Synonyms (2019)

In Synonyms, a former Israeli soldier forsakes his country and its language and turns up in Paris only to find that knowing French is very different from being French.

SynonymsIsrael/France
3*

Director:
Nadav Lapid
Screenwriters:
Nadav Lapid

Haim Lapid
Director of Photography:
Shai Goldman

Running time: 120 minutes

Original title: Synonymes

The opening shot of Nadav Lapid’s Golden Bear–winning Synonyms is one that will be repeated on many occasions throughout the film in a (surprise, surprise, given the title) way that looks different but has essentially the same meaning. Moving forward and sideways with no clear sense of the horizon, we alternate between pavement and sky. In between, we catch brief glimpses of buildings, immediately recognisable as Parisian. It is our point of view, but then and later again and again, it always floats away to show the person whose view it actually is: the twenty-something Yoav (Tom Mercier), a former Israeli soldier who has “escaped”, in his words, to France and shunned his life in Israel.

Somehow, oddly, we never learn exactly what his motivation for leaving was. The film deals almost entirely in the present without recognising the past, which is exactly what Yoav is intent on doing. On his first day, he arrives at an expansive but bare apartment in the French capital, where he spends the night. The next morning, while taking a shower, his backpack disappears, and he is left without a stitch of clothing. Lucky for him, his curious upstairs (and upscale) neighbours find him passed out in the bathtub and take pity on him by dragging him up to their place, laying him down in their bed and covering his naked body with their goose down. One of them notices that Yoav is circumcised.

That “one” is the boyish Émile (Quentin Dolmaire), a struggling writer with perfect skin and an exquisite wardrobe, who also gets under the covers to warm up the stranger’s body by rubbing against him. It turns out Émile runs a factory (somewhere, making something) and likely inherited it from his family, who also pay the rent. The other is the oboe-playing Caroline (Louise Chevillotte), who is ostensibly his girlfriend, although there is no apparent affection between the two. Affection is reserved for the newcomer, Yoav, who shares many an intimate moment (though never explicitly sexual) with Émile in the first half before Caroline makes a (sexual) move in the second. The setting may be comparable, but the tension of Bernardo Bertolucci’s Dreamers is completely missing.

Yoav is nothing if not absolutely entrancing. In his feature film acting début, Tom Mercier draws us closer to his character primarily by having the face he has and by utterly devoting himself to his character. Yoav’s chosen uniform of Frenchness is an extravagant orange overcoat, given to him by the extremely French, polo neck–wearing Émile, which he wears almost throughout the entire film. Looking like a Jewish version of Jean-Paul Belmondo in his youth, albeit with the eyes of a zombie, Mercier exudes a sex appeal that is derived not from his body (although the many full-frontal shots will thrill a sizable part of the audience) but from the combination of vulnerability and devil-may-care self-confidence.

And yet, very little of substance actually happens. When it does, it comes up against Yoav’s self-imposed obstacle of language. Whatever happened in Israel was so terrible that he has given up speaking Hebrew, although he gladly engages in accented French with Hebrew-speaking Israelis in his newfound home, including at the Israeli Consulate General in Paris, where he works (!). But when an old girlfriend Skypes him or his father turns up in Paris and somehow tracks him down, his refusal to speak his mother tongue cuts off all avenues to us gaining a better understanding of his motivations. A small scene that shows (unwanted) remnants of his past in the present – even a dream with him speaking Hebrew – would have helped enormously to overcome this linguistic absurdity. 

The film takes nearly two full acts to arrive at anything resembling a raison d’être. While we know all along that Yoav’s integration into French society is limited to his frequent interactions with Émile and Caroline, it is only in the final stretch that he takes his duty to assimilate semi-seriously. This is where the film finally starts to look more earnestly at the drama associated with changing one’s national identity and the struggles one faces while trying to be accepted into the fold.

But the screenplay and the directing fail in many of the scenes where Yoav speaks French. Despite the accent, he speaks the language fluently and even uses multiple complicated constructions. And he relies on an erudite vocabulary to expatiate on everything from his own experience in the military to Hector’s adventures in the Trojan War. Then, suddenly, everyday words, like “chaussette” (sock) or “tiède” (lukewarm), trip him up. Such moments feel completely unrealistic. Besides, we have no idea where or how Yoav learned to speak French so well in the first place. He even seems to understand it almost perfectly, which is a miraculous feat for a non-native speaker who just moved to a new country. These instances remind us that the film is manufactured, and they alienate us from the experience of living the diegesis that Mercier, in so many other respects, fully embodies. 

The wild camerawork out on the street can be nauseating, but director of photography Shai Goldman does an exceptional job of the more intimate moments. In particular, the kissing scene in the tiny apartment where Yoav stays for most of the film is shot in a way that conveys feeling and puts us inside the two actors’ private bubble but leaves us scratching our heads at how he managed to pull off such a show of dexterity.

But dextrous is not a word that can be applied to the screenplay. Besides the structural issues – in particular, the number of scenes that fail to advance the plot – there is also the issue of character development or just presence. Some characters that play a major role in the first half simply fall out of the narrative by the latter part of the film. One memorable example is the roid-brained Yaron, who suspects everyone of being a potential anti-Semite and seeks to smoke them out by loudly humming the Israeli national anthem while invading everyone’s personal space on the metro. His behaviour has us on tenterhooks for a while, but then he disappears in one of the many gaps between scenes.

In a flashback, we see Yoav during his military service shooting a target to smithereens to the beat of Pink Martini’s “Sympathique”. The song’s lyrics continue to resonate in the present, as most of the film consists of Yoav channelling the sentiment that, “Je ne veux pas travailler, je ne veux pas déjeuner, je veux seulement oublier” (“I don’t want to work, I don’t want to have lunch, I just want to forget”). Some viewers may feel the same way.

Synonyms might have been better titled Ellipsis. Or Suspension Point. Or Three Dots

Cupcakes (2013)

CupcakesIsrael
1.5*

Director:
Eytan Fox

Screenwriter:
Eli Bijaoui

Eytan Fox
Director of Photography:
Daniel Schneor

Running time: 90 minutes

One would think the world has moved on past the point where putting a man in a dress is a central source of comedy for a film, especially one directed by Israeli filmmaker Eytan Fox, whose 2002 film Yossi & Jagger established him as the most important director of gay films in the region.

But in Cupcakes, which features “five girls and a homo” as an act taking part in the UniverSong contest (read, “Eurovision,” but even trashier, if that is possible), a flaming queen named Ofer (Ofer Shechter) skirts the surface of transvestism to pop up in every second scene with a song-and-dance number, or just another wig-and-dress combination, to remind us he is as gay as the day is long.

All of this is supposedly in the name of gay liberation, and of “being yourself”, but the message is drowned out completely by the absolutely ridiculous behaviour of the only out gay character. By the way, his boyfriend, Asi (Alon Levi), is famous and closeted, despite his wealthy family’s firm trading on the slogan of authenticity while covering up the sexuality of their handsome heir.  Viewers who know very few gay people may come to the disturbing conclusion Asi is better off staying in the closet.

Of course, we want the boyfriend to be out, but why is there all of this anguish? Does Fox really want us to believe that coming out is such a big deal, when he has a major Jewish character (the country’s bombastic culture minister) openly asking for pork while on a business trip to Paris?

This particular scene in the City of Light has one of the biggest laugh lines of the film, but most of the production reeks with desperately low-budget sets that may or may not be intentionally comical. Even if the director wanted us to revel in a kind of lo-fi musical, the characters are terribly one-dimensional, and the development is exclusively — and predictably — romantic in nature.

But the viewer’s enjoyment of (or repulsion at) the film is rooted almost entirely in the character of Ofer, who all but walks around with a giant spotlight trained on him while he rides a unicorn and has rainbows shooting out of his fingertips. It’s not that his outfits are bad (the only inspired moment is an elegant tuxedo-tutu combination toward the end that shows off his legs), but that there are so many of them we struggle to understand whether this is who he is or whether it is all just a show.

There is something admirable about the message to “be yourself”, but for the purpose of the film, the director has chosen characters who, even if they are being themselves, are only there to make us laugh at their bizarre behaviour. For those on the periphery, like the culture minister in Paris, that is fine, but when characters central to the story are vapid and hollow, the thinking viewer should take offence.

Cupcakes may have a musical’s fluffy intentions of pure entertainment, and if that was all it wanted to be, perhaps it could have been mildly interesting. If we know it is a musical, we are willing to suspend our disbelief when characters start belting out an improvised song without hesitation and in perfect unison. But the film has too few songs, and when the genre is less clear, and the production value is this bad, the product is unbelievable and truly dreadful.

One would like to believe a film cannot be this camp unless it is done on purpose. Many of Pedro Almodóvar’s films have outrageously camp moments or characters, but Almodóvar doesn’t expect us to laugh every time they open their mouths or prance around in drag. He feels for them, and he makes us feel for them, too. Fox has no such desire, and his film is a slap in the face of efforts to present complete homosexual characters that don’t simply conform to limp-wristed stereotypes or angst-ridden closet cases.

Not only LGBT cinema but the world at large deserves much better than this silly little film.

Ajami (2009)

Israel
4.5*

Directors:
Scandar Copti
Yaron Shani

Screenwriters:
Scandar Copti
Yaron Shani

Director of Photography:
Boaz Yehonatan Yaacov

Running time: 120 minutes

Original title (Hebrew): עג’מי‎
Original title (Arabic): عجمي

The film opens with a senseless act of violence: a completely innocent teenage boy, repairing a car, is shot dead by someone who passes behind him on a motorcycle. This boy wasn’t the target of the assassins, but even the actual target had not done anything wrong except for belonging to a certain family.

Ajami, which takes its name from a suburb of Tel Aviv, Israel, is a film that focuses on the tension between many different characters, all somehow connected by blood, circumstance or location. The film takes its cue, in content and structure, from many other films, including Crash and City of God (Cidade de Deus), but the most illuminating parallel can be drawn with Mathieu Kassovitz’s 1995 drama set in the low-income residential areas (banlieues) of Paris, La haine – a film whose ending has the same emotional resonance as the resolution of Ajami.

The film was developed and directed by two Israelis – one a Christian Arab, the other a Jew – and the collaboration has born fruit that make for dynamic and balanced storytelling that is never contrived for the sake of pandering to a specific ideology or religious group. A comparison with a film such as Julian Schnabel’s Miral makes the raw realism and the real-life significance of Ajami very apparent.

In terms of structure, the film is divided into a prologue and four chapters that deal with different aspects of the narrative, either chronologically or geographically distinct from each other. These time shifts initially make for a slightly jarring experience and the necessity of this reorganisation of the timeline may be debatable, as characters whose deaths we have witnessed suddenly reappear on-screen à la Travolta in Pulp Fiction, but the film’s particular strategy manages to create expectations along the way. In this way, the film may also be compared to the collaborations between the Mexican filmmaker Alejandro González Iñárritu and screenwriter Guillermo Arriaga, especially 21 Grams.

At various points throughout the film, the voice of a young boy called Nasri, introduced by means of a meaningful close-up early in the film, contextualises some of the events we see unfold, and for once, a film uses the voice-over the way it should be used: he says enough so that we can understand the situation better and everything he says is immediately relevant, and the filmmakers only use his voice to communicate summaries rather than long-winded reflections, as is so often the case in the cinema.

After the shocking opening scene, it takes Nasri a mere sixty seconds to summarise the build-up to the event, which makes it appear that revenge is alive and well in the world of the film and one death is not avenged by another death. Rather, there will be blood to spill for years to come as an entire family might see its members taken out as revenge. All of this information is presented to us by means of a very effective fast-paced sequence of events that borrows from Fernando Meirelles’s City of God.

The film is about money and the lengths individuals will go to in order to ensure their safety and survival, and the film’s intelligent screenplay gradually reveals the extensive network of characters who all create a kind of butterfly effect in the neighbourhood of Ajami: the actions of one character could have far-reaching consequences for many other people. In this film, a boy is shot by Nasri’s father. Nasri’s father is shot in return, but not killed. Nasri’s brother, Omar, becomes the next target of this revenge killing, but when a local judge decrees that Omar pay 38,000 Jordanian dinars (about $53,000) in damages within 45 days, he realises that he will have to get hold of the money in a way that cannot be legal.

His need to get hold of a large sum of money is shared by another young man, Malek, who is from the Palestinian territories and works illegally in the restaurant of a man called Abu Elias. Malek’s mother needs a bone marrow transplant and he takes it upon himself to find the money needed to take care of her.

In the meantime, Omar has fallen in love with Hadir, the daughter of Abu Elias, but since Omar is Muslim and Hadir is a Christian, their relationship has to be a secret.

These details all create a very rich tapestry of characters and intentions, and it is remarkable to see how we change our minds about events as the focus slowly shifts from one group of characters to another. The characters are acting according to their needs and while they try to maintain a level head in the process, coincidence, love, and many other factors play a role, as they do in life, to complicate an already chaotic state of affairs.

Directors Copti and Shani have succeeded in producing a genuinely sincere representation of the complexities of life in Israel and filled it with characters who are accessible to (though never simplified for) audiences around the world.