In praise of Benedict Cumberbatch

It may be controversial to say so, but he's really something, isn't he?

Sometimes it is a critic’s duty to swim against the tide, to stick his or her head above the parapet and speak the truth no matter how controversial it may be. Occasionally one must even stick one’s head above the parapet whilst swimming against the tide, which can really put a nasty crick in the neck. All of which is a preamble to prepare you for the fearlessly contrarian nature of the opinion I am about to offer. Brace yourselves. Here goes:

That Benedict Cumberbatch. He’s really something, isn’t he?

Controversial, eh? I still thrill at the memory of one of the first times that I noticed him—his chilling cameo as a predatory spiv in Joe Wright’s film of Ian McEwan’s Atonement, a case, if ever there was one of “great cameo, shame about the movie.” (If I had the technical expertise I would attach to this blog post an audio file of my uncanny impersonation of Cumberbatch delivering his most blood-curdling line: “Bite it. You’ve got to bite it.”)

It was a sliver of a part but it informed the rest of the picture, and not only because the actions of Cumberbatch’s character had a cataclysmic effect on the narrative. It was also to do with the breadth of interior life that he brought to the part: every gesture and twitch and inflection contributed to our sense that the character was pursuing his own pleasures far beyond the confines of the film we were watching. I wouldn’t be so foolhardy as to attempt to distil the essence of great acting, but an aspect of it must surely be to convince us that the character lives on outside this one film or play or television show. That’s why David Thomson’s speculative fiction collection Suspects, which proposes lives for various characters (such as Norma Desmond from Sunset Blvd, Jake Gittes from Chinatown, Julian Kay from American Gigolo) outside the parameters of their respective movies, is one of the essential film books of all time. It’s rooted in our extra-curricular relationship with the figures flickering on screen.

Anyway, Cumberbatch stole Atonement for me, then proceeded to steal everything he has ever appeared in. The eyes, both naïve and beady, positioned a hair too far apart in that slightly hammerhead-shaped face, seem simply to have access to more of the world than the rest of us; it’s no stretch to imagine a David Attenborough documentary on the wild, lesser-spotted Cumberbatch. Though with roles in Star Trek: Into Darkness, the second instalment in JJ Abrams’s ongoing reinvention of the formerly clapped-out franchise, and The Fifth Estate, in which he plays Julian Assange, “lesser-spotted” is way off the mark. And is it possible for someone to have intelligent lips? I’m not sure. But if it is, then Cumberbatch has them. It’s all in the pursing.

There’s a lot of that in his electrifying performance in Star Trek: Into Darkness. Avoid reading anything about Cumberbatch’s character if you can help it. (Apart from what you’re reading now, obviously: here at the NS, we always blog responsibly.) But it’s enough to say that he brings passion, menace and depth to a part that could have been played with nothing more than relish. British actors have in the past become the playthings of US blockbusters—there were lots of bandwagon-jumpers who didn’t have the wit of, say, Alan Rickman in Die Hard and Robin Hood: Prince of Thieves or Jeremy Irons in Die Hard with a Vengeance—but there’s no danger of that happening with Cumberbatch.

Stephen Fry suggested in 2007 that American viewers may not be equipped or inclined to differentiate between good and bad work from British actors. “I sometimes wonder,” he wrote, “if Americans aren't fooled by our accent into detecting a brilliance that may not really be there. I mean, would they notice if Jeremy Irons or Judi Dench gave a bad performance?” His theory was founded on a bogus and rather archaic distinction between British and American acting styles: he suggested that Americans have an inbuilt ability to relax in front of the camera, a quality that evades British performers. He contrasts the “supreme relaxed authenticity of a James Stewart or a George Clooney” with the “brittle contrivances of a Laurence Olivier or a Kenneth Branagh, marvellous as they are.” But this argument revealed much more about Fry’s outdated perspective on trends in British acting than it did about any actual disparities between the UK and US. Who now would posit Olivier or Branagh as representative examples of this country’s acting styles? And relaxation has many gradations. In Star Trek: Into Darkness, Cumberbatch may be playing a character bent on causing widespread carnage and destruction, but no one could mistake him for a man unable to savour his rather gruesome line of work.
  
If British actors are cast as the “supervillain, emotionally constipated academic [and] effete eccentric”, as Fry wrote, that is because these are the only roles offered by unimaginative US studios, not because these are the parts best suited to their talents. But it is also the case that, in many instances, the actor maketh the role. What Cumberbatch does in Star Trek: Into Darkness, even in the simple exchange of eye contact with Mr Spock (the excellent Zachary Quinto), is acting of subtlety and brilliance, no matter that the context is a 3D, effects-heavy Hollywood sequel.

Star Trek: Into Darkness is on release; The Fifth Estate opens later this year.

 

Mr Cumberbatch in Star Trek: Into Darkness. 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.

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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