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There's a loose connection between three films I have enjoyed recently, Peter Mullan's deeply perplexing NEDS, Clio Barnard's
superb The Arbor, and Steve McQueen's extremely chilly
Shame. Essentially they are, all three, films about the overwhelming grip of social and familial forces on individual lives.
In some sense this idea is no
news to anyone, in another way though all three go against the grain of
most contemporary film making in a way that is quite jolting: the
central characters don't really have any choice about what they
are doing, or understand why they are doing it. Shame and NEDS may
have endings ambiguous enough to be read as vaguely feelgood, a
final thaw and breakthrough of repressed emotion in Shame, a moment of
atonement and a shift into a different set of social relations in
NEDS but in The Arbor, a meta-documentary recast with professional
actors, the Rita, Sue and Bob Too playwright Andrea
Arnold's' life is overwhelmingly determined by her background, just
as the lives of her daughters are. Here there's nothing left at the
film's end except the question “what can be done about this”?
The cycle of
deprivation, the cycle of abuse aren't terms you hear that much
any more. Certainly when I was a kid and then when I was studying
Sociology, even at O Level, they were commonly understood, broadly
accepted. People came from difficult homes, and whether or not that
was any excuse wasn't hugely debated, to claim that it wasn't set you
on the side of the moralists and the reactionaries.
Back in the 70s, notions of "cycles", their cast iron grip on lives and the stories of those
who had miraculously escaped were common. Folk heroes of a sort were made out of seemingly unreformable criminals whose humane
treatment or exposure to culture had allowed them to set their lives
on a different course, report back on and proselytize for the
necessary forms of concerted social intervention required to break
the cycle. Jimmy Boyle, one of the most notorious, has his story
superbly dramatized in A Sense of Freedom, John McVicar less so in
the passable McVicar.
Post the 1980s, post the
decline in Sociology and certain types of sociological thinking there
has been a broad erosion of the generous “common sense” that one's own
life is largely determined by continuums of external forces that need
to be patiently analyzed and addressed, usurped by Business
studies and the obsessive, endless reiteration of life as series of
freely determined consumption choices (and the concomitant thrill of
self-righteousness and sense of superiority over those who have “chosen”
badly.)
That's right, I blame neoliberalism.
In interviews Mullan
likes to point out that knife crime in Scotland is no aspect of
modern decline, loss of values and so forth, but has been going on
for hundreds of years, is part of the long, terrifyingly impersonal
reach of the pre-modern, and in the film, the central character John's
swerve toward violence, precipitated by his expulsion from and
rejection by the genteel middle class he seems to identify with and
assumes he is due to join, is set against the backdrop of an
abusive,alcoholic father, a wayward brother, sets of assumptions
about “his sort” from the established authorities, and the
broader culture of territorialism, machismo and gang warfare.
Shame's rather different
take, in class terms at least, focuses on the functional, even
broadly culturally sanctioned sexual obsessiveness of a man who
refuses to look at his own history of abuse despite his more
emotionally voluble and vulnerable sisters attempts to get him to
face up to what has happened to them. “We are not bad people,”
she tells him in one of her numerous answer phone messages “we just
come from a bad place”.
In The Arbor the
appalling, tragic trajectory of Andrea Dunbar's daughter's life is
leavened both by her insight and the
extraordinary, unconditional loyalty of some members of her extended
family, something predicated on the idea that really, it's all quite
understandable: that this is what happens when you are neglected,
unwanted by either of your parents, have an alcoholic mother heading
for an early grave, are racially abused, sexually assaulted, live in
poverty around other desperate people using drugs and booze to fill
the days. If anything her aunt and uncle are ashamed that they
haven't helped out enough.
The Arbor, then, is the antithesis of something like Andrea Arnold's Fish Tank, which seeks to lull us with the fantasy that the special ones, in this case an entreprenuer-of-the-self, feisty dancer will always find a way out and up, floating like an irrepressible, heart-shaped helium balloon above the estate. No one gets out in The Arbor, partly because of the sense that even if they did, what about everyone else, but almost wholly because, as the successful writer "from the slums" (Daily Mail) Dunbar's troubled life, or the fictional high flier in Shame and promising young swot in NEDS suggest, it's not so much where you're at, as where you're from.
The Arbor, then, is the antithesis of something like Andrea Arnold's Fish Tank, which seeks to lull us with the fantasy that the special ones, in this case an entreprenuer-of-the-self, feisty dancer will always find a way out and up, floating like an irrepressible, heart-shaped helium balloon above the estate. No one gets out in The Arbor, partly because of the sense that even if they did, what about everyone else, but almost wholly because, as the successful writer "from the slums" (Daily Mail) Dunbar's troubled life, or the fictional high flier in Shame and promising young swot in NEDS suggest, it's not so much where you're at, as where you're from.
