Cassandra Voices

Tag: face

  • Rain in the Face

    Dawn sun, distant mountains, red cliffs near, white clouds scattered, still world, until a breeze caresses the desert floor, and a scorpion awakes, resting on a piece of earth where no human ever stood. In this wilderness stands a horse, and sitting on the horse a rider. Tail swishing, standing still, a motionless man watching, intently, an eagle high above, hunting, alive, living to fly. The warrior wears the painted face and the feathered headwear of his long fathers. He looks up at its broad wings, he smiles, the way eagles can’t.

    The dream maker is hiding. Morning departs, lifest part of the day, sleep distant, last night’s dreams evaporate. The man and his horse make the wilderness less lonely. Every day he starts at dawn. The man is thinking, no words, words know, within their boundaries. He wonders whether his friend, the horse, thinks thoughts. It is his destiny to be chieftain. Kick the stirrup, the horse moves on slowly, distant mountain west, snowy summits beckon, through sand, clip clop, the scorpion lifts her tail, otherwise still, the horse and man wander away, red cliffs of hues, scorpion watching, like she always does.

    Horse walking in the desert, solitary in the wilderness, desert sands have no mind, just beauty, the thirsty horse knows. The thirsty man sees the distant river. The world was made for him. He thinks. He doubts. The dream maker dances in the flames of the fire the man has made, to keep him warm in the night and to ward off evil spirits. He is safe near the fire, under the stars. His tribe is at home, sleeping in the teepee, but he must search, with his horse, for his spirit guide. Then he will discover his name, and finally reach manhood. Now they are far away, beyond horizons, past the setting sun. Four months he has been gone, alone, searching, travelling where the stars are strange, waiting for the spirit guide to reveal itself, now just wilderness, loneliness, risk becoming destiny. Look to the clouds, a formless shape, no sitting bull, no crazy horse, who found their spirits in the shapes of clouds. His spirit is hiding, somewhere in the world. Like the dream maker does.

    The horse drinks from the river, the man stoops beside it, water in a cup of hands, he drinks, life itself returning, fear turns to laughter, there was never a first time, there was never a last. The sun sets, night falls, the universe emerges from the sky, the horse sleeps, the man is awake, seeing other worlds, not understanding, only understanding here, this world that created him, from nothing. He watches the stars at night, he is life, as much as the horse, as much as the river and the forest, the bear, the antelope, the eagle riding high in the morning, and the stars become memory, in his learning mind. At night, by the fire, he searches for his spirit guide in the galaxy rain.

    He raises his head, they see mountains, the horse knows and they walk, through the day, upwards, high near the summit, stone cliff juts, they stand on the precipice together, horse and man, looking out, over the great valley below, and above, the grey wanderers, summoning thunder, electric flashes in the distance, their hair blows, they are unwavering, a galloping storm approaches, they alone are conscious, they remain still in the oncoming storm, the man looks up, the skies open, the spirit guide arrives, he looks to the universe hiding, down comes the water, beating like drums, front hooves rise high, and the man speaks for the first time in months, “Rain in the Face’. It is done.

    Feature Image: Frank Cone

  • Review: ‘That They May Face the Rising Sun’

    Some viewers have noticed the numberplate on the Ford Cortina in That They May Face the Rising Sun, the recent film based on John McGahern’s 2002 novel of the same name. The plate reads ‘OZU 155’. Surely this is a reference to the Japanese filmmaker Yasujirō Ozu? In interview, the director, Pat Collins, has said that the coincidence of the number plate was unplanned, but deliberately retained.

    Ozu is not well known in the West now, but he is certainly a canonical name among people, like Collins, who know their cinema history. Ozu is celebrated for an observational, restrained style of storytelling, with minimal music or camera movement and, indeed, minimal plot. Collins’s admirable adaptation of McGahern’s final novel bears more than passing resemblances to key Ozu films, such as Late Spring from 1949, Early Summer from 1951, Tokyo Story from 1953 and An Autumn Afternoon from 1962. Like Collins, these all share a concern with the gentle unfolding of inter-generational time, with subtle domestic interactions, and with the challenge (sometimes welcome, sometimes not) posed by the visitor from outside.

    What is most pertinent about this playful reference, however, is the common take on Ozu that he addressed ‘universal’ themes, and that his appeal is ‘universal’. Similar observations litter the reception of That They May Face the Rising Sun, and of another recent Irish breakthrough hit that I consider a companion piece to this, 2022’s An Cailín Ciúin, directed by Colm Bairéad. Both of these films are set in isolated, unnamed rural locales, with ordinary folk as lead characters, and have plots that are not besmirched by the concerns of urban existence (crime and punishment, politics, violence, money, addiction, social isolation, class conflict), which tend to dominate the stories we watch on screen. As with Ozu, paring away as many specific plot details as possible makes these films feel, to reach for vocabulary favoured by reviewers, ‘timeless’, ‘classic’, ‘profound’, ‘dreamlike’, ‘beautiful’, ‘delicate’.

    It has been a long-running complaint that Irish cinema was dominated too long by questions of national and/or sectarian identity, that its narratives were tediously populated by priests and hysterical IRA men running around in ill-fitting leather jackets. Why couldn’t we just have a ‘normal’ cinema that would tell non-political stories that would have a universal appeal? The embarrassment of a liberal commentariat, and academy, at our political backwardness means that any Irish film that is not about the British question in some form or other is greeted with praise for having achieved some kind of postnationalist maturity. The two recent Irish films that we are concerned with here are therefore feted, as evidence that we have grown up.

    It is true of any film set in the past that it is as much about the time it is made as the time it depicts. That They May Face the Rising Sun is set in the early 1980s, but the couple at the heart of the story, self-exiled from the city, are recognisably from our times. The period details are minimal, and the sense of being in the past is achieved mostly by the omission of digital devices, screens and disposable homeware. The fashion and hairstyles, so often an important guide to period, are neutral enough to belong either to the 1980s or to the present, especially if we regard Joe and Kate as ageing hipsters. (All the other characters are timelessly old-fashioned in their appearance.) As for what they do, they are engaged in what we now call remote working and the back-to-basics simplicity of their existence, with its mix of intellectual life, light agricultural activity and overpopulation-conscious childlessness, has a whiff of prepperism.

    A very memorable sequence dwells on the wake, hours after the unexpected death of the lonely Johnny, who has been marooned in a life of drudgery in London for decades. In the crowded kitchen of Johnny’s brother’s family, a woman leads the group of country people in reciting a decade of the rosary, keeping track with a set of beads on her lap. Everybody participates in the ritual, responding to her as she cycles through the prayers. We linger on the faces and voices for longer than a more distractable film would allow. In the midst of all this, our protagonists Joe and Kate remain silent. For all of their integration into the community and the vital welcome that they offer to all comers, they are nevertheless not fully part of it.

    The tone of this separateness is carefully judged; the silence of Joe and Kate is not hostile, nor is it received badly, as the story is one of tolerance. But, whereas in the novel, it is the community that kindly tolerates the blow-ins who have landed in their midst, in the film the flow of tolerance has switched, and now it is the liberal couple who tolerate the traditional, conservative values of the community. The contemporary characteristics of Joe and Kate align them with our 2024 values. The vast changes that have taken place between the early 1980s and now are palpable in this difference.

    Nobody knew better than McGahern the tightness of the stranglehold that the Catholic Church held over the life of the country, especially in rural areas and in the schools. (He lost his job as a teacher because of the content of earlier novels). It is apparent to us now that the church was in fact at an unsustainable peak of dominance, triumphant in the abortion referendum of 1983 and in the defeated divorce referendum of 1986. But events such as the outcries at the death of Ann Lovett and the persecution of Joanne Hayes would set in motion the church’s reputational freefall in the intervening decades (rapist priests, slave laundries, death camps for children of the unmarried, the list goes on) and the blanket implementation in recent times of what was in the past quaintly known as ‘the liberal agenda’.

    That They May Face the Rising Sun is a document of the final years of the previous dispensation, before the enormous transformation that has brought us to the liberal consensus that now prevails. When did this change take place, and how? Certainly the election of Mary Robinson in 1990 is a milestone, and in and around that date we could also include the Maastricht Treaty, Sinead O’Connor ripping up a photo of the pope (both 1992), the rise of globalisation and neoliberalism (Clinton, Blair, the World Trade Organisation), the 1995 referendum that introduced divorce (by a margin of 0.28%), and the world wide web.

    One other, admittedly cosmetic, landmark event was the switch in 1987 to the standard European style of car numberplates, where the numbers and letters actually mean something. ‘OZU 155’ stands for the Japanese filmmaker, whose work is celebrated for the vacuous virtue of being about everything and therefore about nothing — in other words, for being politically inoffensive. Any edge of critique present in Ozu is blunted on contact with a commentariat in search of liberal universalisms, hungry to understand ‘story’ as a virtue and ‘context’ as an embarrassment.

    McGahern similarly needs to be pruned of embarrassing excrescences. The problem is that in all his books he is a border writer, constantly conscious of the Troubles, the aftermath of the Civil War, the problem of political-institutional legitimacy and the family dysfunctions that flow as a result. He presents the awkward vista of rural communities that to this day persist in voting for political gombeens, seemingly unable to adapt to the fact that people in Dublin and Brussels know what is best. The film adaptation of his final novel forgives these errors by the device of celebrating the tolerant humanism of the educated outsider, stand-ins for viewers who crave forgiveness for despising the backwardness of pre-liberal Ireland and its uncomfortable, unresolved politics and its quaintly non-rational numberplates.

  • Winter When Thy Face is Hid

    I was so tired, Tuesday night. Don’t sleep well when I get that tired. I have obsessive dreams and wake up later than usual. And sleeping in always makes my head hurt. I was clumsy tired, where you bump into things; and getting into bed, I whacked it. The big clunky picture frame hanging over my headboard.

    I like the picture a lot. That’s why I put it there. Bruegel’s Hunters in the Snow, it looks so cold and ancient, a somber blackish sky, intrepid hunters with their intrepid dogs, and the polder lakes below dotted by tiny skaters. On hot August nights I switch on the lamp, look at it, and feel cold enough to sleep.

    But Tuesday night, hanging there, that painting wasn’t a positive presence. I hit my head on it. Which hurt until I fell asleep. And in my sleep, how aware I was of this thing dangling! Over me. Waiting to drop, and in the process, dash my brains out. Quite a long time ago, while I was away from home, a wooden bracket, bearing a ceramic vase, tumbled on to my sleeping head, and that incident is probably what made me so preoccupied by the painting. Much later, in a dopey semi-consciousness, I began groping at the wall above my head, trying to protect myself from the picture’s pointy frame.

    Of course, I only managed to whack it again, so hard it swung wildly on the nail, and suddenly I was wide awake. Something cold had fallen on my neck.

    I pawed the wet substance off: crystalline, frigid, and unmistakable. Put some in my mouth. Snow. In a sealed bedroom. In May. Wallowing upright, I clutched the side of my neck where the last tiny flakes were with every instant turning to water, and reached for the lamp. In its gift of sight, I looked left, right, up, and down, finding no possible source for the little flurry, until I became aware of an icy draught behind my shoulders.

    Twisting round, I discovered, with a glee I only hope to feel again at Resurrection, that the draught was puffing out of the Brueghel picture.

    The inner edges of the frame were furred with hoarfrost, and on the carved outer face of the lower frame, slush fused into bright drops from the room’s warmth, remnants of the snow-flinging disturbance that had awakened me. I was now aware of a curious low, broken whistling that I mistook at first for wind. Then a sharp little bark undeceived me. It was in miniature, the far-off baying of those hunting dogs. The three dark figures of hunters, against white snow, moved with hampered steps, leaving profound footprints, to the brow of a steep foreground hill, and in their descent slowly disappeared, followed by their entire pack of restless dogs, whose howls and deep barks diminished. The party left only churned, dirty snow. My gaze sought other figures, distant peasants around a bonfire in the left mid-ground; they moved rhythmically, poking at the blaze, sometimes pausing to hold hands toward it. I could just hear their minute voices in sporadic, unintelligible exchanges, by leaning very near the frame. On the far-removed polder lakes, skaters rotated, flailed, traversed the slate-grey ice in total silence.

    My first wild yearning was to climb into it. This proved undoable: the cold breathing from the frame was so intense, it had me goose-fleshed in my underwear; and its frame was too small to admit me, unless I broke it. Somehow, I feared losing the whole scene if I did that. My second instinct was to tell some other human what was happening, make someone else believe it, so that I could. There was no second thought as to whom I would tell: my high-school art instructor, Dick Carey.

    Enthusiastic, but an astute reasoner, good-natured enough to answer the phone in the middle of the night, he was batty about the Flemish Masters, and also the man who had introduced me to Bruegel. I still had his number. Feeling for it in my jeans, I pulled my cell phone from a pocket.

    “Hello?” He didn’t sound sleepy at all. Probably up reading art criticism at this unearthly hour.

    “Hi, Mr. Carey?” (I’ll never have the gall to call him Dick.) “I’m sorry to disturb you so late. Something weird has happened. With a Bruegel painting.” There, now I had him. He didn’t interrupt me once as I described the phenomenon.

    “Mr. Carey, did this… I’m not pulling your leg. Have I ever pulled your leg before? Is this happening? Is this real?”

    I heard that little rumble in his chest. Anyone who’s ever been in his classes knows that that rumble means an avalanche is coming, an avalanche of rock-like reasoning and information. I held the phone tight to my head, feeling glad. And warmer.

    “You wonder if that can be happening. You’re not the only one of us who’s wondered! You’re questioning empirically what I’ve questioned in the abstract for decades. But you’re the only one still wondering. Listen. Bruegel was a realist, a representationalist. I’ve always respected them most, always will. Shakespeare said the purpose of art is to show reality to itself, “Hold up the very mirror,” of reality. He did it so well, his work is still blurring the line between representation and reality, people are still literally living his work in order to touch and understand life itself! Now, Bruegel… he’s a kind of Shakespeare, I’ve always maintained that. Not just because they were contemporaries. The work of a realist, listen, is to reproduce life, more accurately, and more accurately, and always more accurately. The mistake of art criticism is to suppose the process endless, with infinite space for improvement. But, technically, it has to be finite. That’s what I figured out. There is an end to that quest, anyone can see, the goal is reality itself. Now, if such huge strides can be made toward that goal, like the stride between say, late Medieval manuscript illuminations, and Bruegel, think about that contrast! Do you realize that the stride between Bruegel and reality itself, is smaller?”

    I felt quivery and shaky, the more so because this thing behind my back was still exhaling below-zero air at me. “Why… Why is it happening to me?”

    “Ha! Because… If you were a Polynesian who’d never seen either snow or people in full clothes, would you believe Hunters in the Snow depicts something real? Probably not. Recognizing realism in art has a huge component of belief. Now you, you’ve lived with that painting for years, you say, and it’s become internalized with you, love is the first part of belief… and now, in a state of impaired consciousness, you encounter it again, and wham, your defenses are down, you believe, and Bruegel, the last person to believe it, finally has a successor, an understander, and his vision is seen.”

    “Th-thanks,” I breathed. “Mr. Carey… if you’ll excuse me, I want to be alone with it.”

    “I understand. Wish I was you. It’s alright. I’ll see Bruegel one day.”

    But when I was alone, I was afraid to turn around and face it again.

    Every waft of cold on my back was joy. How could this be! How marvelous!

    … But why was I so happy? What did this mean, for me, or anyone? A great barrier had been crossed. But what barrier? And was its crossing a good thing?

    What barrier, but that mankind had never been able to create before, only manipulate the already-created. Now a man with a marten-hair brush had removed a thought from his head, and look, the thought was real; not an imagined form transferred to preexisting objects, but the imagined objects, themselves, stood in the round.

    Previously, only God could do that.

    ‘Well, they used to say angels were the only rational creatures that fly, and now people can fly,’ I said to myself. ‘That was a good thing. And this is a good thing.’

    But this was a different thing.

    ‘A barrier is broken. The realists, in every form of art, have been trying to break it since time began. Now it’s broken, and… what does it mean? Are we any nearer to the fulfillment of every wish?’

    But wishes could be divided, I thought, into two types—wishes that were part of maintaining life in the body, and wishes for the thing that made life worthwhile. Wishes to live, and when alive, wishes for love. And no earthly love could ever meet all those wishes, that was why people became religious. And this thing behind me, spewing cold air, was not a direct path to the end of all wishes, but a round path going nowhere: because it did not go to the God they say is love, but bypassed him. Man could create.

    I pulled the blanket over my head, to protect myself from that kind of cold.

    I woke up late, and my head hurt from sleeping in. Behind me on the wall was a somber, dingy old print of a flat painting, with flyspecks on the snow. I grabbed the cell phone and looked through Recent Calls.

    No outgoing call to Dick Carey last night. Of course not. Carey had been dead five years.

    Te Deum Laudamus.

    Featured Image: Pieter Bruegel the Elder – Hunters in the Snow