The Most Popular Movie Column in the Entire World #5 – Two Excerpts from the Life’s Work of a Dedicated Analyst and Top Earner

Six miles away from my office is a theater that plays Bollywood movies simultaneously with their Indian release. This is one such film.

***

Holiday: A Soldier Is Never Off Duty
Directed by AR Murugadoss, 2014

 

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***

1.

I first learned of AR Murugadoss in the way most people in the United States learn of AR Murugadoss: he is the writer and director, we are told, of ‘the Bollywood version of Memento.’ Moreover — and this is the important bit, the part that raises eyebrows, because it is about money, and all notions of cultural superiority and/or prevailing taste can generally be cast aside in the U.S. on the proviso that one culture’s lucre is roughly as good as another’s — the Bollywood version of Memento did just as well as the real Memento in global theatrical grosses, and isn’t that something?

It’s true. Memento (2000) carries an estimated worldwide box office take of $39.7 million. Ghajini (2008), its multitudinous crore translated to USD, weighs in at roughly $38.3 million. This remains quite large for an Indian film, but in ’08 it was unprecedented. Know this: while Memento was a small, tricky crime movie made by a near-unknown British director, Ghajini was groomed to be a hit – a massy-classy vehicle for Aamir Khan, one of the most recognizable stars in Bollywood, struck from the proven success of an earlier, Tamil-language film of the same title, which Murugadoss had written and directed in 2005 to splendid response.

One year later, the Salman Khan vehicle Wanted would touch off a lucrative vogue for remakes of “south” films, but Ghajini sat aloof, only ceding its record to Aamir Khan’s next major endeavor, the inspirational comedy 3 Idiots. Its success seemed unique, and Murugadoss was not a straightforward masala man anyway.
 

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Accounts vary as to how Murugadoss came to borrow from Memento, ranging from his having watched the film halfway through writing the script to Ghajini and plunking down its main character in a snap of inspiration, to Jodorowsky’s Dune-like tales of his having merely heard the premise of the English film described to him while concocting the story. Either way, Ghajini is best understood as less a singing, dancing Ballad of Leonard Shelby than a random episode of an imaginary television anthology consisting of nothing but crime stories about people with anterograde amnesia, Memento having served as the pilot.

Personally — as I am wont to do in most circumstances — I tried to ignore the existence of Christopher Nolan to focus on something more interesting. There is a profoundly odd dialectic at work in the Hindi Ghajini. Like the Nolan film, in detailing his story of a man on the hunt for revenge, Murugadoss includes both scenes of ‘present’ action and scenes from the ‘past.’ But there is no tension between b&w and color, and no tricks with the chronology. Instead, all of the ‘past’ footage is shot in a bright, sunny, eminently artifice-driven manner common of Hindi entertainers. A silly Bollywood romance, which ends with the heroine getting bludgeoned to death. It is a memory, horribly preserved; a film by which Aamir Khan’s protagonist might memorialize his happy former life.

The ‘present’ footage, in contrast, is noticeably drabber and dull, with whipping camera movements and ‘gritty’ editing which (to this American) calls to mind network police procedurals. Basically, it is a different kind of entertainment, coexisting in space with its fluffier sibling. At one point, Khan attends a gala function in pursuit of his nemesis, where a stage show is about to begin. He then seems to hallucinate a massive, impossible dance sequence, full of beauty and glamor and costume changes. Normal Bollywood pictures do this all the time, but they merely cut to the dancing, warping the cast into a music video and ignoring reality altogether. Murugadoss, however, implicates diegesis, which I found utterly fascinating – was the director attempting to comment on the psychological salve of candyfloss cinema? Gangs of Wasseypur, a much more self-evidently ‘serious’ project from a ‘serious’ filmmaker (Anurag Kashyap, 2013), would break off syrupy, sentimental songs from older movies and recontextualize them as motivating factors for a criminal antihero; was Ghajini really so different? Hell, would Murugadoss reveal that ‘dark’ stylization might be just as artificial as ‘light,’ pulling the rug out from under the whole vigilante concept? The possibility is delightfully teased!
 

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But this is a tease without climax. Ghajini, in the end, is a pretty common revenge picture, one which entirely fails to answer any of the cinematic questions it raises – if, indeed, it was aware it was raising them.

Clues, perhaps, might be found in Murugadoss’ background. He’d been a writer and an actor during school, his artistic tendencies encouraged by his beloved father, a man of modest means who did not live to witness his son’s success. “AR” were the older man’s initials, folded by Murugadoss with numerological assistance into a lucky pseudonym. Purportedly, Murugadoss also toyed with radical politics in college, though it seems his Naxalite flirtations derived less from a doctrinally Maoist point of view than a generalized concern for social justice. His film school applications were rejected after graduation, so he instead worked as a novelist and story writer while pursuing on-the-job training as an AD, which finally led to his debut as auteur in 2001. He has written every one of his eight directorial ventures. His films have never failed to make money.

When asked once about his success, Murugadoss replied pragmatically: “I am focused; I analyze film trends and work extensively on scripts.” Elsewhere he adds that this is not to copy the latest theatrical successes so much as to understand the tastes of the audience, and hit them with something they haven’t realized they want. He also apparently keeps an eye on foreign concepts; his follow-up to the original, ’05 Ghajini was a Telugu-language picture which took its premise from the notorious sentimental drama Pay It Forward(!!), transformed into a socially conscious action-drama with the amazing title of Stalin. It was then remade in Bollywood under the title Jai Ho, where it grossed over Rs 100 crore, though Murugadoss did not direct; he was too busy with other projects, and no doubt analyzing further trends.

And as I became less ignorant, I wondered: is sophistication a mistake of culture? I saw Ghajini as unusually sensitive and inquisitive re: pop cinema properties, but couldn’t that also be a directness that evades my provincial expectations? In ‘normal’ American films, you expect a steadiness of cinematography, of color correction, so as not to disrupt the illusion of witnessing actual life occurring before you. But since Bollywood films frequently break out into music and dancing anyway, it could be that it makes perfect sense just to ‘code’ the happy scenes as happy, and the serious scenes as serious, in an intuitive visual manner that audiences wouldn’t need to be able to explain in order to know. This way, the maximum number of viewers could interface with a fairly complex plot, as there could be no mistake as to the film’s intent from moment to moment. This is also why Murugadoss, by his own admission, tends to set his films in cities: because they translate better to different languages across India, with little need to worry about anyone puzzling over local customs or obscure dialects.

Analytics. Logic. He’d seem almost a robot, this Murugadoss, if he weren’t so fucking perverse.

***

2.

Holiday: A Soldier Is Never Off Duty, is the newest film written and directed by AR Murugadoss. It is an extremely close remake of his 2012 Tamil-language smash Thuppakki; if you have not been keeping count, know that one quarter of Murugadoss’ directorial oeuvre consists of remakes of films from elsewhere in his catalog, though the filmmaker appears to view “remaking” a film as an opportunity to isolate the flaws of an original and create a perfected version. Holiday, then, can be seen as the final form of Thuppakki. It is not based on any discernible Hollywood antecedent, so I am left to grasp at the trend its analytic creator must have identified.

The answer, I guess, is martial patriotism.
 

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Toward the beginning of this year’s summer blockbuster season, I was advised away from director Gareth Edwards’ new version of Godzilla on the allegation that it engaged in Michael Bay-style military worship. I saw the film anyway, and disagreed. While it is true that the hero of the story is a Navy man, and that Our Armed Forces more-or-less save the day, the American military is nonetheless shown to make dangerous, critical mistakes. They must be saved — as men often are in Godzilla films — from their own hubris.

There is no such vacillation in Holiday; its closest English-language equivalent is 2012’s Act of Valor, a film starring real Navy SEALs and live Navy firepower. Akshay Kumar, about whom I’ve written before, stars as Virat Bakshi of the Indian Army, who is secretly a nigh-unkillable specialist with the Defence Intelligence Agency. He has returned home to Mumbai on leave, where his family plots his arranged marriage with a nice girl, by which I mean a grown adult, but do keep in mind that heroine Sonakshi Sinha *is* young enough to be Kumar’s daughter, and, like a child, is not given a single goddamned thing of substance to do at any point whatsoever.

Even some admirers of this film have suggested it could be even better with the romantic track excised. I suspect, however, that Murugadoss is hedging his bets; the widest audience, after all, may not want to stare at a sausage party, and those with a stake in the promotion of romantic songs will be even less pleased. With Ghajini, a crowd-pleasing romance was built right in to the plot; no such luck here, so best to keep it painless with a familiar jodi – of Sinha’s thirteen film appearances, six have been in Akshay Kumar vehicles, and the two share an easy, convincing chemistry, ideal for mass placation.

And yet!
 

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As with Ghajini, Murugadoss plays the romance and thriller elements of Holiday directly off of one another, this time as deliberate interruptions. In fact, the first 35 or so minutes of the film betray no suggestion that there’s even going to *be* any action – it’s a completely straightforward mismatched couple scenario, complete with a big, ditzy song number where Kumar hilariously and romantically pisses Sinha off by imposing himself on all of her extracurricular interests. This, the film says, is the [h]oliday a soldier can enjoy, but alas, it is short-lived – soon a satchel bomb explodes in a crowded bus, the camera leering at an elderly couple trapped in an adjoining car as they’re enveloped, luxuriously, by flames.

This time, Murugadoss allows no variation in visual approach; everything is shot in a distinctly bright, it’s-gonna-be-okay-the-hero’s-gonna-win type of manner, even as Kumar, having spotted the terrorist behind the bombing escaping with ease from his hospital confines, abducts the man and whisks him away to a bedroom torture chamber, where the hero slices a joint from one of that bastard’s fingers and immediately elicits wholly accurate information. Stow your murmurs, American liberals: not only is torture necessary, it is SO FUCKING COOL.

Before long, Kumar has discovered a pestilence coursing through the blood of India: “sleeper cells,” always pronounced in English, with the frequency and intonation of “LSD” in a ’60s drug film. A talking head on a television fills us in on the details, praising U.S. domestic security policies in the wake of 9/11. This is hardcore shit, quickly lapsing into feverish, ecstatic fantasy. Gathering a group of Army buddies at a wedding reception, Kumar suggests a jolly game for the well-dressed bunch to play. Having kept the original, tortured terrorist dosed on ketamine and locked in a closet for days, Kumar now allows his escape; as would any of us in the same situation, the man immediately and accurately goes about facilitating the complicated, dozen-man bombing mission planned for that date. Men break off from Kumar’s party to follow each new sleeper agent, until it is 12 heroes following 12 villains.

Reach into your bags, Kumar says, and you’ll find I’ve given you a gun! The man you are following is a terrorist! On my signal, you must draw your weapon and shoot him dead in public! Each player agrees without hesitation, and on Kumar’s signal Murugadoss cuts rapidly across one dozen gory headshots, crack crack crack: a coordinated strike on terrorism, just like the coordinated attacks they launch on innocents! Twelve handsome, well-dressed cosmopolitan men — the livelihood of a strapping nation — flee the scene, and the news media immediately and unanimously identifies each and every victim of this ritual as dirty terrorists, causing the leader of the terrorists, played by model-turned-actor Freddy Daruwala, to glower in his well-furnished estate… and summon further terror, via mobile!
 

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It is too much: a quality that seems to have been discerned by the poster designers, at least (see above). If the writer/director is aware, however, he does not overplay his hand, and lord knows he could. Akshay Kumar is more than capable of playing things five-alarm broad, but here he’s subdued and emphatic. He’s a big improvement over “Vijay,” the preternaturally collegiate star of Thuppakki, sneering his way through every scene like the cockiest freshman in general science and requiring some combination of wirework and intrusively rapid editing to accomplish anything in the way of fighting. Kumar, though 46, is still fit enough to draw from his background in martial arts performance and pull off some genuine stunts, so Murugadoss gladly extends the duration of certain major confrontations to flatter his hero’s proclivities. It makes for rightly perfected action.

There is also an interesting deletion from the Thuppakki version of the story. As I’ve mentioned, both films begin as a sort of feigned romantic comedy, only to abruptly transform into an action-thriller. The romance, however, keeps bumping its way back in to both versions, complete with a ludicrous subplot about Virat’s superior officer becoming engaged to the heroine. In the midst of all this — and so self-evident is the intrusion that Murugadoss at one point has the heroine interrupt a conversation between Virat and a friend about the thriller plot to drag him into the romance track, only for the friend to call Virat on his cell phone near the end of the romance scene to beg him to continue explaining the thriller plot — Thuppakki sees the superior officer try and set Virat up with a sexy lady, only for comedy to ensue when Virat finds out she’s a call girl, with whom no respectable man would ever associate with on a personal or professional level. That’s basically the joke. She’s a nice lady, but she’s trash.

This bit is absent from Holiday. Possibly, Murugadoss felt it detracted from the pacing, but then again – he does plan to work with Sinha further, this time as solo star on a Hindi-original project, an untitled 2015 action movie “based on a story which is close to my heart and has a very personal and powerful message for all Indian women.” Might he now sense the trends shifting?
 

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Holiday otherwise remains comprehensively patriarchal, both in terms of how it approaches women, and how it approaches military protection. Kumar gets quite a lot of people killed due to retributive violence over the course of this film, but it’s all collateral damage. At one point he even manipulates his own sister to be kidnapped and nearly murdered by terrorists, just so he can track ’em down, shoot ’em up, and lock the lone survivor in the boot of a commandeered vehicle. The girl castigates her brother’s lack of compassion on the ride back, only for Kumar to shut her down in borderline Marine Todd fashion by declaring that if terrorists are willing to die in their mission to kill thousands, civilians ought to be ready to pay the same price as the soldiers and police who gladly face death to protect them. BOOM.

The girl then informs her brother that he’s not yet killed all of the terrorists, which does not so much challenge the statements made as segue into another round of enhanced interrogation (SO COOL), only for the romantic track as personified by Sonakshi Sinha to scale a ladder a la Clarissa Explains It All and surprise her man inside his bedroom/torture chamber. Kumar manages to hide the prisoner in a closet, only for someone else to approach the bedroom door; thinking it’s his mother, Kumar then shoves Sinha in another closet, only for the second intruder to reveal himself as a policeman friend. A relieved Kumar opens up all the closets. “Don’t you keep any clothes in there?” asks the friend.

Then there is a romantic song sequence, and immediately after we see that Kumar has tortured his prisoner to death and dumped his corpse in public. Perhaps he did it in the ‘real’ world, while the romantic daydream played. The news identifies the dead man as a terrorist; there is no dissent.
 

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At this point, you’re probably wondering what the sleeper cells are hoping to accomplish. I’ve watched two extremely similar versions of this movie in two languages, and I’m still not 100% sure on that myself, but from what I can gather there’s a bit of a twist involved. The terrorists, it seems, are at the beck and call not of religious zealots or foreign nations, but certain factions of the Indian government itself, hoping to extract prestige and wealth from scaring the population into trusting them, then playing the hero as the pre-planned attacks stop. Only the Indian Army is pure of sleeper cell contamination.

I like this scheme. It brings us right back to Murugadoss the would-be Naxalite – “empowered with arms,” he said, “to fight for the masses.” Think like an analyst: who is more *acceptably* armed than the Indian Army? And it isn’t a novelty to have them cleaning up the government at large; there, Murugadoss is drawing from the library of his great role model, Tamil pop cinema icon Shanmugam Shankar, who — before whipping up a frenzy of computer graphics at the helm of mega-blockbuster Enthiran — created popular vigilante films in which men who can’t take it anymore enact lurid expressions of popular disenchantment with widespread corruption. In Bollywood, this sort of thing arguably goes back to the ‘angry young man’ persona of superstar Amitabh Bachchan in the 1970s. Massy hits are lousy with crooked cops, dirty politicians, avaricious bureaucrats – positioning those scumbags as the power behind the sleeper cells isn’t radical, it’s logical.

And as we’ve already established, AR Murugadoss is a very logical man, both in terms of popular calculation and the raw nerve appeal of vulgar poetic vengeance.

There’s a scene leading into the climax of Holiday where Freddy Daruwala, model-hot terrorist kingpin, phones Akshay Kumar with a nasty surprise. A bomb has been hidden in a mall, where one of the 12 assassins has taken his whole family, and it will explode in ten seconds! Frantic, Kumar phones his buddy, and urges him to take his wife and kids and flee the premises, but the man becomes paralyzed considering all the people he’d want to save. He and the camera, and therefore we, stare into the eyes of happy children, one after another… until a blast rips down the walls!

Anything is justified in the face of this. Never mind that Kumar arguably sort of provoked this response – anything is justified in the face of this. We might even imagine a quiet respect, underneath the agony, for the screenwriting utility of this grandest of gestures. From this sacrifice — small, really, when you consider the safety of a nation’s people! — the hero is beaming and uncomplicated again, like pressed linen or a polished gun. Murugadoss knows.

In seconds, the hero will be addressing an audience of army officers – all of them confined to wheelchairs. They will be reactivated for one last mission: to mold plastic explosives with their own hands, so wizened with sacrifice. Imagine: a suicide bombing on the terrorist leader! A taste of their own medicine at last! The audience of crippled veterans applauds with passion. Murugadoss knows. Audiences in cinemas across the globe are cheering too.

Every one of us knows.

You needn’t conduct a survey to get the consensus on that.
 

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What We Talk About When We Talk About Crit

I wouldn’t recommend talking about criticism too much.

Your audience will, most likely, frown and move on to more pleasurable pursuits, and before long, it’s you and three other people nobody likes sitting around the kitchen table, drinking and talking, until someone spills their gin out on the table, and then there will be no more gin, and you will hear your heart beating and hear everyone’s heart, hear the human noise you sit there making, not one of you moving, not even when the room goes dark.

Which is hardly surprising. It may well be true that people view criticism “as an extension of the artistic experience,” as Tom Spurgeon suggests. It’s probably fair to say, too, that “criticism” tends to be seen as being synonymous with “reviews,” and those, in turn, as a service rendered to the entertainment seeker—plot summary, some light background info, thumbs-up/thumbs-down recommendation, mission accomplished.

Consequently, the worst and most obnoxious thing a critic could possibly do is be a spoilsport, either by being ambivalent, or by revealing plot points people would rather find out themselves, or by suggesting their taste is superior to the taste of their readers. It’s no wonder critics aren’t terribly popular when, at best, they’re supposed to be glorified food tasters, efficient catalysts for a maximized entertainment and/or artistic experience, ideally with no delusions of being anything more than, at best, useful leeches.

If that’s your approach, then critics talking about criticism isn’t just the most tedious, pointless and presumptuous thing ever, but an outright affront to any and all true practitioners of the arts, to which criticism does not belong. And, you know, that’s a perfectly valid way of approaching criticism if all you’re looking for is someone to provide you with a service.

It’s also a pretty dumb way of approaching criticism.

First up, even if we’re just talking about “Criticism as a Revenue Source,” as Spurgeon does, then writing for people who view criticism in that vein is not a terribly smart thing to do. Sure, it’s good to be reliable and competent and realistic about the context of your work. But Pauline Kael—to stick with Spurgeon’s example—didn’t become Pauline Kael by writing criticism for people who wanted “more on Blade Runner.” Kael became Kael by writing criticism for people who might want to read Kael, even when most people reading her probably did want “more on Blade Runner.”

Second, criticism is an art like any other. And, contrary to popular opinion, it’s as independent as any other art, as well.

Broadly speaking, criticism is the art of thinking and talking about a subject; more narrowly defined, it’s the art of aesthetic interrogation—you don’t need literature, music, film, comics or cave paintings for either of that. An interesting rock will suffice. A tree will suffice. Sure, criticism needs a point of reference. But which of the arts doesn’t? Each work of art necessarily carries its own set of traditions, conventions and themes. Write a story about love, paint a picture of an apple, sing a song about the neighbors’ cat—or write a critical essay about the aesthetic quality of that big cloud formation up there.

Criticism frequently overlaps with the other arts, too. There’s a good deal of it in Romeo and Juliet, Gulliver’s Travels, Citizen Kane, Watchmen and Yeezus—each a work of art on its own terms, and each very much part of a larger discourse of the arts, and of culture. Criticism can be as plain or as artful as you want it to be, it can stand on its own or be part of a larger work. Criticism is arguably more independent than the other arts, because it doesn’t require one particular form—it can adapt to any form you want it to.

As a critic, you’re not the servant of your subject matter, nor its master. You’re its interrogator. It’s your job to strike up an engaging conversation with it, and whether or not you accomplish this is the only way for you—or anyone—to measure your success.

Third, and most significantly, if criticism is the art of thinking and talking about a subject, it follows that the alternative to criticism is to not think and to not talk. Which means that criticism is not merely a job, but an inherent necessity of democracy and culture.

“Not only does democracy demand freedom of criticism and require critical impulses,” German philosopher Theodore Adorno writes.
 

“It is effectively defined by criticism. […] The system of checks and balances, the two-way control of executive, legislature and judiciary, says as much as: that any one of these powers may exercise criticism upon another and thereby limit the despotism to which each of them, without any critical element, gravitates.” (Translation by me.)

 
In a social and political sense, consequently, what’s left without criticism is power unchecked. In a cultural context, what’s left without criticism is a state of stagnation and complacency.

* * *

Adorno also points out that the frequent call to be “constructive” is a smoke screen invoked to divert and defuse criticism—to render it ineffectual.

Indeed, even when people mean well and just don’t know any better, the notion of “constructive criticism” misses the rather crucial fact that criticism itself is, inherently, a constructive endeavor, and to achieve its beneficial effects, it needs to be rigorous, thorough and clear in the appraisal of its subject matter.

So asking critics to be “constructive” is a little bit like asking firemen to bring marshmallows. What these people mean is, actually, that they don’t want you to criticize, because being criticized does not result in happy thoughts. But making happy thoughts a priority is utterly destructive, of course. Before long, we will all be munching marshmallows while houses are burning down, and eventually our teeth will fall out and we will die fat and lame-brained and homeless.

So, please, whatever you do, don’t try to be “constructive” with your criticism. That’s not your job. Leave it to the people whose work you’re criticizing to do their jobs. Your job is to criticize, and if you do it right, you’re already contributing something that’s culturally significant and healthy by definition. If somebody just needs happy thoughts, then there are pills for that.

“Those who talk about the positive the most,” Adorno says, “are in agreement with destructive power.” So: “constructive criticism”? Kill it with fire.

* * *

“I think it’s worth reconsidering,” Spurgeon concludes, “what we believe the specific value of criticism to be in the context of the media we have, and maybe not as we think it should be… or fool ourselves into thinking it was.” This is not necessarily the best sentence he’s written. If you replace “criticism” with “art” in that sentence, it sounds pretty goofy; if you don’t, it still does.

I get the sentiment. Spurgeon is talking about revenue streams, after all, and it’s good to be realistic about this stuff. Nobody in the arts has the god-given and inalienable right to be paid, and critics are no exception. If you want to be paid, you have to deal with whatever options there are in the market, maybe adjust your work accordingly, and find someone who agrees to give you money for your work. If that’s what Spurgeon is saying, I’m with him.

However, this doesn’t mean that the work which results from this sometimes less-than-ideal context gets a free pass. If you turn in bad work, it’s not made any better by the fact that you needed to in order to get paid.

It behooves us to keep scrutinizing criticism for what it is, rather than for its context—especially if the context happens to be less than ideal. There’s a responsibility to keep recognizing—and criticizing—poor work, including criticism, regardless of the circumstances it was produced in.

And I’d rather not reconsider that.

* * *

Critics aren’t writing in a vacuum, though. There are fans and creators, too, and I think it’s fair to say that they tend to be fond of criticism in so far as it confirms their own tastes and sensibilities. Which is fine, but sometimes seems to be having an unfortunate effect on the people writing the reviews.

Personally, if I ever complain about too much “negativity,” feel threatened by people who don’t start their sentences with “I think” or “In my opinion,” or peg somebody as a “hater” because I closely identify with some thing or other that’s not up to their critical standards, then please shoot me, chain my corpse to a heavy rock and dump it somewhere over the Mariana Trench. Maybe slit my wrists, too—just to make sure the sharks find me on my way down.

That’s just my opinion.

You see, as a critic, I accept your tastes in art, and they don’t bother me much, whatever they may be. But respect them? Respect, now that’s asking a lot. I’m sorry, but if you’re a huge fan of, say, Joss Whedon’s half-cooked juvenile nonsense, I don’t see a way for me to respect that. How could I possibly respect that? I don’t want to respect that. I hope you’re happy with your tastes, certainly, and secure in them, they being your tastes and all. But asking me to respect them, that seems like a bit of a stretch to me.

I could pretend that I do, of course, in the spirit of harmony—that’s a great point. But what good could possibly come from that, other than maybe you liking me a little bit better and you feeling a little bit more secure in your appreciation of art that I consider to be poisonous, phony and stupid? Not much good, I think, so I probably won’t be doing that. Not that I don’t want to be liked as much as the next guy, mind you, but I guess I’m dysfunctional enough to realize that being a critic and being liked are two things that don’t necessarily go well together and happily pick the former anyway.

Likewise, being a critic, it wouldn’t occur to me to ask for respect. I have no delusions about the fact that most people—including, unfortunately, the ones who practice it—don’t have a clue what criticism is. No matter how long you’ve been at it, no matter where you’ve been  published, no matter what you get paid—respect? Pheeew. You gotta have a lotta nerve asking for that shit, if only because it’s not something that can be given just like that.

Respect isn’t something that can be extended at will. Rather, it’s something that grows over time, and that has to be earned through the quality of your work. Which is doubly hard as a critic, because, obviously, your work involves a truthful appraisal of other people’s work. You do the math. Of course, if you establish yourself as someone who does a lot of free PR and is very nice to a lot of people, then a lot of people are going to like you, in a professional kind of way, and I suppose that’s easy to confuse with respect.

Not that there’s anything wrong with liking comics, and being buddies with creators, and pushing and promoting the ones you’re excited about as much as you can—not at all. Fans, creators and PR people do that all the time, and more power to them. But that’s not criticism. Most of the so-called comics reviews out there are not criticism.

Critics whose work I respect are the ones who expose themselves by taking a stance, even when it’s unpopular; the ones who write fearlessly, with passion, knowledge and substance, in ways nobody else could write. If you keep making a lot of noise instead about what you deserve and why-does-so-and-so-not-respect-me, and boohoo, someone was talking about critics and they did not mention me, then I guess I might remember your name eventually, but not necessarily in the context of “respect.”

* * *

Ultimately, a piece of art that nobody ever thinks about or has a conversation about might as well not exist. So, by all means, be a critic. Criticism—harsh, honest, passionate criticism—is crucial. Where criticism does not occur, the arts are dead and people don’t think.

When rigorous and fearless and insolent criticism no longer exists as a political and cultural corrective and is replaced by people “just focusing on the positive” and “sharing what they like,” that’s when you need to worry.

Hey, still here? I’m afraid the booze is long gone, and we’ve switched to drinking from the bitter tears of young-adult-fiction fans instead. We, of the terminology thought police, you know. Can you take it?

(Apologies to Gordon Lish, who hopefully apologized to Raymond Carver.)
 

Adorno

Step back; he is preparing to criticize.

 
 

Utilitarian Review 6/14/14

On HU

Featured Archive Post: Jason Overby on every Johnny Ryan parody ever.

Ma Rainey with blues for the Gay Utopia.

Tom Gill on narrative, hint, and symbol in the work of Tsuge.

Michael Carson on Starship Troopers and failing to fight fascism with satire.

Kailyn Kent on Shopgirl, wine, and sin.

Adrielle Mitchell on Hillary Chute’s Out of the Box and comics creators commenting on their own work.

Chris Gavaler on the making of Monte Cristo, novel and sandwhich.
 
Utilitarians Everywhere

At the Atlantic:

— I wrote about why the Dr. Strange film won’t be as good as Steve Ditko.

—I provided a short history of male feminism

At Salon:

—I listed great gospel singers and the secular artists they influenced

—I talk about the film Eden and why people are eager to believe that transparent exploitation dreck tells us the truth about trafficking.

At the Center for Digital Ethics I wrote about the ethics of tweeting prostitution stings.

At Splice Today I wrote about:

pitching stories and how to get rejected while trying pretty hard.

asking kids if they need saving before you save them from heatstroke.
 
Other Links

Kathleen Hale with the best essay about YA ever.

Nancy Leong on harassment and the responsibility to moderate comments.

Conor Fridersdorf on why we should put MLK on the 20 dollar bill.

Elizabeth Nolan Brown on doubts about Chong Kim’s sex trafficking story.

Nicky Smith on boring Jeff Tweedy and his boring songs.

Jason Diamond on Ariel Schrag’s new novel Adam.
 

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The END of the ANCIENT ONE!

Steve Ditko’s art for Dr. Strange was perhaps my favorite of all of early Marvel art, and some of my favorite comics art, period. Elegantly twisted combatants posed against patterned surreal landscapes, the sublime and the absurd slid together in bombastically perfected patterns.
 

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Ditko’s work was inimitable — and yet, later Marvel artists worked to imitate him. In particular, Marie Severin drew a number of issues of Dr. Strange in 1967. I only have one of them; #157, scripted by Stan Lee, and featuring, like the title says, the death of the Ancient One(!)
 

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As you can see here, Severin is fairly deliberately working to copy Ditko’s style. Dr. Strange and The Ancient One have their hands bent into eloquently elaborated gestures; the mystical background is represented by weaving patterns of force. Through an effusion of mystic might, she has made it appear that the mighty mystic…remains!

Sort of. In fact, the Ditko influence hangs a little oddly. Those gesturing hands, for instance; they’re certainly twisted in Ditko fashion, but the twisting ends up being too realistic. The clutching here seems expressive of pain, rather than expressive of a world where everyone’s hands are trying to soberly communicate words of mystic significance in an eldritch language. The fact that the baddie has giant mace-like thingamabobs instead of hands is telling too; would Ditko ever have covered his most precious instrument that way? It’s like Severin is trying to cut her losses — she only has time to draw so many of those damn hands!
 

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If Stan Lee were smart, he would have written in the bubbles, “What kind of Ditko monster do you think I am? Fingers, damn it! I want fingers!”

The background swishes also advertise their not-quite-Ditko-ness. Ditko’s swirls tended to be solid; they emphasized the surface of the page, perhaps, but in the way a paint swath emphasizes a surface.
 

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Severin, though, actually draws lines as lines. It’s as if she started to imitate Ditko, and then stopped, leaving the schematic evidence of not being the right guy behind her.

The sense that we’re seeing not only an imitation of Ditko, but a self-consciously incomplete imitation of Ditko, is even stronger in this panel, which I think is the best in the issue.
 

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Again, the background is rendered not through mystic shapes arranged as design, but simply through an actual geometric doodle of lines. The Ditko pose is similarly rendered as a reductio ad absurdum of a Ditko pose, Strange’s body dramatically distorted, as if the effort to reach Ditko levels of posture has caused Severin’s drawing fingers to short-circuit. And, of course, Ditko’s digits are the most overheated, contorted bit of all, the gesturing appendage absurdly extended, the fingers a grotesque mockery of a hand. Meanwhile, Stan Lee burbles away in the caption. “I must escape or become a nameless, shapeless, nihility!” Is that Doc Strange struggling there? Or is it Severin, trapped in a factory system where she’s supposed to grind out product in someone else’s image, twisting and distorting herself into someone else’s shape and name?

None of this is to say that Severin’s art is bad. On the contrary, it’s great — arguably even in some ways better than that of Ditko himself. The sense of strain, the distance between the Ditko we should be looking at and the not-quite Ditko we see, gives the issue a clumsy charm, and even a poignancy, that is almost truer to Ditko’s spirit than Ditko himself. In the issue, the Ancient One, Dr. Strange’s master, is killed, and his death allows him to channel his mystic energy into his disciple. It feels like something similar has happened for Severin; though the Ancient Ditko is lost, his spirit gestures on — more mighty even than before.
 

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The final (splash) page of the story nicely summarizes the issues pleasures. Strange is off to the side, his body twisted in on itself, his fat-fingered hands raised — he seems to be looking at them, or at the Living Monolith’s equally blocky fingers, as if horrified to realize that somehow, someway, he’s stumbled into the wrong comics page, where Ditko does not reign. The Monolith itself is distinguished by being not all there; it’s head floats a bit above its body — so the limbs are controlled by some disconnected, distant brain. It’s wrong and clumsy and lumpy in a way Ditko rarely was — which seems right, since Ditko isn’t here. And yet he is, in that space between preposterous head and preposterous body, or in the awkward way our hero seems to have temporarily lost control of his limbs. Ditko’s the pattern that’s gone, or, if you preferthe master who’s dead, leaving behind a gift not of power, but of wrongness; the beauty of the bits that don’t fit together, and so make something strange.
____

This post is something of a bookend to this piece on the Dr. Strange movie, fwiw.

How to Make a Monte Cristo

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My favorite sandwich as a teenager was named after an Alexander Dumas hero. I still order it at the Greek diner down the street, preferably with curly fries. You take your basic grilled ham and cheese, throw in a couple turkey slices, dunk it in egg batter, and fry, and be sure to have some jam sauce for dipping.

Restaurant reviewer Thadius Van Landingham declares it “a sandwich engulfed in controversy” and “clouded origins.” Some say it’s just a disguised croque monsieur (literally “Mr. Crunch”) served in Paris cafes since 1910. Faux New Orleans restaurants in Disneyland have featured it since 1966 (the year I was born), but the recipe had been wandering American cookbooks since the 30s—though under different aliases. San Francisco and San Diego both claim the monte cristo unmasked in their restaurants first, but L.A. offers a more likely origin story, either at the Brown Derby or Gordon’s, since both catered to the Hollywood crowd. The Son of Monte Cristo, sequel to The Count of Monte Cristo, premiered in 1940, and the rechristened Mr. Crunch debuted on the Gordon’s menu in 1941—I’m guessing as an advertising gimmick.
 

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The monte cristo does not appear in Alexander Dumas’ Great Dictionary of Cuisine, his posthumous masterwork. “Novelist or cook,” wrote an early admirer, “Dumas is a master, and the two vocations appear to go hand in hand, or, rather, to be joined in one.” His bacon roties (“toasties”) may be a relative of the monte cristo (“Dice a pound of bacon and a slice of ham. Dry out and drain. Mix with parsley, scallions, 4 egg yolks, coarse pepper. Spread on slices of bread. fry.”), but a distant one.

Cookbooks annoy me because there’s usually only one author on the cover, while the work must require whole kitchen staffs of ghostwriters—plus all the uncredited friends and relatives and untold predecessors who knowingly or unknowingly contribute the first drafts of recipes. But Dumas’ culinary dictionary may be the only of his 200-300 books he wrote himself. Even his most famous novels were collaborations. A kitchen of hired assistants cooked up plots and pages for him to spice up and finalize to his tastes. Superman co-creator Joe Shuster employed a studio of artists to similar effect. Auguste Maquet, Dumas’ most prominent sous-chef de aventure, worked for him through the 1840s, unofficially co-authoring both The Count of Monte Cristo and The Three Musketeers. Bob Kane claimed similarly sole authorship of Batman because writer Bill Finger received his paychecks from him not DC. Maquet sued, but the French courts preferred Dumas’s lone wolf tale. Finger (a prolific plagiarist himself) stayed in the kitchen. Neither Dumas nor Kane served up anything of much flavor without their collaborators.
 

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But The Count of Monte Cristo continues to be served across genres. If Maquet was the plotter, then he mixed both the first convicted-of-a-crime-he-didn’t-commit and revenge-is-best-served-cold recipes. They’re massive chapters in any contemporary dictionnaire de aventure, spanning in comics from Batman to V for Vendetta to Oldboy manga. The framed fugitive Edmond Dantès is also literature’s first secret identity hero and chameleon-like master-of-disguise.  Like “Alexander Dumas” on the cover, the Count is only the first ingredient in a tossed salad of Dantès’ aliases, ranging from priest to bank clerk to Sinbad the Sailor. Also, like a comic book, the novel wasn’t a novel—it was a serial, published in eighteen monthly installments beginning in 1844. It was already an international hit when the Count jumped the channel into English two years later.
 

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Dumas was a bit of mixed salad himself. His mother was “mulatto,” a fact he defended with wit against his few French detractors. In the U.S., even abolitionists had trouble believing a black man could produce Literature, thinking Frederick Douglass’ editors ghosted his 1845 Narrative of the Life. The last U.S. Presidential election had turned on Polk’s determination to annex Texas as a slave state. France vacillated on slavery, abolishing it for the first time in 1794 (“all men, irrespective of colour, living in the colonies are French citizens and will enjoy all the rights provided by the Constitution”—essentially the opposite of the U.S. Supreme Court’s Dred Scott decision), and again while The Count of Monte Cristo was sailing to American book stores—where it would sellout despite its clouded origins.

I imagine it was Dumas, not Maquet, who decided the Count would marry Haydée, the Turkish princess he bought from a slave trader. Louis Hayward, star of The Son of Monte Cristo, doesn’t look particularly mixed, but that’s a U.S. film (and, according to the synopsis, he’s not actually their son anyway). I’ve been dipping into French comics recently (in preparation for my June visit), and have been pleasantly startled by some racial differences. Tarou, Robert Dansler’s 1949 Tarzan knock-off, is, unlike Burrough’s eugenically thoroughbred aristocrat Lord Greystoke, half African, and better still, Mozam is an “African Jungle Lord” drawn non-racistly African (though I fear “mozam” may literally be “nonsense”).

The Count, who’s taken for French, Arab, Roman and Greek, claims no nation and no race. “I am,” he declares, “a cosmopolite.” His shapeshifting ability to “adopt all customs, speak all languages” is a product of his mixed nature, elevating him to the superhuman level of angels, those “invisible beings” whom God sometimes allows “to assume a material form.” The only significant obstacle to his goals is his mortality, “for all the rest I have reduced to mathematical terms. What men call the chances of fate—namely, ruin, change, circumstances—I have fully anticipated, and if any of these should overtake me, yet it will not overwhelm me. Unless I die, I shall always be what I am.”

The monte cristo, declares Van Landingham, “is a jumble of contradictions,” both sweet and savory, a sugary breakfast yet a meaty lunch. It’s a fitting tribute to the contradictory Mr. Dumas and his hero. I look forward to searching Paris menus for both the Count and his alter ego Mr. Crunch.
 
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Query the Artist? Comics Creators Commenting on their own Projects

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For those of us who care about the “single vision” (Hillary Chute) of the comics creator who both draws and writes his/her comic, a related problem arises: shall we rely exclusively on the work itself to make meaning, or supplement (augment, complicate, tease out) this meaning by listening to the author’s comments on process, on intention, on effect? It’s an old question in literary criticism, and, of course, the answer is influenced by many things, including a) the availability of direct commentary from authors (interviews, journals, essays, forewords, etc.), b) prevailing approaches to texts in a given region, era, school of thought (contrast, most obviously, the penchant for psychoanalytic criticism at the beginning and end of the 20th century against the fetishization of the text alone by New Critics in the mid-20th century), and c) individual reader inclinations to treat works of art as ends in themselves (products) vs. a view of artistic creation that sees any particular text as a small manifestation and minor component of a larger artistic, or thought, project (process). Lately, I’ve been reading works of natural science more than those from humanities disciplines, and I think an apt biological analogy for what I’m describing would be the genotype/phenotype distinction.

If one examines the work of art (a given comic) as a unique entity deserving of close scrutiny, a world in itself, it might be argued that one is engaging in phenotypic study (i.e. exploration of the particular expression of an artistic gene, one of a kind as we humans are [purportedly] each one of a kind). Phenotypical study of single-creator comics also naturally allows for text-to-text comparison (inside a creator’s oeuvre as well as against works by others) but would eschew contextualizing the particular work of art in the self-espoused larger project of the work’s creator. A genotypical approach, in contrast, would expand out from the given work (which is, by its very nature, a limited, flawed, and partial expression of an author’s vision) to ask larger questions of the author: what is your artistic project? What is your process? In what ways does your work of art reflect or distort the concepts you are driven to illuminate by creating comics? No fear of intentional fallacy along this view; it becomes not only acceptable, but also necessary to query the author about the imagined ideal.
 

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If you value the latter, you’ll find Hillary Chute’s latest publication, Outside the Box: Interviews with Contemporary Cartoonists (Chicago UP, 2014) essential reading. Chute is one of our premier comics scholars, combining a fine eye for formal comics criticism with a deep commitment to showcasing the human beings who create those very comics. This respect for creator and form has earned her an unusually trusted position in the art-comic community, softening the divide between academia and fandom. Leveraging this trust, Chute has gained direct access to some of our best: Chris Ware, Joe Sacco, Art Spiegelman, Alison Bechdel, Lynda Barry and others. These artists allow her to ask layered, intimate questions about their lives and their work; they allow her to broadcast and to print their responses. Outside the Box not only makes available these rare conversations, it also features excellent production values and graphics: the book is filled with full-color and sharply rendered black-and-white exemplar panels from each of her subjects. Even the paper and font is lush; it’s a really beautiful book. More importantly, however, it gives Chute a place to gather the thoughts of contemporary comics creators contiguously so that we can see more clearly that there is a synthetic thread aligning their projects, despite stark differences in their work; as Chute notes, “What is so riveting about the group of artists included in Outside the Box is how imbricated they are with each other–and yet how radically different all their work looks from each other’s.” (3) Chute clearly cares about genotypic concerns, with meta-reflection on the evolving form of comics as her primary aim: “The exhilarating feature of my interviews with cartoonists—for me, and hopefully for others—is that they capture moments of practitioners reflecting on the form as it is being shaped [emphasis hers] in contemporary culture.” (2)
 

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Here are, for me, some of the highlights of those conversations, in light of the question I raised earlier in this post (is it valuable to listen to what comics creators say about their process and their products? Judge for yourself):

Françoise Mouly: “And because comics are a window into the thinking process of the artist, a revealing ‘automatic drawing’ as well as a distillation in concise terms of the author’s story, the object of the printed book integrates many crucial aspects.” (187)

Joe Sacco: “I think I understand how history works. I understand why one people are battling another people. I understand that they both want land. But ultimately there’s a level that I haven’t really got to yet. I’m touching on motive in places, like what makes someone pull a trigger? What makes one person beat another one to death? I know we can dehumanize people…. But I think I need to go in another direction after this book. What am I going to do after this? Keep detailing massacres? For me, personally, I think I’m not going to get anything out of it anymore. I’ve come to the end of that.”

Hillary Chute: “You mean in the arc of your career?”

Joe Sacco: “In the arc of my understanding of why people do things and how things develop the way they do. It’s not that there aren’t other incidents I could detail and make a great book about—an interesting book. It’s just that for me, personally, it won’t lead me anywhere new, and it’s kind of about me on some level. If you’re a creative person, it has to be, I think.” (143-4)

Daniel Clowes: “[Wilson]’s certainly got my history to some degree. I’d sort of like to keep that as vague as possible, because some of what he’s about is exactly me and some of it is the opposite of me. I mean, everything is made up for the most part. There’s a grain of truth to it all, and everything is made up. That’s why I never wanted to do autobiography, because it’s so much easier to make things up.” (113)

Daniel Clowes: “I certainly know when I sit down to re-read all my comics, I’m overwhelmed by how much more personal they are than I ever thought they were.” (114)

Alison Bechdel: “To go back to your touch question, I feel like the book is in a way me, my self, my body. And I’m asking the reader to hold me not just figuratively, in the sense of an analytic ‘holding environment,’ but literally. “Hold me!” It is so pathetic! What was I thinking?”

Hillary Chute: I really love this response. You and I are teaching a course together on autobiography, and one of the books we’re teaching is Roland Barthes by Roland Barthes. He discusses his idea that ‘one writes in order to be loved’—and then he says this idea is endurable only if you first find it touching, then imbecilic. Then you are finally free to find it accurate. But I love the idea of writing in order to be held.” (174)