Gilbey on Film: The crying game

I've blubbed at more cinematic dross than I care to remember.

Confession time. I'm a crier at movies. Always have been. This past weekend, I watched a new film that had me sobbing on the sofa. It was good but that's beside the point. Quality doesn't enter into it.

I'll give you an example: I cried at Stepmom. No, it wasn't a lost Ingmar Bergman masterpiece called Stepmom or a George Cukor curiosity that had been locked in the vault for decades. I'm talking about the Julia Roberts/Susan Sarandon movie Stepmom. Ordinarily, this would be the point at which I would say, "Oh, the shame." Except that I also remember seeing the laughable British thriller Who Dares Wins when I was 12 and crying at that, too. I could tell you that my childhood tears were summoned by outrage at this reactionary movie's nakedly anti-CND stance, or the thought that a fine actress like Judy Davis could be killing her career when it had barely begun, or by a premonition that, one day, a man named Andy McNab would haunt the bestseller lists. But no. I cried when a minor character got maced, a mere walk-on who didn't even have any dialogue. Oh, the shame.

So the emotional effectiveness of a film can't truly be measured by the dampness of my cheeks. I've cried at movies that are indisputably great (ET: the Extra Terrestrial, Rushmore, Hoop Dreams) but I've also cried at more dross than I care to remember. (Has anyone else even seen the soft-focus Italian terminal-illness tearjerkers The Last Snows of Spring and Last Feelings, released in a double bill in the late 1970s? And, if so, would they care to start a support group with me?)

It's strange to be making critical assessments of films that might affect me on a level that has nothing to do with their quality. It would be fraudulent of anyone to disparage a comedy that had made them laugh -- if you're chuckling and it's a comedy, then surely it works. It's slightly different with crying, since that response can be prompted by a film hitting a nerve particular to the viewer. Although, for the record, I don't have a stepmother and I've never been maced.

The critical consensus seems to be that it all comes down to whether a movie deserves our tears. In Pauline Kael's review of ET (which you can find in her collection Taking It All In), she wrote that "Spielberg has earned the tears that some people in the audience -- and not just children -- shed." Manipulation is such a contentious issue in cinema that our response to it can come down to nothing more sophisticated than whether or not we feel used or sullied when a movie has persuaded us to cry. Seeing again Disney's 1980 film The Fox and the Hound on its re-release in the mid-1990s, I was surprised to find that it was rather a crude and tatty work and I felt weirdly aggrieved on behalf of my nine-year-old self, sniffling into his Poppets while watching the movie first time around at the Harlow Odeon.

Critics in general don't make a habit of 'fessing up to tears shed in a professional capacity, so I was struck by David Denby's New Yorker review of Walter Salles's 1998 film Central Station. The full review doesn't appear to be online (though here is the capsule version) but I know it ended with a sentence that revealed a lot about the embarrassment surrounding the question of crying in the cinema. Reflecting on the picture's extremely moving ending, Denby wrote (and I may be paraphrasing slightly): "It's okay, I think, just this once, to cry." Something about the beautifully halting structure of that sentence, with each comma insisting on a kind of withdrawal or deferment, seemed to imitate the act of a person stifling their sobs. Then there's the formal language, the sense of Denby ratifying in advance what should be a spontaneous response, which is actually quite funny, not least that lovely ". . . just this once".

It's interesting but not exactly surprising that the tenor of the material that makes me cry now has shifted slightly as I have got older. Films are, after all, markers of our lives and our development, so now I find that the emphasis has moved toward middle-aged reflection of the "where-did-the-years-go?" variety -- Before Sunset, One Day or the final episode of Our Friends in the North, for example, have all done it for me. I'm sometimes tempted to look again at Michael Apted's astonishing Up series of films, which drops in on the lives of a group of British people every seven years from the age of seven, and I'm sure I will return to it in advance of the next instalment, 56 Up, due for broadcast next May. But I also know I'll need a few weeks to recover. That's the hard stuff. That's the mother lode.

Feature directors are beginning to use Apted's device in fiction -- Michael Winterbottom has been filming material on-and-off for the past five years for his film Seven Days (due out next year), while Richard Linklater has been amassing footage since 2001 for Boyhood, which won't even be finished and released until 2015. Whatever the eventual flaws or virtues of these works, at least they won't have to resort to the sort of ageing make-up which can sink any film where the narrative's time-span is substantially longer than the shooting schedule. The merest glimpse of an artificially aged Leonardo DiCaprio in the trailer for Clint Eastwood's forthcoming J Edgar is enough to make grown men cry.

Ryan Gilbey is the New Statesman's film critic. He is also the author of It Don't Worry Me (Faber), about 1970s US cinema, and a study of Groundhog Day in the "Modern Classics" series (BFI Publishing). He was named reviewer of the year in the 2007 Press Gazette awards.

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In defence of orientalism, the case against Twenty20, and why Ken should watch Son of Saul

My week, from Age Concern to anti-semitism.

Returning late from a party I never much wanted to go to, I leap up and down in the middle of the Harrow Road in the hope of flagging down a taxi, but the drivers don’t notice me. Either they’re haring down the fast lane or they’re too preoccupied cursing Uber to one another on their mobile phones. My father drove a black cab, so I have a deep loyalty to them. But there’s nothing like being left stranded in NW10 in the dead of night to make one reconsider one’s options. I just wish Uber wasn’t called Uber.

Just not cricket

Tired and irritable, I spend the next day watching sport on television – snooker, darts, cricket, anything I can find. But I won’t be following the Indian Premier League’s Twenty20 cricket again. It’s greedy, cynical, over-sponsored and naff. Whenever somebody hits a boundary, cheerleaders in cast-off gym kit previously worn by fourth-form Roedean girls wave tinsel mops.

Matches go to the final over where they’re decided in a thrashathon of sixes hit by mercenaries wielding bats as wide as shovels. Why, in that case, don’t both teams just play a final over each and dispense with the previous 19? I can’t wait for the elegant ennui of a five-day Test match.

Stop! Culture police!

I go to the Delacroix exhibition at the National Gallery to shake off the sensation of all-consuming kitsch. Immediately I realise I have always confused Delacroix with someone else but I can’t decide who. Maybe Jacques-Louis David. The show convincingly argues that Delacroix influenced every artist who came after him except Jeff Koons, who in that case must have been influenced by David. It’s turbulent, moody work, some of the best of it, again to my surprise, being religious painting with the religion taken out. Christ’s followers lamenting his death don’t appear to be expecting miracles. This is a man they loved, cruelly executed. The colours are the colours of insupportable grief.

I love the show but wish the curators hadn’t felt they must apologise for Delacroix finding the North Africans he painted “exotic”. Cultural studies jargon screams from the wall. You can hear the lecturer inveighing against the “appropriating colonial gaze” – John Berger and Edward Said taking all the fun out of marvelling at what’s foreign and desirable. I find myself wondering where they’d stand on the Roedean cheer-leaders of Mumbai.

Taking leave of the senses

My wife drags me to a play at Age Concern’s headquarters in Bloomsbury. When I see where she’s taking me I wonder if she plans to leave me there. The play is called Don’t Leave Me Now and is written by Brian Daniels. It is, to keep it simple, about the effects of dementia on the families and lovers of sufferers. I am not, in all honesty, expecting a good time. It is a reading only, the actors sitting in a long line like a board of examiners, and the audience hunched forward in the attitude of the professionally caring.  My wife is a therapist so this is her world.

Here, unlike in my study, an educated empathy prevails and no one is furious. I fear that art is going to get lost in good intention. But the play turns out to be subtly powerful, sympathetic and sharp, sad and funny; and hearing it read engages me as seeing it performed might not have done. Spared the spectacle of actors throwing their bodies around and singing about their dreams against a backdrop painted by a lesser, Les Mis version of Delacroix, you can concentrate on the words. And where dementia is the villain, words are priceless.

Mixing with the proles

In Bloomsbury again the next day for a bank holiday design and craft fair at Mary Ward House. I have a soft spot for craft fairs, having helped run a craft shop once, and I feel a kinship with the designers sitting bored behind their stalls, answering inane questions about kilns and receiving empty compliments. But it’s the venue that steals the show, a lovely Arts and Crafts house, founded in the 1890s by the novelist Mary Ward with the intention of enabling the wealthy and educated to live among the poor and introduce them to the consolations of beauty and knowledge. We’d call that patronising. We’re wrong. It’s a high ideal, to ease the burden of poverty and ignorance and, in Ward’s words, save us from “the darker, coarser temptations of our human road”.

An Oscar-winning argument for Zionism

Speaking of which, I am unable to empty my mind of Ken Livingstone and his apologists as I sit in the cinema and watch the just-released Academy Award-winning Son of Saul, a devastating film about one prisoner’s attempt to hold on to a vestige of humanity in a Nazi death camp. If you think you know of hell from Dante or Michelangelo, think again. The inferno bodied forth in Son of Saul is no theological apportioning of justice or deserts. It is the evisceration of meaning, the negation of every grand illusion about itself mankind has ever harboured. There has been a fashion, lately, to invoke Gaza as proof that the Holocaust is a lesson that Jews failed to learn – as though one cruelty drives out another, as though suffering is forfeit, and as though we, the observers, must choose between horrors.

I defy even Livingstone to watch this film, in which the Jews, once gassed, become “pieces” – Stücke – and not grasp the overwhelming case for a Jewish place of refuge. Zionism pre-dated the camps, and its fulfilment, if we can call it that, came too late for those millions reduced to the grey powder mountains the Sonderkommandos were tasked with sweeping away. It diminishes one’s sympathy for the Palestinian cause not a jot to recognise the arguments, in a world of dehumanising hate, for Zionism. Indeed, not to recognise those arguments is to embrace the moral insentience whose murderous consequence Son of Saul confronts with numbed horror. 

This article first appeared in the 05 May 2016 issue of the New Statesman, The longest hatred