Film & Television

Upstairs/Downstairs – Cinema and Class War Today

Recently, there seems to have been an explosion of films implicitly or explicitly about class divisions becoming a popular concern. This years best picture winner at the Oscars, Parasite, held class as its central dynamic; where some have argued that its popularity and critical acclaim, which doesn’t escape without some degree of irony, are testament to its perhaps noncommittal or ambiguous position [something I’m not sure I can agree with] the point still stands that, as of now, class war is something of a running trend in mainstream film. Joker, in 2019, became a perhaps surprising smash hit, partly on the basis of the controversy swirling around its release, and despite this being a film which I find takes a far more predictable middle ground, the presence of class conflict in the narrative is nonetheless again pronounced. Jordan Peele’s US, in the same year, again foregrounded issues of class, while such themes arise again in surprising places, such as Rian Johnson’s whodunnit homage Knives Out. Class is everywhere, even if the way its approached changes and may sometimes shy away from uncomfortable conclusions for the rich socialites of the film industry, the divisions and impasses between the attic and the basement seem to have bubbled to the surface of popular culture, at least in the cinema.

This can be contrasted perhaps with the trend earlier in the 2010s for dystopian narratives, found in another of Bong Joon-Ho’s [Director of Parasite] film Snowpiercer, or the popularity of the Hunger Games series and a host of imitators. This often dealt similarly with Class, and yet did so through a relatively easy to parse analogy. In Snowpiercer or the Hunger Games, we are left in no doubt as to who to oppose, who is in the wrong here, a picture is drawn of a pseudofascist authoritarian regime violently keeping people in line; even when ambiguities arise in the revolutionaries, as they often do, somewhere at the heart of these is a struggle of good versus evil. Here is where the recent wave of class war in cinema changes, especially when we reach Parasite, whose title itself has a double meaning. These films have, rather than focusing themselves on a revolutionary uprising, or a resistance to fascist regimes, attempted to take a scalpel to class relations themselves, and the assumptions that drive them. The friction between the rich/powerful and the poor/downtrodden here sits within a broader social dynamic, and there’s a general sense here, in nearly all films mentioned, of people from differing backgrounds who would usually simply avoid each other or never come into contact, being thrown into a room with each other.

The significance of this could possibly be overstated by some, but in terms of its symptomatic nature it seems to be a little more than the kind of typical political #resist Oscars fare that poured out of Hollywood in the wake of Trump and Brexit. An awareness of class however, seems to have been made an increasing concern in the years since this double whammy, with conversations around the left’s ability to connect with the working classes and the ever-rising dominant and unavoidable sheer cliff of inequality becoming a regular talking point in the public-political sphere. That it would make its way gradually into the realm of pop culture phenomena may not be surprising, and yet its worth examining for a few reasons, if only to examine our own interaction with not only the idea of class in the abstract but our particular place within it, something we may be naive to expect naturally emerging from the popularity of these films in itself.

What then, does Parasite say about class? The answer isn’t entirely easy, but by any standard it isn’t comfortable. I’m loathe to simply recount the events of the film here as it’s very much worth watching if you haven’t already, but there’s a certain capacity for ambiguity here that is perhaps why notably rich socialites and industry figures could happily proclaim it their favourite film of the year without a second thought. Cinema is cinema, narrative is narrative, indeed, the film takes place in Korea, so we can happily, if we so wish, take this as an example of something that exists “over there” but we don’t have to concern ourselves with. It’s entirely possible, in other words, to list the reasons Parasite is one of the best films of the year without even mentioning class once, despite its centrality to the relations of the film. This, in a sense, reflects how on a regular basis the relations of class are sublimated into its component symptoms, a micromanagement of subjectivity where class is the unspoken abstract.

We may notice mental health, social norms, gender essentialisms, even rampant inequality, without even thinking about class dynamics, despite any and all of these factoring into such an analysis. Something that’s notable to Parasite is the way it looks at class consciousness, or rather the lack of it, and this is reflected quite prominently in the praise its received; both illustrate the ways in which we may recognise any number of injustices and factors of a world driven by economic inequalities, something that may manifest differently yet remains as true as when Marx originally pinpointed it, and yet fail to recognise that we sit within that same dynamic. So, when we watch a film that tackles class conflict, we can safely be a spectator, existing in the “real world” where these things aren’t actually happening, the link between cinema and life is severed as soon as we enter the theatre.

This doesn’t quite kill off my hope however, that the success and prominence of a number of films tackling class, inequality and expression at their thematic core is on the whole a sign of something at least, even if it doesn’t lead to some phantasmic era of “class conscious cinema” as I’m sure some towering monoliths of orthodox Marxism are demanding. Rather than ushering in some kind of pseudo-Lukacsian social realist cinema revolution, it’s notable how many of these films haven’t taken up that mantle at all. Rather than a plodding Ken Loach-esque realism Parasite’s cinematography is itself exquisite and sometimes painterly, colours are heightened, in other words, it makes no bones about its cinematic qualities, and as Mark Kermode has noted, there’s a distinct Shakespearean quality to the narrative here. The problem with the dull realism that someone like Loach churns out to predictable acclaim on a regular basis is that its destiny is perhaps only ever to play to the choir, it is cinema reduced almost entirely to message, an exceedingly simplistic vision of what Political Art can ever be, similar to the kind of folksy protest songs of a Billy Bragg or similar figures.

Beyond Parasite, the films I listed above are all found quite far from the realist tree, all presenting either an outright analogy or a kind of heightened world of cinema quite separate from the muted colours and mockumentary didacticism of “real life”. While it could be argued this somehow leads to the very ambiguities and disconnection I mentioned earlier, I would contend that it is, if anything, more effective at mirroring our lives than some direct translation, given for example the extent to which pop culture drives our interactions with and interpretations of the world, and the way in which, existing as we do in something of a post-Kantian, post-post-structuralist world, we might have to contend with the ways in which “real life” is defined more than anything by fantasy, far from the colour drained authenticity realism tends to demand. What we are offered in the class mirror presented to us through say, Horror, Science Fiction, Cinema more generally, is a subjective mirror, a process of interpreting rather than simply representing reality. In this way the prominence recently of class in cinema is more important than any film Ken Loach has produced, not simply due to the popularity of these films, but their lack of hesitation to exist as cinema, to take up the role of image production rather than simply some kind of simply reflective surface. The warp in the mirror is accentuated rather than ironed out, and so the reality presented in these films, while ending up quite far from any kind of solution to the problems they tackle, does end up moving away from the tendency to risk reinforcing those problems through implying they are what lies underneath, that if we strip away the fantasy and image, the real problems of real people is what remains. In this way, perhaps this wave of films about class might begin, rather than to re-enforce the reality of class identity, lead us to question it, to displace it from the assumed real rather than anchor it to the centre. While its important not to claim for these films some kind of revolutionary capacity, perhaps its a sign that class inequality is not quite the unspeakable it has been in the past.

hauntology post-capitalism

Brutal Fantasy

After recent visits to the Barbican centre in London, I’ve been left wondering what it is I find so uniquely compelling about it’s stark concrete geometry in direct contrast to the sleek contradictions of minimalism and ostentatious corporate sheen in the sprawl surrounding it. What makes these concrete abstractions better than those glass abstractions? Indeed Brutalism as a style has proved controversial, representing as it does something of a departure from ideas that buildings must be positive, welcoming spaces first and foremost, choosing instead to ostensibly [more on this in a minute] value utility and function, presenting a cold facade rather than a cosy idyll.

In fact, I think that the idea Brutalism represents some kind of stripping back of aesthetic is somewhat ill-judged, as any brief encounter with a brutalist monolith might make abundantly clear. They are cutting aesthetic statements through their commitment to an anti-aesthetic, in the same manner as the spiky experiments of post-punk were exciting musically precisely because of their departure from aesthetic norms of their cultural time and place. What we have in the alien forms of concrete in these structures is a negation of the sensible, an unseating of the comfortable. They arrive in the landscape like something utterly strange, but not, as it happens as visitations. They encapsulate something a little more uncanny, the unfamiliar within the familiar, the parasitic alien residing within the host.

Perhaps this is why Brutalism is commonly associated with failed Utopian socialist experiments, more than any explicit connection [which needless to say do exist]. Not only is there an attempt to use a common, banal material to produce strange, angular distortions in a different aesthetic dimension to both cosy homeliness and baroque flourishes, but we find a rehoming of the homely. In something of an inverse of Freud’s uncanny, the strange/unhomely within the familiar becomes the familiar situated within the strange. The banal surroundings of the home are assimilated into alien surroundings. This produces an interesting effect; the buildings reflect a kind of attempt to rethink social structure in their design, the concrete walkways, balconies and escarpments all tying into a unified vision of a communal space that stands in stark contrast to the open plan slabs and corporate minimalism of much contemporary architecture.

Of course Brutalist architecture stands today as something of a lost moment, symptomatic of many of the failed utopian experiments themselves, a place like the Barbican now exists as a kind of other-worldly reminder, an element of that ghostly residue of failed revolt that hangs over the present. The hauntological element of these structures today in no small part lends them power, that sense of lost possibility within their concrete walkways. Brutalism, as utopia, was a fantasy of the new, a grounding of the possibility of achieving something beyond, of an emerging outside, an alien bursting from the chest of the urban environment. This alien space, now foreclosed as a failure, a monument to what could have been, exists like a surreal temporal shift within that landscape. Emerging from the hyper-simulated labyrinth of smooth lines, incongruous shapes, brushed aluminium, reflection and stale corporate minimalism of postmodernist capitalism around it, the Brualist enclaves act as softly disquieting ruins, in the case of the Barbican acting as a cultural hub, in others simply lying abandoned or in disrepair, eerie monuments rather than living buildings.

So what becomes compelling about the Brutalist project, and it’s leftovers today, is the spectre of modernism they embody at a time when the futurist drives of modernism seem a distant memory, dissolving into a pool of PoMo reflexivity, ironic tricks and a distinct fear of the fantastic. If there’s anything that screams out of the tower blocks and minimalist apartments of the modern city, the building blocks of the overload, cybercapital given form, is an aesthetic realism. Where the geometric abstractions of Brutalism organise into a utopian symbolism, albeit one that lies forever beyond reach (walkways above the streets, buildings organised into a kind of grand communal living space) , the emptiness and functionalism one finds in, for example, the Shard, a phallic capitalist monolith on the London skyline, embodies much more a kind of foreclosure, the clean glass surfaces enclosing apartments, offices, endless repetitions and brands… a sleek, shimmering cage.

Something that is lacking in these structures, grand cathedrals to commerce, is any sense of a beyond, something to reach for beyond capital. The very top of a skyscraper is usually a huge status symbol, incredibly expensive and only procured by someone immensely successful under the rules of Capital. This is it, all there is. Don’t dare to dream beyond these metal girders, because there’s nothing up there…

What one finds by contrast within the forbidding concrete of Brutalism, as controversial and a matter of taste as they may be to many, is an attempt to imagine some kind of outside inside. It is suddenly possible within these structures to imagine something that isn’t confined by the blinding fug of Capital, something alien to the given natural order that forms of “realism” demand we lock into place as the underlying real governing our lives. Through the perhaps utopian folly of the concrete dream, we can rediscover a kind of sublimation, a rejection of the repeated refrain “be realistic”.

In the eerie, abandoned remnants of our dreams we find the echoes of the future.