Black Gate

Saturday, July 27, was going to be a long day for me at Fantasia. Hopefully a good one, too. I had five movies on my schedule, starting at noon with the animated Chinese fantasy-adventure White Snake (白蛇：缘起, 白蛇：緣起).

Directed by Amp Wong and Ji Zhao from a script by Da Mao, it’s a prequel to the Chinese legend of the White Snake, one of China’s Four Great Folktales. That story was first written down in the Ming Dynasty but originated in the Song Dynasty; the film’s set hundreds of years before that, in the Tang Dynasty. As the movie opens, snakes are being hunted to make immortality drugs for an evil general. A snake demon, Blanca (Zhe Zhang), tries to assassinate him and fails. She escapes, and wakes as an amnesiac in a village of snake-hunters. She’s cared for by a scholar-hunter named Xu Xuan (Tianxiang Yang). They try to uncover Blanca’s past, and in the process struggle with various supernatural forces, the machinations of the wicked general, and the plans of Blanca’s own family.

This a lovely film, colourful and action-packed with fluid 3D animation. It builds a spectacular fantasy world of misty mountains and wide rivers and thick forests and ancient ruins. Then it fills that world with spirits and demons and magic. And engaging heroes. The characters are well-designed and cartoony in a good sense; they move a little like marionettes in the hands of a master puppeteer, not stiffly so much as stylised. To me there’s a slightly classic feel as a result, though I can see other opinions varying.

Importantly, action scenes aren’t stiff in the slightest. This is a film that takes full advantage of animation’s capacities, using its medium to tell a magical story brimming with metamorphoses and impossible motion. Battles are large-scale events defined by supernatural tranformations. Even quick editing rhythms in those set-pieces don’t obscure the story, and still give us time to feel the impact of magic at work.

Which I think is important, as this is to me a literally wonderful film: that is, filled with wonder. It evokes that wonder by having a strong story with solid characters moving through a world of magic, but then also by presenting magic and monsters in a way that emphasises what is astonishing about them. It’s a fantasy story that knows how to present fantasy, which can be trickier than it sounds; it’s not just having characters stand around in shock at what they see. It’s that they, and we, keep seeing new things. The world expands, at just the right rate of change.

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My second film of July 26 was in the big Hall theatre, a science-fiction anime called Human Lost (人間失格). Directed by Fuminori Kizaki, it was scripted by Tou Ubukata based on a novel by Osamu Dazai. The movie’s set in 2036, when advanced nanotechnology has given human beings a lifespan of 120 years but turned Japan into a deeply unequal society, with the wealthy sequestered inside a vast citadel called “the Inside.” Some people, for unclear reasons, metamorphose into monsters: the ‘Human Lost’ phenomenon. A troubled young artist, Yozo Oba (Mamoru Miyano), gets involved with his cyborg friend Takeichi (Jun Fukuyama) when he attempts to break into the Inside, and sets off a complex series of events which bring to light the truth about the Human Lost problem and the future of 2036 — but which also might drive Yozo over the edge of sanity.

Osamu Dazai was one of the most celebrated Japanese writers of the first half of the twentieth century; he died in 1948. I have not read his novel No Longer Human (which has the same name in Japanese as Human Lost), but Wikipedia tells me it is considered his masterpiece. Wikipedia also tells me that an alternate and perhaps more faithful translation of the title is “Disqualified From Being Human,” which is closer to the film title. I mention this because a glance at the plot outline suggests the film is otherwise pretty far from its source. More explosions, to start with.

The film takes the idea of a troubled, self-destructive young painter at odds with a stifling society in some counterintuitive directions. Let me put it this way: I had no idea while watching this film that I was watching an adaptation of a twentieth-century novel about alienation and anomie. I can see some connections, even with only the most cursory knowledge of the book. For example, the biotech that keeps people alive forces them to stay alive; suicide is effectively impossible, which is an interesting twist on certain things from the original story. The future society is something of a straitjacket more generally. Some characters have the same names and characteristics as those in the novel. The story’s divided into “notebooks,” which is a structural choice taken from the book.

There’s certainly a kind of ambition at work here. There’s an unusual feel for a violent cyberpunkish dystopia, a strange pacing that puts an emphasis on Yozo rather than on bigger and wilder battle scenes — for better or worse. The problem is, the movie never really manages to find a connection to something recognisable as real life. The action and futuristic plot points are what draw interest, and Yozo’s not charismatic or interesting enough to be intriguing on his own without reference to the larger plot.

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My first film on Friday, July 26, was a Kazakh work playing at the de Sève Cinema. Written and directed by Adilkhan Yerzhanov, Night God is a particular sort of uncompromising. It’s a beautiful picture, but extremely slow, still, and self-consciously meditative. I was deeply moved, for all its studied avoidance of simple dramatic action.

A man (Bajmurat Zhumanov), his wife, and his daughter (Aliya Yerzhanova) arrive in an unnamed town, a post-industrial city ruled by a cadre of state officers. It’s dark and cold, with comets in the sky, and the people live in fear of the coming of the Night God who will destroy the world. The man’s ordered to report to the local TV station to act as an extra, in exchange for which he’ll be given a house; this sets off a chain of serio-comic misadventures that must be called ‘kafkaesque’ if that word is to have any meaning.

A fake bomb’s strapped to his torso as part of a game show. But the bomb turns out to be real. He asks to have it removed. But before that he has to get an imam to sign a document attesting that he isn’t a radical. Thematically, then, there is a faith present in the film implicitly opposing the belief in the Night God; but all along the way the movie’s speaking of the struggle to believe in anything in a world that is feral and, to all appearances, meaningless.

The first thing one notices about the film is its intense visual beauty. It’s a mix of beautiful shadows and beautiful light. Taking place in an endless night, illumination is nevertheless powerful, bringing out colours and detail. We see every crack in every wall, every mote of dust; and this city is filled with cracks and dust. Although apparently shot entirely in studio, the town feels like a real place, looks like a real city coping with decayed industries and a collapse of central government. There are no screens or phones, and it feels right that a television station, the old technology of an earlier age, is central to the story.

That sheer sensory power is important, because the movie’s based mostly on very long takes with no or minimal camera moves. That is, the camera moves enough to give a very subtle sense of personality to the scene; not a sense of threat, as can happen with long tracking shots, but a kind of curious meditative feel, as though the camera is shifting ever-so-slowly to get a better idea of what’s happening. The soundtrack’s minimal, mostly a soundscape of whistling winds and water dripping from some unseen broken pipe. We’re stuck staring at what the movie insists on, and fortunately that is often beautiful in the way that inorganic decay and abandoned things can be beautiful. It has been said that the film has a painterly visual sensibility, and this is true. A statue, a clock without hands, a grated floor with light rising through it, come to feel like powerful statements hinting at a symbolism more profound than can be easily stated.

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On June 25 I went to the De Sève Theatre for the one movie I’d see that day at the Concordia campus. It was called Culture Shock, and while it’s available on Hulu, this was a rare chance to see it in Canada.

It was preceded by a short called “Re-Home,” directed by Izzy Lee. I’ll note for the record that I’m friends with the man who provided the music for the short, though I don’t think that affected my opinion one way or the other. In a future in which a wall along the southern border of the United States has been built, a poor Spanish-speaking woman (Gigi Saul Guerrero, director of Culture Shock) re-homes her baby, giving the child up for adoption to an Anglophone couple. But is something darker going on?

As usual at Fantasia, to ask that question is to get the answer “yes.” The short’s done well, with lots of atmosphere and style, but the twist at the end is the farthest thing from surprising. This feels like a piece of a larger story; either a beginning setting up something more complicated, or the ending of a tragedy that would have allowed us to be more invested in the mother and made her more individual. It’s highly watchable as it is, and certainly doesn’t overstay its welcome at only 8 minutes, but might actually be better served at a longer running time with more plot development.

Then came Culture Shock, which was made as an episode of Hulu’s horror anthology series Into the Dark. Each episode of the show is based on an American holiday, and this one was inspired by the Fourth of July. As noted, Culture Shock was directed by Gigi Saul Guerrero, who also worked on the script by James Benson and Efrén Hernández. She introduced the movie by noting it was a Blumhouse production, and saying that as an immigrant she felt she had a responsibility to tackle this material. She said she hopes it has something to say, and also provides an escape for 90 minutes.

It follows Marisol (Martha Higareda, of Altered Carbon fame), a heavily pregnant Mexican woman desperate to cross into the United States and begin a new life in a country she sees as having more opportunities. A good part of the movie follows her difficulties finding her way northward, showing her challenges as a woman finding out who she can trust and who she can’t; it also establishes the stories of other would-be immigrants travelling with her. When they all reach the border, though, something strange happens. Marisol wakes up in an idyllic American small town out of the 1950s or early 60s, a place obviously unreal. What’s happened to her? And how can she get free of this weird red-white-and-blue image of domesticity?

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