End credits for Philip French

French, the Observer’s main film critic since 1978, will retire in August. Douglas McCabe assesses the work of a critic who was determined to see every film in its social, historical, cultural and aesthetic context.

Philip French, the Observer’s main film critic since 1978, will retire in August following his 80th birthday. For the past few years, it has looked as if the Observer, a newspaper founded in 1791 and now suffering from a rapid decline, could be retired before French steps down.

Film criticism in newspapers today is not the discipline to which French elevated it when he began reviewing in the early 1960s (his first film review for the paper appeared in 1963). Despite his confidence in its future, I suspect that digital, mobile and social media collectively threaten to undermine the demand for professional cultural criticism more broadly.

French has been an integral part of the Observer experience for 35 years in a way no successor will be able to equal, because our lifestyles and expectations have changed enormously. When I was an adolescent, he was part of my Sunday ritual. I lived in a small town with an impecunious, uneducated family that had limited interest in culture; French informed me about films I was not able to see for months. He helped me define my interests; my sense of how history, cultural analysis and taste intermingled and of the range of values that determined a civilised life. It is impossible to imagine another Sunday newspaper columnist having such influence today.

Most newspapers and magazines have not markedly reduced their space for film reviews in the past few decades (it is inexpensive and relatively popular copy) but they have frequently handed film criticism to populist journalists who have a limited historic perspective on the medium. There are exceptions. In the New Yorker, Anthony Lane writes beautiful prose, full of metaphor, his light-of-foot style arguably making the informed, knowledge-based approach of French seem verbose, plodding and a little worthy. Mark Cousins – the journalist, author, broadcaster and film-maker – communicates an indefinable film-art temperament with infectious enthusiasm and he has democratically decentralised cinema to an art form and industry alive and effective across all continents. This risks making French’s love of westerns, police procedurals and British dramas look conservative.

Yet such comparisons are misleading. French breathes cinema. Few cultural commentators trust the medium as he does (it saved him from a career in law). He embraces quality popular entertainment as much as the more demanding European cinema because he sees every film in its social, historical, cultural and aesthetic context.

A S Byatt has referred to him as “one of the monuments of our culture”. His short film reviews in the Observer’s television pages are deceptively simple mini-essays, overflowing with insights. The longer reviews contain an intelligence and analysis – of both a film’s wider context and its style – that few reviewers have the experience or cultural knowledge to match. Look again at his reviews of The Great Gatsby, Brokeback Mountain, Heat, or Vera Drake. French systematically articulates how to approach each work and how we experience it emotionally and intellectually.

Like everyone, critics have topics to which they return again and again. Over the decades, attentive readers of French have developed an intimate understanding of his obsessions. A comprehensive list could go on for pages but would certainly include: the writers Graham Greene and Jorge Luis Borges (many crime films manifest “Borgesian themes”); cowboy adventures (his book Westerns: Aspects of a Movie Genre is a leading work in a contested field); films set on trains; actors with great voices, notably Cary Grant and James Mason; the Gherkin in London; directors such as Alfred Hitchcock, John Ford, Sam Peckinpah, Ingmar Bergman, Christopher Nolan, Pedro Almodóvar and Louis Malle (his extended interview Malle on Malle is one of the finest books on a film director).

In 1994 I sent French a postcard outlining my films of the year and, in a brief reply highlighting my inclusion of Thirty-Two Short Films About Glenn Gould, he noted wryly, “Movie titles that start with numbers are often fine.” The implication was clear. French has long written about sequels (with the notable exception of the Godfather films), and the public obsession with the box office, as representing the worst traits of an industry that changed after Steven Spielberg reinvented the movie event.

He would never stoop to using a Shakespearean cliché such as: “We shall never see his like again.” But in this case, it is true – and it’s hardly French’s fault that he will be unable to inspire a sequel of the same stature.

Philip French's review of Vera Drake is worth revisiting.

This article first appeared in the 22 July 2013 issue of the New Statesman, How to make a saint

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