Gilbey on Film: The art of cinematic disguise

Anonymity gives actors a special kind of freedom.

If you see the new film Cloclo, a biopic of the singer-songerwriter Claude François (which I review in tomorrow's edition of the NS), do keep an eye out for the 38-year-old actor Benoît Magimel, the pretty-boy star of The Girl Cut in Two, The Piano Teacher and Little White Lies.

I didn’t. Having spotted his name among the cast list, his participation in the movie slipped my mind entirely until a friend and I were discussing Cloclo a few days ago. Benoît Magimel, of course! I forgot he was even in it - remind me which part he played again? But then it’s hardly surprising I overlooked him when he bears about as much resemblance in the film to his real self as Justin Bieber does to Ernest Borgnine. You can see for yourself here the disparity between the perfectly fetching Magimel as he usually appears, and the intimidating, breeze-block-faced Cloclo version. I’m sure you will agree that, while not quite analogous to Gary Oldman in Hannibal, this is no mere case of Kidman’s Nose.

It’s not hard to fathom why the film’s director asked Magimel to undergo this prosthetic overhaul, or why the actor agreed. He’s a fine performer, and very strong in the part of François’s manager Paul Lederman, but disguise adds another layer to the work. It’s a tradition that can pay dividends come awards season - think of Charlize Theron in Monster, Robert De Niro in at least a third of Raging Bull or, yes, Nicole Kidman in The Hours - but it would be cynical to suggest that this influences those performers’ decision to go at least partly undercover.

Being in the glare of attention, whether it’s from the camera, the public or the paparazzi, must leave performers thirsty for a get-away-from-it-all break from themselves. Doing that on screen has its own perverse glint - you are there, and yet not there. This can be expressed in the form of in-joke (Cate Blanchett appearing behind a mask in Hot Fuzz), eccentricity (Debra Winger as a male angel in Alan Rudolph’s strange, forgotten 1987 film Made in Heaven) or in a film’s entire casting approach (James Caan, Dustin Hoffman and Al Pacino “uglied up” as the villains and miscreants of Dick Tracy).

Disfigurement and disability necessitates the adoption of prosthetic disguise or concealment: the likes of Charles Laughton in The Hunchback of Notre Dame, Eric Stoltz in Mask and John Hurt in The Elephant Man had little alternative to submerging themselves in make-up. (Though some tantalising clips survive of David Bowie playing John Merrick without any cosmetic assistance in a Broadway production of The Elephant Man; the role was also taken at various points by Bruce Davison and Mark Hamill.) And a grimace or an ill-tempered sneer is never going to be enough to pass as monstrous in fantasy cinema: Tim Curry’s glazed scarlet body, clomping hooves and potent ebony horns in Legend are impressive even in our CGI-dominated age, not least because they represented such a violent reaction against the same actor’s camp showbiz persona honed in the likes of The Rocky Horror Picture Show and Annie.

CGI and motion-capture now enable every actor to inhabit their own performance in animated form. (A blue bodysuit peppered with dots, each one corresponding to a different joint, allows the actor’s movements to be replicated by a computer-generated equivalent: think of the performer as a puppeteer operating a million strings on a marionette that, in turn, resembles a monstrous likeness of him- or herself.) So we can know we are watching Daniel Craig, Jamie Bell and Andy Serkis in The Adventures of TinTin: The Secret of the Unicorn, or Willem Dafoe in John Carter, without actually clapping eyes on their flesh-and-blood forms. (Then again, cinema is only light on a wall, so any discussion of degrees of physical authenticity must be moot.) Serkis in particular has made a career out of giving performances in CGI disguise: how many of the billions of people who have admired his work in King Kong, Rise of the Planet of the Apes and the Lord of the Rings trilogy would have recognised him had he not enjoyed a few moments of non-CGI screen time in the final LOTR instalment, The Return of the King?

Kevin Spacey reflected on the art of staying hidden back in 1997:

Paul Bowles thought of himself as a spy. A secret agent. He said his job was to get information across the border. I very much feel that way as an actor. You can accomplish that task as long as you remain a spy. When you're uncovered, you can no longer move quite as stealthy, you can no longer dodge the radar. I've always chosen to let the work speak for itself. I like to stay in the shadows.

He was talking about his reluctance to discuss his private life, but the same principle surely feeds into the disguises actors adopt. It’s not just the ostentatious shrugging off of vanity, the relinquishing of that side of the actorly persona which demands photo approval or a stylist on 24-hour call. Putting yourself beyond even the basic recognition factor for audiences allows the performance to be seen without baggage or associations - to dodge the radar, to use Spacey’s metaphor.

Of course, a good actor will either do that anyway, or use the baggage of past roles to their advantage. Anonymity, though, opens up a new sort of freedom. If these secret agents could only learn to let go of the on-screen credit and go unbilled, the experiment would be complete and extreme. Imagine that: an entire film in which an A-list cast remains stubbornly unidentifiable and uncredited. There’s something delicious about that idea, even if it does require a basic subscription to the cult of celebrity in order to make effective any advertised retreat from it. But if fame is a mask that eats the wearer’s face, maybe this is the only avoidance tactic available to the celebrity performer short of retirement: the mask that masks the mask.

Benoît Magimel as himself (Photograph: Getty Images)

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.

Photo: Getty
Show Hide image

The End We Start From imagines London underwater

Megan Hunter's fictional apocalypse is a tender one. 

It is six months after the flood. The nameless narrator of The End We Start From is a new mother and a refugee, and by the midpoint of the novel we have followed her and her baby from the “Gulp Zone”, where their London flat was swallowed, to a safe house that proved to be not safe enough, and then refugee camps, every move stripping life a little closer to the essentials. First what can be fitted in a car as you flee to safety, then what can be carried in your arms; first porridge, then only gruel.

Halfway through, the narrator and her baby make it to an island under the guidance of another new mother she befriended in the camps. Here, a family has established a small life of plenty. The narrator has left behind a “place of not-enough”, but here there is food to spare. Seeds grow into vegetables. The baby “likes to eat butter in chunks”. But where has the butter come from? There’s no mention of cattle on the island, no bucolic descriptions of churning. We’re told there is no electricity. So how do they have butter and why is it not rancid?

It’s a small thing, but an outsize irritant in a book whose prose is pared back to match the minimal existence it describes. Every detail feels weighted with significance because it was chosen over something else. Megan Hunter is a poet (this is her first novel), and her poetic instincts are underlined by the TS Eliot-referencing title, borrowed from Four Quartets: “What we call the beginning is often the end / And to make an end is to make a beginning. / The end is where we start from.”

Apocalypse and rebirth are central to Hunter’s story. Butter aside, it invokes a thoroughly plausible end of the world. Like Emily St John Mandel’s luminous Station Eleven, or Margaret Atwood’s MaddAddam trilogy, you read it with the conviction that this is what it would be like. (These stories are told from the perspective of the resourceful fortunates who make it through. Apocalypse literature kindly dodges the reality that, if it came to it, most of us would die whimpering in a dirt hole.)

But realism is not the only dictate here. The End We Start From is also deeply invested with symbolism. It begins with the narrator going into labour: “Finally I am waterless, the pool of myself spreading slowly past my toes.” Maternity is a kind of apocalypse, an end to being one kind of self who lives one kind of life, and the beginning of another. Names, like everything else here, are cut back to the barest essentials, becoming just initials. The narrator’s husband is R, her in-laws are N and G, and her baby Z – an alphabetical end who is at the beginning of his life. Anyone who has welcomed the catastrophe of a newborn into their lives is likely to feel sympathy for this parallelbetween infant and Armageddon.

There is a cost to the allegory, though, and it comes through in moments when Hunter sacrifices the merciless logic of calculating survival in favour of giving play to her metaphor. Milk is, as it would be for a new mother, a theme. The milk in the narrator’s breasts that keeps her baby alive becomes an analogue for all sustenance: “As for food, I have started to think of it all as milk,” she says. “I wonder how long we would survive, how quickly human milk runs out in famine.” Perhaps it’s inevitable, then, that the unexpected gift of security and nourishment the narrator and Z find on the island should be represented through dairy; but it also punctures a world you could otherwise believe in utterly.

Hunter’s apocalypse is a tender one. There is violence and disorder at the start: one of the most affecting uses of Hunter’s spare style is when the narrator’s mother-in-law fails to return from a brutal trip to gather provisions, and the narrator simply announces: “No G.” But while R chooses isolation and suspicion of others, leaving his wife and child to make his own way, the narrator chooses humanity. She tells us how she “falls in love”, deep and quick, with those with whom she forms alliances. To borrow again from Four Quartets, “The houses are all gone under the sea” – but The End We Start From promises the possibility of life afterwards. 

The End We Start From
Megan Hunter
Picador, 127pp, £9.99

Sarah Ditum is a journalist who writes regularly for the Guardian, New Statesman and others. Her website is here.

This article first appeared in the 17 August 2017 issue of the New Statesman, Trump goes nuclear