that the movie itself becomes as hysterical and overwrought as the frenzy it condemns. Truth, in this case, is at least as strange as fiction.


Original U.S. release trailer for The Devils

COMMENTS: Viewed from a great distance, The Devils is a classical Continue reading 362. THE DEVILS (1971)