During the 132 minutes of Pacific Rim I failed to have a single thought - not always a bad thing

Director Guillermo del Toro has spoken with open passion about this ludicrous, ludicrous film. In fact, he's right: it's pretty good.

“Entertaining” has become a euphemism for “crap, but with pretty set-pieces": a pleading entreaty offered by sci-fi apologists to save face when discussing yet another underwhelming summer movie we were foolish enough to get excited about.

It becomes an ever weaker descriptor as the years go by, cheapening in value with every genre movie that doesn’t quite work. The rush of excitement when the BBFC card appears on screen deflates quicker and quicker each time, leaving only a distracted internal voice that gnaws on plot holes and wonders when it will all be over.

Sitting through Prometheus last year, and then World War Z and Star Trek earlier this summer, that voice was as loud as popcorn. I began seriously wondering whether satisfying genre movies were even possible anymore or whether – worse yet – my brain was burnt out on effects-driven movies, jaded to spectacle and doomed to overthink any piece of simple fun.

During the full 132 minutes of Pacific Rim, however, I don’t think I actually had any thoughts.

Before a single critical neuron could fire, the film grabbed my mental wrist like the ancient mariner and gruffly set out its pitch with a relentless opening montage. “Here” it said, “is a story about people getting in huge robots to have fights with monsters, and it’s going to be loud”. Leaving no time for me to digest this, it proceeded to launch into the most astonishing fight between a robot and a monster.

Then there was more, and more, and more. The film stuck with its preposterous internal logic with complete attention to detail, and was paced in such a way as to never really leave time for reflection.

Director Guillermo del Toro has spoken with open passion about this ludicrous, ludicrous film. His single-mindedness triumphed in the finished product. Rather than the lumpen, episodic structure so familiar from the design-by-committee approach to blockbusting, Pacific Rim successfully maintained a constant escalation of pitch.

The visual storytelling was superb, with fights choreographed and shot more in the manner of a sports movie than a typical effects-led effort. There was no shaky-cam, no loss of spatial awareness or sense of scale, and no confusing, staccato smash cuts to flailing metal of the kind that the Transformers movies were so rightly pilloried for.

The world of the film was relentlessly imaginative, from the way city streets were built around the skeletons of fallen monsters, to the alien skin parasites collected and sold by black marketeers, right down to the patches and insignia on the uniforms of the heroes (yes, heroes. Pacific Rim is not the kind of film that has ‘protagonists’).

Everything could have been generic and still have contributed to something that was just as marketable, but instead reeked of hours and hours of careful design. 

In fact, the only thing to give my suspension of disbelief a wobble was Burn Gorman’s demented parody of a bookish scientist. Even though his role was written with the same level of operatic lunacy as the rest of the film, it felt awkwardly off-the-shelf in a way that nothing else really did.

In general, the human drama in Pacific Rim was inevitably going to be its weak point. But everyone involved could act, and the attempt to tackle real emotion was far enough in advance of the genre standard to make it seem mean-spirited to make a meal of the issue.

Certainly, Idris Elba bellowing “we are cancelling the apocalypse” came pretty close to unpardonably silly, but after two hours of gigatonne punching, that level of cheesiness seemed genuinely necessary in a way that I can’t honestly explain after the fact.

And that is, essentially, where any conversation on this movie ends for me. I can’t necessarily explain how del Toro got away with it, nor do I feel any real need to understand why. I simply really, really enjoyed how it felt to be watching the film. As I understand it, that’s entertainment.

I am robot. A still from Pacific Rim.

By day, Fred Crawley is editor of Credit Today and Insolvency Today. By night, he reviews graphic novels for the New Statesman.

KEVIN C MOORE
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Notes from a small island: the fraught and colourful history of Sicily

Sicily: Culture and Conquest at the British Museum.

When a gun was fired a hundred metres or so from the Sicilian piazza where we were eating, my reaction was to freeze, fall to my knees, and then run for cover in a colonnade. As I peered back into the square from behind a column, I expected to see a tangle of overturned chairs and china but I watched instead as the freeze-frame melted into normality. I retrieved my shoe from the waiter.

I should not have been surprised by how coolly everyone else handled what I was inclined to call “the situation”. The Sicilians have had 4,000 years in which to perfect the art of coexistence, defusing conflict with what strikes outsiders as inexplicable ease, rendering Sicily one of the most culturally diverse but identifiable places on the planet. Still, having visited “Sicily: Culture and Conquest” at the British Museum, I feel vindicated. There may be no Cosa Nostra in this exhibition, which charts the island’s history from antiquity to the early 13th century, but that doesn’t mean there is no simmering conflict. Like Lawrence Durrell, who described Sicily as “thrown down almost in mid-channel like a concert grand” and as having “a sort of minatory, defensive air”, I felt the tension beneath the bliss that has characterised Sicily for many centuries.

The “barbarians”, wrote the Greek historian Thucydides, moved to Sicily from Iberia (Spain), Troy and Italy before the Phoenicians and Greeks settled there in the 8th century BC – the time of Homer, whose Odyssey provided a useful guide to some of the more threatening features of the landscape. The giant, sea-lying rocks off the east coast were the boulders that the one-eyed Polyphemus hurled at Odysseus’s ship; the phrase “between Scylla and Charybdis” referred to the Strait of Messina that divides Sicily from the mainland; Lake Pergusa, in the centre of the island, was the eerie spot whence Hades snatched Persephone and carried her down to the underworld.

It is a delight to behold the British Museum’s case full of terracotta figurines of Persephone, Demeter and their priestesses, some of thousands uncovered across Sicily, where the Greeks established the cult of these goddesses. The Phoenicians introduced their
own weather god, Baal Hammon, and the indigenous Sicilians seem to have accepted both, content that they honoured the same thing: the island’s remarkable fecundity.

The early Sicilians were nothing if not grateful for their agriculturally rich landscapes. As early as 2500 BC, they were finding ways to celebrate their vitality, the idea being that if the soil was fertile, so were they. On a stone from this period, intended as a doorway to a tomb, an artist has achieved the near impossible: the most consummate representation of the sexual act. Two spirals, two balls, a passage and something to fill it. The penis is barely worth mentioning. The ovaries are what dominate, swirling and just as huge as the testicles beneath them. We see the woman from both inside and out, poised on two nimble, straddling legs; the man barely figures at all.

Under the Greeks in the 5th century BC, it was a different story. Although many of Sicily’s tyrants were generous patrons of the arts and sciences, theirs was a discernibly more macho culture. The second room of the exhibition is like an ode to their sporting achievements: amid the terracotta busts of ecstatic horses and the vase paintings of wild ponies bolting over mounds (Sicily is exceptionally hilly) are more stately representations of horses drawing chariots. These Greek tyrants – or rather, their charioteers – achieved a remarkable number of victories in the Olympic and Pythian Games. Some of the most splendid and enigmatic poetry from the ancient world was written to celebrate their equestrian triumphs. “Water is best, but gold shines like gleaming fire at night, outstripping the wealth of a great man” – so begins a victory ode for Hiero I of Syracuse.

But what of the tensions? In 415BC, the Athenians responded to rivalries between Segesta and Syracuse by launching the Sic­ilian expedition. It was a disaster. The Athenians who survived were imprisoned and put to work in quarries; many died of disease contracted from the marshland near Syracuse. There is neither the space nor the inclination, in this relatively compact exhibition, to explore the incident in much depth. The clever thing about this show is that it leaves the historical conflicts largely between the lines by focusing on Sicily at its height, first under the Greeks, and then in the 11th century under the Normans – ostensibly “the collage years”, when one culture was interwoven so tightly with another that the seams as good as disappeared. It is up to us to decide how tightly those seams really were sewn.

Much is made of the multiculturalism and religious tolerance of the Normans but even before them we see precedents for fairly seamless relations between many different groups under the 9th-century Arab conquerors. Having shifted Sicily’s capital from Syracuse to Palermo, where it remains to this day, the Arabs lived cheek by jowl with Berbers, Lombards, Jews and Greek-Byzantine Sicilians. Some Christians converted to Islam so that they would be ­exempt from the jizya (a tax imposed on non-Muslims). But the discovery of part of an altar from a 9th-century church, displayed here, suggests that other Christians were able to continue practising their faith. The marble is exquisitely adorned with beady-eyed lions, frolicsome deer and lotus flowers surrounding the tree of life, only this tree is a date palm, introduced to Sicily – together with oranges, spinach and rice – by the Arabs.

Under Roger II, the first Norman king of Sicily, whose father took power from the Arabs, the situation was turned on its head. With the exception of the Palermo mosque (formerly a Byzantine church, and before that a Roman basilica), which had again become a church, mosques remained open, while conversion to Christianity was encouraged. Roger, who was proudly Catholic, looked to Constantinople and Fatimid Egypt, as well as Normandy, for his artistic ideas, adorning his new palace at Palermo and the splendidly named “Room of Roger” with exotic hunting mosaics, Byzantine-style motifs and inscriptions in Arabic script, including a red-and-green porphyry plaque that has travelled to London.

To which one’s immediate reaction is: Roger, what a man. Why aren’t we all doing this? But an appreciation for the arts of the Middle East isn’t the same thing as an understanding of the compatibilities and incompatibilities of religious faith. Nor is necessity the same as desire. Roger’s people – and, in particular, his army – were so religiously and culturally diverse that he had little choice but to make it work. The start of the Norman invasion under his father had incensed a number of Sicily’s Muslims. One poet had even likened Norman Sicily to Adam’s fall. And while Roger impressed many Muslims with his use of Arabic on coins and inscriptions, tensions were brewing outside the court walls between the
island’s various religious quarters. Roger’s death in 1154 marked the beginning of a deterioration in relations that would precipitate under his son and successor, William I, and his grandson William II. Over the following century and a half, Sicily became more or less latinised.

The objects from Norman Sicily that survive – the superb stone carvings and multilingual inscriptions, the robes and richly dressed ceiling designs – tell the story less of an experiment that failed than of beauty that came from necessity. Viewing Sicily against a background of more recent tensions – including Cosa Nostra’s “war” on migrants on an island where net migration remains low – it is perhaps no surprise that the island never lost its “defensive air”. Knowing the fractures out of which Sicily’s defensiveness grew makes this the most interesting thing about it. 

Daisy Dunn’s latest books are Catullus’ Bedspread and The Poems of Catullus (both published by William Collins)

“Sicily” at the British Museum runs until 14 August

This article first appeared in the 28 April 2016 issue of the New Statesman, The new fascism