Ken Loach turns down an award

The director shows solidarity with film festival workers.

Some decisions hit hard, tearing down the wall of polite hypocrisy behind which the film community often hide. Ken Loach’s decision to turn down an award from the Turin Film Festival in solidarity with outsourced festival workers made for encouraging news. It appears that his political convictions are not confined to celluloid; lights can sometimes be lit off the set. When economic recession hits hard, political opportunism becomes a palatable option, but not for Ken Loach it seems. In the press statement issued to the Turin Film Festival, the director of Bread and Roses said that to "accept the Award and make a few critical comments would be weak and hypocritical. We cannot say one thing on screen and betray that in our actions”.

The dispute, which had been brewing for a while, came to public attention on the eve of the festival when representatives of a grassroots union started picketing the main festival venue. Slogans such as “shame on you!” and “these are the people who make culture”, sarcastically referring to the festival organisers, "welcomed" Turin's centre-left mayor, Piero Fassino. The leaflets union organisers and activists handed out read, “I love you Ken”, and explained the dispute that brought them on the streets and led Loach to decline his award. According to the union, workers’ rights have been progressively eroded by outsourcing and temporary contracts that prevent the amelioration of working conditions. The Museum of Cinema in Turin, which is in charge of the film festival, has outsourced cleaning and security services for the past 12 years to a company called Coop Rear. “A wage cut was followed by allegations of intimidation and harassment. A number of people have been dismissed, Loach’s statement read. “The fact that it is happening throughout Europe does not make it acceptable." The director had been contacted directly by union representatives prior to his arrival in Turin for the 30th edition of the festival. Romolo Marcella, regional secretary of the USB (Confederation of Grassroots Unions), said that they got in touch with Loach back in August with documents detailing their claims. Without being urged to do so by the union, Loach made his decision not to pick up the award official early last week.

The festival organisers claimed that Loach was ill-informed and that they cannot be held responsible, neither directly nor indirectly, for the behaviour and employment practices of a third party (in this case, Coop Rear). Alberto Barbera, the president of the Museum of Cinema as well as the Venice Film Festival's new artistic director, added that the festival is renowned for its commitment to the fair and just treatment of workers. According to Italian press reports, Coop Rear, whose president is also a local town councillor, has decided to take legal action against the Loach. The festival organisers have retaliated by withdrawing Loach’s latest film, The Angels Share, which was due to be screened at the festival later this week. That the whole affaire took place in Turin is significant since the northern industrial city has witnessed in the past massive industrial action and widespread militancy. The festival itself, widely regarded as a left-wing event, has in the past had sections of its programme dedicated to labour-related issues. One of its prizes, the Cipputi award, which Loach was given in 1998, takes its name from a blue-collar character created by the celebrated Italian cartoonist, Altan.

Turin has invested heavily in culture as its industrial infrastructure withered. Home to the main FIAT car manufacturing plant and formerly home to a large working-class population, Turin is also Italy’s main literary centre. TFF artistic director, the filmmaker Gianni Amelio, after having put Loach's decision to renounce the award down to his temperament, stated his respect for the director's choice while at the same time deeming it inappropriate. As the Italian cultural establishment walks the tightrope of diplomacy, Loach has decided to stand shoulder to shoulder with those who can barely afford to buy a festival ticket.

Director Ken Loach (Photograph: Getty Images)
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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