The Tree of Life (2011)

Minggu, 26 Juni 2011

The Tree of Life (2011)

The Tree of Life (Terrence Malick, 2011)

Life is such a peculiar thing. It is regarded as the most precious of things by humanity. However, it is also the one thing that humanity shares with other creatures, from the tiniest bacteria to the largest whale. That exact same life that humans and the rest of nature partake in equal portions however becomes vastly differentiated with the sudden absence of it. For the rest of the universe, death is just an act of nature. For humanity, death is something else, something that dwells, something sacred, something spiritual, something religious.

“Was he bad? Where were you, to let a boy die, to let anything happen? Why should I be good, if you aren’t,” a boy asks God after witnessing another boy drown in a public swimming pool. The death of a fellow human elicits such a response from another human. It is as if a great injustice has been done by God. Death is treated as punishment instead and should only be merited when one has been evil.

Naturally, the initial emotion that The Tree of Life communicates is one brought about by death, grief. A mother opens her home to the news of her teenage son’s death. Moments of piercing silence, probably out of doubt or disbelief, ensue. Then she lets out a defeated wail, short-lived though as Malick immediately cuts to the next scene of the father who learns of the death of his son through a phone call. Sequences of grief follow: neighbours and friends attempting to placate the mother, the father wanting to grieve in privacy.

Fast-forward to several decades after, a man, seemingly aloof from his wife and the world, remembers the death of his brother. He lights a candle, apologizes to his father about something about his dead brother, and goes about his work-a-day life with evident distance. As these visualizations of grief, both fresh and carried over through the years, flicker onscreen, whispered prayers are heard. The mother looks up to the sky. “That’s where God lives,” she once told her son. The scene cuts to a cloud of light over darkness, the same image that begins and ends the film and recurs every so often. “Lord, why? Where were you? Did you know? Who are we to you? Answer me,” she pleads.

At that juncture, Malick tells the story of the universe, from when it was just nebulous formations of light and darkness up to the appearance of life. Awe is an overwhelming emotion derived from a position of subordination. The images that Malick conjures in non-stop fashion are ones that can only elicit awe. From something as epic as galaxies being formed to something as minuscule as the moment a sperm enters an egg, the images are always sublime and powerful. In the midst of such breadth and brilliance, everything else, even death and grief, seems insignificant.

“Where were you when I laid the foundation of the earth,” quoted by Malick from the book of Job, could be God’s response to the mother’s chain of questions. Religion has trained humanity to regard itself as the center of the universe, but the history of the universe, it seems, points out to the exact opposite: that humanity is but a dot in the journey from beginning to end.

Malick goes back from mapping the formation of the universe to mapping the evolution of a man, from the time when the father and mother fell in love, to his birth, to the early stages of his maturity. Told in fragments instead of a linear narrative, the film takes the shape of a montage of memories kept that inevitably molds adulthood. It is also a medley of emotions that ground the experience back to familiarity. A boy looks jealously of his baby brother. The father plays a few notes of his piano to accompany his son who is strumming his guitar as the older son enviously looks from afar. A boy throws a piece of lingerie to the river because of the guilt of an emerging sexuality. A son wishes for the death of his father. The same son imagines his mother flying in the air, an angel.

Malick explores the supposed opposing concepts of nature and grace. Ostensibly, the father, strict and dictatorial in the rearing of his children and the management of his household, represents the path of nature. On the other hand, the mother, kind, gentle, and immaculate, represents the path of grace. Childhood becomes the setting of these clashing forces. The boy struggles from innocence to worldliness, treading the path to nature. “I’m as bad as you are. I’m more like you than her,” the son tells his father.

To absorb these characters are mere symbols of some cosmic tug-of-war between nature and grace is to belittle the complexities of their humanity, which Malick laid down with such meticulousness that it can only come from somewhere intimate and personal. The father, the mother, the three children, all fall from grace, rebound, and just exist notwithstanding the greater forces that lord over the universe. It is that innate ability to exist and the knowledge of existence that separates humanity from the universe. In a way, that ability and knowledge allows humanity to distance itself from the evolution of the universe and create for itself a history of its own choosing, a beginning of its own choosing, and an end of its own choosing.

To exist is to choose. Rather than representations of a philosophical notion, the characters exist, deciding to jump from domination, such as when death results in a collapse of faith, to acceptance, such as when the father’s financial collapse brings all of them together to leave their perfect suburban home, and so on.

“I give him to you,” the mother whispers as she is caressed by angelic beings. Images of the dead son leaving their suburban house towards the horizon, of the adult eldest son seeing his father, mother, brothers, all in ageless form, converge in a beach teeming with people from memories both close and distant, of birth, of death, and of life mingle onscreen.

Grace, as Malick seems to elucidate, is neither the opposite of nature, nor an elementary appropriation of the mother’s maternal qualities, nor an adjunct of religion’s concept of morality. It is simply acceptance of the movement of the universe, that people die to form part of the story of the world, that humanity, despite its capacity to choose, can choose to be again part of the universe it has always attempted to sever itself from in its quest for dominance over creation. Grace is a moment of peace, that secluded smile the adult son lets off because of and despite the world.

The Tree of Life is a priceless work that is astoundingly majestic, sublimely spectacular, but never alienating. In its search for deeper truths, it positions itself not from the vantage point of a pompous philosopher, looking in from the outside, but as an everyman, looking out from the inside. In that sense, the film is far more generous than it looks. In its beautiful abstractions are fissures that allow for the entry of varying interpretations that are inevitable given the infinite number of disciplines, faith, and experiences that are around.

(Cross-published in Twitch.)

Forever and a Day (2011)

Kamis, 23 Juni 2011

Forever and a Day (2011)

Forever and a Day (Cathy Garcia-Molina, 2011)

Their love’s on a rush. Eugene (Sam Milby), a shoe designer who insists on always being on top of his game, is always on the go. Raffy (KC Concepcion), on the other hand, is making what remains of her life count. They meet in an adventure camp. They fall in love, forcing Eugene to finally admit defeat and allowing Raffy to touch one more life before her predictable demise.

Cathy Garcia-Molina’s Forever and a Day suffers from a bad case of extreme tastefulness. It is unfortunate that Garcia-Molina, who almost always supplants the mainstream imprints of her films with subtle inventiveness and distinctive charm, seems powerless to the dullness of the film’s unfortunate script. It is a dullness that is only worsened by dialogue that seems to belittle the complexities of the human condition. Everything, from something as banal as white water rafting to something as sensitive as cancer and death, is utilized to neatly wrap a narrative that trivializes life for commercial purposes.

Despite being overindulgent in parts with certain sequences feeling longer than they should be, the film is fortunately well-made. The film waddles through with beautifully shot passages, convincingly acted exchanges, and adeptly directed scenes. Milby makes up for his stilted line delivery with consistency. Concepcion, on the other hand, gives an adequately affecting performance, as she conveys a vulnerability that is quite pleasantly surprising, especially since it comes from her. Sadly, the film overflows with needless support, effectively turning the film into a messy ensemble instead of something more intimate, something more sincere.

Ultimately, there’s not enough humor to add levity to the drama. There’s not enough honesty to temper the bad taste having the pain of death be reduced into a gimmick of an ending. Love, sprinkled with a bit of class struggle, of growing-up angst, of amnesia, used to be the lone resource for these manufactured escapist trifles. Now, death, with its appurtenant emotions filtered from it, is utilized and as a result, cheapened to cater to market demands. The resulting drama is so neatly concluded, so courteous and gregarious to its audiences that it defeats the entire purpose of expanding the grasp of the mainstream to tackle the most real and most certain of the many realities and certainties of life.

(Cross-published in Twitch.)

Basal Banar (2002)

Senin, 20 Juni 2011

Basal Banar (2002)

Basal Banar (Auraeus Solito, 2002)

English Title: Sacred Ritual of Truth

The most unique of sunsets opens Auraeus Solito’s Basal Banar (Sacred Ritual of Truth). The distant coast and the clouds are but shadows to the mysterious red, blue, and white of the darkening sky. There can never be a more appropriate introduction. In a single visual, Solito introduces Palawan as this land that is mysterious, grandiose, and sadly, much burdened by problems any paradise may expect but should never deserve. From that otherworldly view of Palawan from the sea and through rivers and thick jungles, the film elegantly takes its viewers into the heart of the land, its people.

Solito has the advantage of capturing Palawan not from the vantage point of an absolute stranger but of a returning son. Instead of depicting Palawan’s people with the coldness and distance of an uninvolved documentarian, he positions himself as equally affected, giving the documentary a sense of reverence when depicting the more intimate details of the island’s culture and urgency when forwarding an advocacy.

Solito, schooled in Manila, prides himself of his Palaw’an heritage, a heritage that would guide him through several of his narrative features, all of which would give ample light to the unknown and marginalized, from the gay youths of Ang Pagdadalaga ni Maximo Oliveros (The Blossoming of Maximo Oliveros, 2005) and Boy (2009) to the rare geniuses of Pisay (Philippine Science, 2007). It is only with Busong (Palawan Fate, 2011) that Solito was able to give his beloved Palawan undivided attention. In the film, he drapes his adulation with high definition images of a timeless paradise that curiously mingles with the very real and the infinitely current, creating something of a beautiful anachronism that is a more than apt summary of the situation in Palawan.

Basal Banar is an essential precursor and companion piece to Busong. Where Busong is dreamlike and artistic in its imagery, Basal Banar is organic and unrehearsed. Its aesthetics is borrowed directly from nature and the people that partake of nature.

Even the music and the sound design are essential facets of what is seen. The songs sung by the natives are little stories by themselves, tackling everything from sacred rituals to mundane domestic dilemmas. There are also songs heard from the radio, transmitted straight from Malaysia, the closest neighbor to the island. The songs heard in the film are essential to the story it tells, efficiently painting the island’s demographic as not comprised solely of the natives who have resided first in the island but also the newcomers. Solito, by encompassing the entire wealth of humanity that resides in Palawan, enlarges the scope of the struggle, deepens the pains caused by modernization and the inequity of the concept of property, a concept that is incongruous to the concept of community that has kept peace in the island, a concept that has displaced an entire people from a land they and their ancestors have considered home for centuries.

The documentary climaxes with a journey by Solito and other men and women to plot the ancestral domain that is supposedly protected by law. Hundreds of kilometers and several hours of arduous travel are reduced to several key minutes through time lapse. The effect is tremendous. It is in equal portions a campaign that would supposedly end the injustices caused by government-sponsored land-grabbing and a celebration of unity among people of various ethnic groups, educational attainments, professions, and personal histories. Basal Banar, in turn, becomes that rare documentary that forgoes dwelling in the evils humanity can be capable of by concluding in a note of triumphant hope.

Manananggal in Manila (1997)

Minggu, 05 Juni 2011

Manananggal in Manila (1997)

Manananggal in Manila (Mario O'Hara, 1997)

English Title: Monster in Manila

Mario O’Hara’s Manananggal in Manila (Monster in Manila) takes its cue from Roman Polanski who has mined domestic paranoia for dread in films like Rosemary's Baby (1968) and The Tenant (1976). Terry (Angelika dela Cruz), who is living in a condominium building with her sister (Aiza Seguerra), is pregnant. Unfortunately, the father of her baby has abandoned her. Beatriz (Alma Concepcion), a model, has moved in next door and starts to befriend her. Right after Beatriz's move, mysterious deaths are reported, with the bodies of the victims disemboweled, giving rise to conclusions that a manananggal (a monster that looks like an ordinary woman except that the upper part of her body separates from the lower part when it hunts for its prey) is responsible for the several murders.

Manananggal in Manila is essentially two separate movies melded into one out of convenience and commercial viability. The first one’s the attempt to update Peque Gallaga’s Manananggal episode in the first Shake, Rattle and Roll (1984). This is where O’Hara stumbles. Given the meager budget and the time constraints O’Hara has to work with, the film ultimately suffers, bearing all the evidence of its lack of ample financing. The wings of the manananggal are obviously assembled from plastic. The animated sequences (where the winged monster flies into the sky against the full moon and the parting scene where an ominous full moon slowly appears in the night) are pathetically executed. Sometimes, O’Hara does away with special effects by communicating terror through editing, nuanced and resourceful cinematography, or inventive sound effects.

The other film is far more interesting. O’Hara, more than just depicting evil through a monster sourced from myths and ghost stories, explores the nuances of that evil. Concepcion, sans the prosthetics she dons in the film’s climactic scenes, inhabits the role with astounding ease. There’s urgency in her attempts to seduce Terry to befriend her, to ease her out of the comfort of living the life of a single mother who consciously fantasizes about a boyfriend who cares about her instead of simply accepting the fact the he has left her, and finally, to slowly be liberated from the clutches of morality and be angry and vengeful, making her the proper vessel for herself. The film is most successful when it aspires for this kind of internal dread, more introspective and conceptual rather than the cheap scares and unintended humor of low-rent visual effects.

O’Hara’s Manila fronts a facade of normalcy. However, underneath the concrete of its many high-rise residential towers and the cautious demeanours of its denizens lies an unspoken fear, a shared understanding that the supernatural exists alongside ordinary problems. It is a city that bears the same haunted quality of Dario Argento’s Freiburg, New York City and Rome in Suspiria (1977), Inferno (1980), and The Mother of Tears (2007), respectively. The city becomes an apt dwelling place for the evil monster, who other than its look and its craving for human innards and babies has been transformed from a random mythological monster into an embodiment of evil, which is not necessarily defined by violent and destructive acts but by characteristics that are more human in nature, such as greed, lust and guiltless vindictiveness.

Manananggal in Manila is low-budget, high-concept horror. At first glance and especially with its crude and laughable special effects, the film seems to be nothing more than a hodgepodge of incongruent elements struggling to make logical sense. It is easily dismissible as nothing more than an attempt by its producers to rake in the most profit out of the littlest of capital. However, there is certainly something more to the film than its numerous glaringly bad parts. Unfortunately, the patience and persistence to see through the mess are traits that are rarely found in moviegoers fed with the seamless but empty spectacles Hollywood provides.

Cave of Forgotten Dreams (2010)

Sabtu, 28 Mei 2011

Cave of Forgotten Dreams (2010)

Cave of Forgotten Dreams (Werner Herzog, 2010)

It is almost as if the paintings were waiting for the film to get made. The Chauvet Cave in Southern France suffered a cave-in several thousands of years ago, blocking its entrance and effectively preserving the paintings and everything else inside from deterioration caused by the elements and the natural course of time. For several decades since its discovery, the paintings have only been enjoyed through photographs and replicas, considering that entry to the cave have been limited to a few individuals. That is until Werner Herzog and his crew of three were granted unprecedented entry to film the interior of the cave. Cave of Forgotten Dreams is that result of the unlikely marriage of fate and genius.

Instead of merely treating the paintings as isolated works of art, Herzog posits that the paintings are prehistoric prototypes of cinema, explaining that the position of the paintings, the way they were painted, where they were painted, the possible sources of light in the cave allude to an illusion of movement and to a possible fantasy. Herzog’s hypothesis immediately removes the cave paintings from a position of trite curiosity into something more immediate and relevant. The paintings have turned into products of our conspirators in dreaming. They are evidence of something intrinsically shared with the prehistoric men. Herzog turns these anonymous people from the distant past into relatable characters with hearts and souls that are kindred to ours.

Herzog does not completely settle inside the cave. Instead, he frequently flies away, curiously focusing on the people around the film: their dreams, their inadequacies, quirks and past lives. Although separated by differing priorities and millenniums, there’s a connection that’s established between the subject of the film and his erstwhile subjects, and hopefully, the audience. In one scene, Herzog forces this connection, staging an ominous silence inside the cave, keeping his guides, his crew, and himself in a prayerful stance listening to a supposed communal heartbeat. Ernst Reijseger’s powerful score not so much swells but creeps into the middle of that shared contemplation, turning Herzog’s orchestrated meditation with that filament of humanity he strives to define into some sort of graceful sequence which it is ostensibly not.

The most beautiful thing that Herzog committed to in Cave of Forgotten Dreams is to expand it into something quite larger than it should be. The use of 3D for example is not for mere spectacle. Instead, it is a necessary tool to create that illusion of being inside the cave, of witnessing the actual contours of the cave walls instead of seeing a flat representation of those contours, of experiencing the movement of the painted animals instead of only imagining motion. Considering that the cave paintings and the cinema they aspire to be are all tools that utilize illusions to function as tools to approximate reality, 3D serves as a companion piece to this illusion-building by requiring the approximation of space and depth as essential to not only experience the wonders of the cave but also to understand Herzog’s claims.

That Herzog does not rely solely on hard facts and historical accuracy is what makes Cave of Forgotten Dreams so immeasurably fascinating. After all, what we see in the cave paintings are only minute facets of the immense world that the prehistoric man could have lived in and exploited. We can only watch in awe, dream connections and relations. Yet, we can never be exactly sure. We can only speak and feel from the very little that we know and the very vast that we can imagine. The documentary, as most documentaries do, places us in a comfortable position of looking at and into the subject. Thus, when the film moves into its postscript, with Herzog suddenly placing the audience as the subject for possible interpretation and interpolation of albino alligators that came from the probable future, the tables are turned, and the effect is nothing short of sublime.

(Cross-published in Twitch.)

The Short Films of Kidlat Tahimik

Senin, 23 Mei 2011

The Short Films of Kidlat Tahimik

Orbit 50: Letter to My Three Sons (1992)

The Short Films of Kidlat Tahimik

For the 12th edition of the Jeonju International Film Festival, the focus was on Kidlat Tahimik, a rare talent in filmmaking whose works are beacons of uncompromisable vision. While most famous for his long works like Mababangong Bangungot (1977) and Turumba (1981), he has made several short films which attest to the singularity of his creative process and the integrity of his perspective and creativity, traits which have become essential in the Philippine's burgeoning new cinema.

Ang Balikbayan (Memories of Overdevelopment, 1980-2011)

Perhaps one of the greatest films that will probably never get made is Kidlat Tahimik’s account of the first circumnavigation of the globe by Enrique, Magellan’s Filipino slave. Ang Balikbayan (Memories of Overdevelopment), a thirty minute collection of scenes from what could have been the film, is, for the moment, the closest the world will ever get to the non-existent film. Kidlat Tahimik narrates the events of Enrique’s voyage in a surprisingly straightforward fashion, more descriptive of how the final film would be than anything else, lacking the usual fanciful and humorous wit that defines most of his films. The film is a work that is too long in progress. Enrique’s circumnavigation of the globe is hardly a product of skill. It is however a mixture of many things, of skill, of ingenuity, of friendship, and of luck. The film that is in progress, as seen from this narrated version, showcases everything of those traits, except, sadly, luck.

Orbit 50: Letter to My Three Sons (1990-1992)

Made for his fiftieth birthday, Orbit 50: Letter to My Three Sons reveals the source of Kidlat Tahimik’s filmmaking powers. He is a father first, and a filmmaker second. Structured like almost all of his films where found footage are playfully edited together and provided sense and substance by his honest and often humorous narration, the short film appears to be a dedication to his three sons, Kidlat, whom he acknowledges to be his creative father considering that his filmmaking name is borrowed from his son’s birth name, Kawayan, whose artistic impulses rival his father’s, and Kabunyan, whose youthful playfulness reveals his father’s own joyous unpredictability. Seen today, the film performs as an enduring ode to the beautiful simplicity of family life in the midst of the more alluring world of arts. That he chose to honour his children instead of his career in his fiftieth orbit around the sun reflects the very unique attraction of his life’s creative work.

Celebrating the Year 2021, Today (1995)

In the year 2021, it will be the 500^th anniversary of the circumnavigation of the world of Magellan’s slave, a Filipino. Starting from the Philippines where he was captured, he was brought to Portugal via the Indian Ocean, sailing off the coasts of India and Africa. When Magellan went to the Philippines from Portugal, crossing the Atlantic Ocean to South America and crossing the Pacific Ocean to the island of Mactan where he was killed by the island’s chieftain, he brought with him his Filipino slave, who at that moment, is the first person to have circumnavigated the globe. The story was supposed to have been a film by Kidlat Tahimik. However, budgetary limitations have halted the project. A few clips from the terminated project make their appearance in this short, a testament to Kidlat Tahimik’s creative resourcefulness. Undaunted by the hindrances to making his film project, he instead has planted trees in various places around the world. By 2021, the trees would have all grown, and would be steadfast testaments to Filipino ingenuity as well as markers for the historical footnote of Kidlat’s filmmaking fantasy.

Bahag Ko, Mahal Ko (Japanese Summers of a Filipino Fundoshi, 1996)

The tragic tale of the bahag, then a garment of respect and now a mere costume that is treated with ridicule and shame, is one that has colonization and its effects of extreme Western influence as antagonists. With Bahag Ko, Mahal Ko (Japanese Summers of a Filipino Fundoshi), Kidlat Tahimik takes the garment as a symbol of everything we have forgotten as a result of being the subjects of imperialist powers for more than three hundred years. The film starts as a conversation between Kidlat and his son, Kabunyan, where idle chatter about Marilyn Monroe’s immense sex appeal transforms into a discourse on the malleability of concepts of beauty. The film then transports the discourse to Japan, where the tragic tale of the bahag, or fundoshi, is shared. At that point, Kidlat Tahimik, makes the adverse effects of modernization and its requirements of cultural homogeneity, an international concern.

Our Film-grimage to Guimaras (2005)

In August of 2006, an oil tanker sank off the coast of Guimaras, an island famed for its pristine beaches and nearly untouched natural beauty. Almost immediately after, the Independent Filmmakers Cooperative of the Philippines spearheaded a project where several of its filmmakers, which include Khavn dela Cruz, Raya Martin, and Roxlee, are to make a film in reaction to the oil spill. Kidlat Tahimik’s contribution, aptly titled and brimming with the director’s trademark levity amidst the heaviness of his themes and topics, humorously starts off with his promise to his cat to bring home fish from Guimaras. The “film-grimage” is documented with hardly any frills, and fuelled primarily by Kidlat Tahimik’s unrehearsed and therefore veritable wit. The resulting film has all the marks of an impromptu project. Notwithstanding its obvious simplicity and probably all the more because of the unlikely humour that surrounds the humble production, the film resonates with a mature understanding of the gross repercussions of the oil spill.

Some More Rice (2005)

The Philippines and Japan are linked in so many ways. However, Kidlat Tahimik, ever the idiosyncratic artist, explores the connection via rice, staple food for both nations. However, what Kidlat Tahimik explores in this short documentary is hardly relegated to rice as food, but rice as a way of living. Narrated by Kidlat Tahimik from letters he wrote to a Japanese rice farmer and Akira Kurosawa, whose Seven Samurai (1954) serves as starting point of the film’s discourse and also as the source for its curious title, the film details the several similarities and differences between the two cultures. As the film goes on, as its discourse moves from the facile to the intimate, it reveals a sympathetic heart for farmers, and more importantly, a fluent understanding of the human condition. Notwithstanding physical, cultural and economic distance between the two nations, Kidlat Tahimik convinces that the connections are more real than hypothesized.

Bubong (Roofs of the World! Unite!, 2006)

Kidlat Tahimik’s always curious creativity is now focused on shelter. Starting with a hike up the Himalayas where he notices his guides carrying heavy roofs to the villages up the mountains, the film moves around the world, depicting various roofs, from the ornate bronze domes of Buddhist temples to the humble bamboo structures of Kidlat Tahimik’s Baguio home. Much more than a document on anthropological details on roof-building, the short film only makes use of the detail to forward the resilience that is shared by humanity, no matter how different in terms of culture. Although carried heavily by the utilization of the roof as a metaphor to the virtues that connect cultures, the film, like most of Kidlat Tahimik’s works, is fuelled not by a need to prove a logical flow or predictable sense. Thus, the film follows no structure and instead persists like a collage made from footage collected through the years. Despite its lack of form, the film is a masterfully conceived and joyously executed essay on the fundamentals of human living, as seen through eyes that have travelled and witnessed the world.

(The reviews in this article were commissioned for the programme of the 12th Jeonju International Film Festival)

In the Name of Love (2011)

Jumat, 20 Mei 2011

In the Name of Love (2011)

In the Name of Love (Olivia Lamasan, 2011)

The first fifteen minutes of Olivia Lamasan’s In the Name of Love is that sort of uncharacteristic greatness that comes from an otherwise unspectacular director. Hinting of a narrative that is darker than what is expected from a mainstream studio, Lamasan confidently lays the pieces of her masterpiece-in-the-making. After spending seven years in a Japanese jail for being caught transporting yakuza money in the airport while on his way home to visit his son, Emman (Aga Muhlach) has become old and modest in his ambitions. However, an unlikely meet-up with Mercedes (Angel Locsin), the prostitute-turned-girlfriend of a politician’s son (Jake Cuenca), pushes him in the middle of a dangerous love triangle involving a murderous political family and a province struggling under its control.

Lamasan introduces Emman as the irreversibly old and wasted man who is fated for doom. Mercedes is the irresistible femme fatale, sexy beyond compare but seductively mysterious. The little town they live their sad lives in is clouded with discontent, with the prospect of the coming elections only exposing the town’s unmistakably rotting core. The first fifteen minutes set up a film noir that never was. After building up expectations of gloom, Lamasan succumbs to the allure of drowning the set-up with paltry romance, completely wasting whatever’s built up to confused schmaltziness.

Lamasan stages the most heartbreaking of dramatic moments in her films (such as the painful dinner scene in In My Life (2009) where the recently broken mother suddenly realizes how she destroyed the lives of her children, or the melancholic scene in Milan (2004) where an abandoned husband finally finds his wife in a worse condition than his, or the very angry scene in Sana Maulit Muli (Hopefully, Once More, 1995) where an illegal immigrant furiously bursts upon seeing the maltreatment a Filipino employer treats his employees) hinting of some sort of depth in her work within the usually shallow mainstream. In this film, she pits then matinee idol Muhlach with his inevitable old age, in one heartbreaking scene where his character, after being imprisoned for several years, stands in front of the mirror, realizing how he has wasted his youth, his life.

However, Lamasan struggles with mood, shifting from light-hearted moments to gloomy episodes and vice versa with the flimsiest of motivations. That has always been Lamasan’s biggest fault. While Muhlach’s vulnerability is commendable, he remains unconvincing as a dramatic actor, most especially when delivering lines that require some sort of sombreness, which sadly, the actor seems incapable of. His perpetually youthful looks provide some sort of visual irony, making his expected corruption and demise all the more heartbreaking. Unfortunately, expectations remain that. In the Name of Love is not as dark as it should be to be effective in depicting the crookedness of its setting. Though it aspires to be a great love story (even making use of the theme song of Arthur Hiller’s Love Story (1970) to communicate the gravity and grandness of the film’s romantic aspirations), it simply fails to engage, remaining limp and overly simplistic in its portrayals.

Finally, in the name of escapism and sure returns, Star Cinema, the film’s producer which is arguably the Philippines’ most commercially successful movie studio, maintains the silliest and stupidest of traditions. Their movies (with the exception of their horror films which end with cliffhangers) are riddled with unnecessarily happy conclusions, making it seem that life, despite its gargantuan problems and unexpected tragic turns, are but fairy tales with predictable endings. While there is nothing generally wrong with escapist cinema, there is something glaringly evil about how films are haphazardly tacked with these happy endings, no matter how disgustingly illogical they are in the context of the film.

In the Name of Love is an ambitious but very flawed film. It could have been passable entertainment. However, with its completely irrelevant ending, the film devolves into some sort of insulting drivel, a confused marriage between untrusting capitalists and earnest artists, with the latter in the losing end. Like a poor man’s porridge with a piece of pubic hair proudly floating, the otherwise palatable film is rendered virtually inedible with that single unforgivable compromise.

(Cross-published in Twitch.)