Diana: A laughing stock is not the same thing as a comedy

Where Oliver Hirschbiegel's 2004 film "Downfall" showed us the complexities of its central character, "Diana" fails to extend the same generosity to the Princess of Wales.

Diana (12A)
dir. Oliver Hirschbiegel

Oliver Hirschbiegel’s 2004 film, Downfall, about the last days of Hitler, attracted unsolicited notoriety on YouTube, where one particular scene was re-subtitled many times over so that the Führer might now be seen raging in his bunker about the relegation of Sheffield United or a design flaw in the latest iPod. But even the most resourceful online mischief-makers working around the clock would be hard-pressed to render Hirschbiegel’s latest biographical film any funnier than it already is. A laughing stock, however, is not the same thing as a comedy. Downfall at least showed Hitler to be a complex human being. In Diana, the same courtesy has not been extended to the late princess of Wales.

An air of fatalism can’t help but pervade any story in which the end is already known to the audience, so one of the first decisions that the makers of any biopic must take is whether or not to exploit the benefit of hindsight. Hirschbiegel and his screenwriter, Stephen Jeffreys, make clear their approach from the opening scene, in which Diana (Naomi Watts) casts a long, meaningful glance at the camera as it recedes from her. This is in Paris in August 1997 and her clairvoyance is contagious: no one in the film can stop him or herself from investing the simplest line or look with foreboding. Diana’s acupuncturist, Oonagh (Geraldine James), proclaims: “Your life is ahead of you!” Then she asks of the Parisian jaunt, “Is it right for you to be going on this trip?” There is talk of forks in the road, choices to be made, futures to look forward to. The movie has balls but only crystal ones.

When they aren’t fatalistic, the innuendoes are sexual. The portrayal of Diana’s two-year relationship with Hasnat Khan (Naveen Andrews), which makes up the bulk of the film, is only one Swanee whistle short of turning into Carry On Princess. Their acquaintance begins when Oonagh’s husband is rushed to the hospital where Hasnat is a heart surgeon. Still, one should never let a class-four haemorrhage get in the way of a love affair.

Their eyes meet across an empty triage room but only in the way that an express train “meets” a lorry parked in its path. At least acting students now have a handy three-second “How not to” guide in the form of the absurdly freighted look that passes between the actors. Perhaps they both simply took one sniff of the script and deduced correctly that subtlety would be wasted here.

Jeffreys seems to believe that the quickest way to make the upper classes seem normal is to show that they can use a double entendre as well as a fish knife. Here’s Hasnat to Diana in a lift: “Are you going down?” Diana to Hasnat: “At the palace, we stay open very late.” Hasnat on Diana’s cooking: “Pretty hot stuff, eh?” Diana marvelling at an Angolan landmine: “My, that’s a big one!” The shocking thing is that I made up only one of those lines.

It’s a poor show when a biopic can offer little to recommend its subject beyond her fame. As the film has it, Diana’s greatest attribute was not altruism or rebelliousness but an ability to say things that foreshadowed her death, or would later sound ironic in the light of it. I don’t think that the filmmakers set out to ridicule Diana but I can’t have been the only person in the cinema who experienced an eerie chill when she delivered the line: “You’re laughing at me!”

Watts does what she can with that coquettishly cocked head and sly smirk. The knowing look is a hard one to pull off, though, when you’ve just called yourself an “omnibus” instead of “omniscient”. The act of appearing knowing requires at least a scintilla of knowledge in the first place and the film seems determined to prove that Diana knew only how to stare at length into her hidden shallows.

The woman it portrays is interested in the world around her only in so far as it pertains to her. Whether swotting up on landmines, or leafing through a medical textbook in preparation for a date with Hasnat, it’s all the same – it’s about how she can advertise herself. The only smart thing we see her do is head for the bottom of the swimming pool when she is being addressed by Paul Burrell (Douglas Hodge, infinitely more camp than he was in full drag onstage in La Cage aux Folles). Few among us would not have done the same.

Occasional shards of truth glint among the kitsch. The moment when Diana kisses the mirror to leave a lipstick imprint for Hasnat is very telling – a glimpse through the eyes of a woman who saw adoration wherever she went and was flummoxed if it failed to flow back to her.

There is also the faintest suggestion that Diana’s collusion with the paparazzi made her death a kind of assisted suicide. Yet the movie has about as much self-awareness as its subject. You would have to be far surer of your material than Hirschbiegel is to include Diana’s statement that “This is wall-to-wall 22-carat bollocks!” and not worry that you’ve smuggled a review of your film into the script.

Naomi Watts's Diana is drawn from the tabloid press. Photograph: Ecosse Films.

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.

This article first appeared in the 23 September 2013 issue of the New Statesman, Can Miliband speak for England?

NATIONAL MUSEUM OF WALES, CARDIFF
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Everything is illuminated: Rowan Williams on the art and faith of David Jones

Haunted by his time in the trenches and disturbed by the modern marketplace, Jones formed a world-view full of symbols and connections.

In 1967, the poetry magazine Agenda published a special David Jones issue, including a number of unpublished fragments of his work. The first of these was the brief piece entitled “A, a, a DOMINE DEUS”, often reprinted as Jones’s most poignant statement of his sense that the world of technology was making the writing of poetry – and indeed the other arts – impossible: “I have watched the wheels go round in case I/. . . might see the Living God projected/from the Machine . . ./my hands found the glazed work unrefined and the terrible/crystal a stage-paste”.

He had elaborated on this two decades earlier in a note addressed to the doctor who was treating his paralysing depression and anxiety. We are living, he wrote, in a culture where objects are thought of in terms of their usefulness. An electric light bulb is designed to illuminate human dwellings or workplaces; if an artist wants to evoke something about light more generally, the light bulb is not a good metaphor, because it is merely a functional object. It is what it is because of the job it has to do. But we need images that are allowed to resonate more freely because they are not determined in this way – fires, stars, the sun. How then does the artist avoid “a kind of invalidity”, a corrupting distance from the actual world of his or her experience?

Jones often wrote about “the Break”, the cultural moment somewhere around the beginning of modernity when the European world-view shifted decisively. Instead of a world where things were unique but linked by an unimaginable density of connection and cross-reference, we had created one in which things were unconnected but endlessly repeatable and where everything could be exchanged in the market for an agreed equivalent: above all, for money. Jones saw his work – both as a visual artist and as a poet – as a sustained protest against the Break and an effort to show that the older picture could, after all, be brought to life.

Born in 1895, he had family roots that helped to shape his interests from the beginning. His mother’s father had been a London shipwright and his father’s origins were in North Wales. Both Wales and London kept a central place in his imagination throughout his life. It was not surprising that when the First World War broke out, he enlisted in the 1st London Welsh Battalion of the Royal Welch Fusiliers. His 1937 masterpiece, the astonishing book-length poem In Parenthesis, describes the experience of foot soldiers in the First World War, revisiting his own experiences up to and including the disastrous engagement at Mametz Wood in July 1916. Jones was wounded in the leg during the battle (a wound described by the medical orderly as “a beautiful blighty” – serious enough to get him off the front line, yet not life-threatening). But he was back in the trenches in a matter of months.

The traumas of war stayed with him to the end. In Parenthesis, which he struggled with painfully over many years, is one of the most unsparing accounts of the life of infantry soldiers in the trenches and of the horrors of the Somme; but at the same time it meditates on any number of connections – echoes of conflict, from Troy to the struggles of the British against the Saxons in the 6th century to Malory’s Arthurian narratives, and, woven through it all, the founding act of bloodshed that is the death of Christ. Jones was raised an Anglican, but by the time he wrote In Parenthesis he was a Catholic, and believed passionately that the Church’s sacramental theology was what made sense of a world of symbolic connection, where nothing existed as an atom but where everything enriched the perception of everything else. For him, all art rested on the conviction that God had made a world of endless cross-reference, and that humanity was most fully human when it acknowledged this. Art was humanity doing what only humanity could do.

Thomas Dilworth’s welcome (and superbly produced) biography will clearly be the point of reference for Jones’s life for a long time to come. Dilworth has already written extensively about Jones, most recently a full and valuable account of the wartime years, and his research is exhaustive. He quietly corrects a number of errors in earlier biographical sketches and provides a wealth of detail at every stage – and he tells us that this substantial book is only part of a longer document that he intends to publish online. In all the detail, it is hard to pick out a single thesis; but in so far as there is one, it is that Jones is “the foremost native British modernist”, as Dilworth claims in his concluding paragraph.

This may sound strange, given what we know about “the Break”. But in fact, Jones himself believed that the modernist, post-impressionist aesthetic was a decisive break of its own kind – a break with representation as a sort of substitution, a recognition that a work of art is a thing in which something else is allowed to come to life, in a new medium: a picture is the scene or the human figure existing in the form of paint, as the Mass is the flesh of Jesus existing as bread. He insisted that his Catholic conversion began with his artistic conversion, and tried persistently, in his superb essays as well as his artistic output, to show what this meant.

The artistic conversion was dramatic enough. Dilworth reproduces some of the technically skilful and aesthetically awful work of Jones’s early art-school days, as well as some startling propaganda pictures from the war years: languishing virgins being threatened by hairy medieval Teutons, and so on. Jones needed to rediscover the extraordinary talent of his early childhood, when he produced sketches of a delicacy and vigour that foreshadow the very best of his mature work. Immediately after the war, back at the art school in Camberwell, he let his imagination be opened up by a variety of new impulses, ranging from El Greco to Samuel Palmer and Pierre Bonnard.

But Jones’s distinctive touch as an artist came to life when he threw in his lot with his fellow Catholic convert Eric Gill. He shared the life of the Gill family frequently for nearly a decade, in both Sussex and the Welsh borders, imbibing Gill’s distinctive artistic philosophy and gently but steadily distancing himself from it, and was for a while engaged to Gill’s second daughter, Petra. Gill mocked Jones for continuing to paint watercolours, insisting that carving and engraving were intrinsically more serious matters because of the manual work involved: watercolours were just decorative, the worst possible thing for a work of art to be, in his book. The Gill circle was a crucial stimulus for Jones, but ultimately one that allowed him to sharpen up his own understanding rather than adopt an orthodoxy. The watercolours, gouaches and engravings of the 1920s show a striking confidence. In 1928 he was nominated by Ben Nicholson for membership of the “7 & 5 Society”, probably the leading group of artistic innovators in 1920s Britain.

Jones’s acute and recurrent depression and worsening anxiety held back his output in the 1930s, though he struggled through to the completion of In Parenthesis. The later visual works – drawings, paintings, inscriptions – display an exceptional range of idioms and are increasingly characterised by abundant detail that is of filigree precision as well as unusual fluidity. There are religiously themed pictures: Vexilla Regis (1948), the great symbolic tree in the forests of post-Roman Britain standing for the cross as a sort of world-tree; the Welsh hill landscape framing the Annunciation in Y Cyfarchiad i Fair (1963), with its abundance of exquisitely observed small native birds. There are the “calix” paintings of glass vessels holding flowers, which deliver an effect of profound translucency. There are the inscriptions of Latin, Welsh and English texts, a unique corpus of work in which he defined a new approach to “monumental” lettering as an art form. These are perhaps the lasting legacy of his apprenticeship to Gill, yet they are anything but derivative.

In the middle of all this, in the postwar period, he continued to write, producing another unclassifiable poetic masterpiece, The Anathemata (1952), an exploration of both personal and cultural history, with the events of Maundy Thursday and Good Friday at the centre of everything. Other “fragments”, many of them very long, were worked on over years but never found their connecting thread; most of these were not published until after his death.

Dilworth provides a comprehensive account of Jones’s struggles with mental health. He was fortunate enough to find a sympathetic therapist who strongly encouraged him to keep working; but later on, a formidable regime of antidepressant and other drugs left him less able to focus – “groggy and slow”, as he said – and his productivity declined sharply. A temperamental indifference to social encounters combined with tormenting agoraphobia to make him ever more of a recluse in a succession of north London boarding houses and nursing homes until his death in 1974.

Yet his friendships were immensely important to him – friendships with members of the lively and critical world of Catholic artists in the 1920s, with younger artists and writers, to whom he was unfailingly generous, and with the two young women, Prudence Pelham and Valerie Wynne-Williams, who were the recipients of his strongest (but unconsummated) attachments. The breaking of his engagement to Petra Gill had been a great trauma, and his lifelong celibacy seems to have been the result both of this shock and of a deep-seated conviction that his artistic vocation could not accommodate ordinary family life.

He was a wonderful letter-writer; anyone wanting to get to know Jones should start with Dai Greatcoat, the selection from his letters published in 1980 by his friend René Hague (Gill’s son-in-law). Funny, ­affectionate, eccentrically learned, curious, irreverent and sad, they give a good sense of why Jones was so deeply loved by those who knew him. He viewed the world – and his own work and calling – with a gentle and vulnerable bafflement, but also with patience and humility. He seems to have had no malice in his make-up.

Dilworth does not, however, shirk the embarrassing fact that Jones expressed a measure of sympathy for Hitler in the 1930s. This should not be misunderstood. What Jones says is that, having read Mein Kampf, he feels it is almost right, but ruined by hatred and racial triumphalism. Hitler appears to him more appealing than most of his opponents, who represent international finance and impersonal bureaucracy, or Marxist collectivism. He later admits that he was simply wrong. But it is a revealing wrongness: he accepts at face value a rhetoric that opposes the market, and he seems to see Hitler’s passion and violence as at least a more honest response to national or global crisis than the “business as usual” of mainstream politicians. And how far are Hitler’s “opponents” being tacitly understood as the cosmopolitan financiers of anti-Semitic myth? Dilworth does not absolve Jones for dipping his toe into this swamp; but he does note that Jones was – more than many of his Catholic colleagues – intolerant of the anti-Semitism of much traditional Catholic thought and shocked by the persecution of the Jews in Germany. It is another sidelight on his fundamental artistic problem: a disgust with managerial, commodified mod­ernity that, in his case as in some others, can make a quite different anti-modernity, the fascist refusal of public reasoning and political pluralism, fleetingly attractive.

The other delicate issue that Dilworth handles carefully and candidly is whether Jones was aware that Eric Gill had sexually abused two of his daughters (including Petra). His conclusion is that it is very unlikely, and this is almost certainly right. And yet, looking at Jones’s haunting painting of 1924 The Garden Enclosed, with its depiction of himself and Petra embracing awkwardly, Petra apparently pushing him away, with a broken doll lying on the path behind her, it is hard not to believe that he intuited something deeply awry somewhere. The background presence of Gill’s omnivorous sexual appetite can hardly not have been a further complication in an already complicated relationship.

Jones’s reputation has probably never been higher. There have been several important exhibitions in recent years and Dilworth’s assessment of his standing among British modernists is increasingly shared. His thoughts as an essayist on theology as well as aesthetics have been increasingly influential. This biography is a landmark. It would be good if it stirred an interest not only in Jones as an artist and poet, but in the questions he faced about modernity: what happens to art in a culture where each thing is no more than itself, or its market price?

"David Jones: Engraver, Soldier, Painter, Poet" by Thomas Dilworth is published by Jonathan Cape (432pp, £25)

Rowan Williams is an Anglican prelate, theologian and poet, who was Archbishop of Canterbury from 2002 to 2012. He writes on books for the New Statesman

This article first appeared in the 23 March 2017 issue of the New Statesman, Trump's permanent revolution