It would be understandable if you thought of Director Yorgos Lanthimos as a satirist. His movies (“The Lobster”, “The Killing of a Sacred Deer”, “The Favourite”) feel like satires. But to be a true satire, the movie has to comment, through comparison or metaphor, on reality or something akin. That is for something to be a satire, there must first be a real-life subject. WIthout that subject, the art can’t be satire.
“The Lobster” and “The Kiling of a Sacred Deer” dealt with situations that never existed and people that never will exist. “The Favourite” took its inspiration from the real-life monarchy of Queen Anne of England, an accident of history that thrust the guardianship of a nation-state upon a woman who had lost 17 children in the space of 11 years to miscarraige and infant mortality. It could have worked as a comment on the absurdity of a political system based on hereditary rights, but Mr. Lanthimos seemed to take no interest in the story’s historical significance. Instead, it was a great movie about “mean girl” backstabbing.
Which brings us to “Poor Things” , his latest endeavor, a movie that seems like it is commenting on our world, but has its satiric power undercut from the fact that it appears to take place in an alternate universe. Like his other movies, it is probably best to not think too much about what it might mean. Yorgos is doing something weird and is doing so in a very competent and fascinating way. Just take it as it is.
Where and when does this movie take place? That is a paramount question you may be asking yourself. There are certain identifiable landmarks. The places are given European names: London, Lisbon, Paris. The characters dress in prudish aristocratic suits and dresses sort of like it might be the turn of the 20th century (circa 1900ish). Certain set pieces, like the medical auditorium where surgeons can watch whatever new operation may be the next big thing, are associated with that time and place.
But this is not the turn of 20th century Europe. There are strange scientific inventions that were not there back then and indeed would be new today. It’s sort of like Steampunk, but not even that. The color scheme is more vibrant and varied than Steampunk as it pertains to the landscape, makeup and the costumes. (All three categories just won Oscars and you will understand why). In one scene, a band in what would pass for a normal upper class ballroom plays music with discordant make-believe instruments.
Perhaps the best example of the weirdness of the time/place conundrum is how the characters speak. Again, they wear the tuxedos and dresses of upper class British socialites and speak with upper class British accents. But they also curse like sailors, like all of them. In fact, it is interesting how they go back and forth between the two. They will start off a conversation as if they are in a Merchant and Ivory film, get frustrated and drop a bunch of “F” bombs. Noone in the history of the world speaks like this. It is weird. And boy, you should see them dance. You won’t forget it.
The conceit of the movie is that this mad scientist, Godwin Baxter (played by Willem Defoe) comes upon a pregnant woman who has just attempted to commit suicide by jumping off a bridge. The woman died but her unborn girl was still living. For reasons I couldn’t really understand, he performed the following experiment: he transplanted the brain of the daughter into the skull of the woman, and then, via an experiment that directly alludes to Frankenstein, he brought her to life and named her Bella Baxter. So, this person is both her daughter and her mother. Now Frankenstein was a metaphor for man’s relationship with God and the rights and obligations between the two. I have no idea what this mother/daughter relationship could be a metaphor for. I expect it may just be weird.
What you have then is a situation in which Bella Baxter (played by Emma Stone) is essentially an infant mentally in the body of a full grown woman. This provides the opportunity for some throw-down acting by Emma Stone who spends the first part of the movie doing a great impression of my infant son Hiro. Then, in that great tradition of “fish-out–of-water” movies, Bella goes into the world and confounds society with her childlike questioning of how things are. The movie does some shallow exploring of wealth inequality and scientific ambition, but settles down on its primary topic: Sex and men’s obsessive desire to possess women. Her first paramour Duncan Wedderburn is driven to madness by her free spirit. He is played by Mark Ruffalo who is increasingly funny in the movie as he more and more loses his mind.
This movie is notable due to the sheer amount of vulgarity present in it. Not only is there much cursing as noted above, but there is also quite a lot of nudity and sex. There have been more vulgar movies for a very long time, but I don’t think there has been one as vulgar as this one that has garnered so many Oscar nominations. It has been noted that taboo subjects in general society have changed. What we once considered “grown-up” categories: sex, violence and curse words are now commonplace. Instead, we shy away from the “n-word” and other racial epithets for fear of society’s retribution. This occurred in my life-time. Remember “There’s Something About Mary” in 1999. That was a shocking movie. “Poor Things” has ten times the vulgarity of that movie. And Emma Stone won the Oscar. As a result, there will be legions of young women interested in acting who will watch this movie and consider her performance to be a normal thing.
It is inherently unfair to satirize the past and not just because they are all dead and can’t defend themselves. To be more fair, try thinking of human beings that lived in past times not as older, but as younger. Take the general course of human history and consider that someone in 1000 A.D. would only have their own personal experience plus whatever amount of the past had been written down and taught to them as part of their education. Whereas, a person today, has not only their experience but Wikipedia in their smartphone, which is the entirety of human experience within a Google Search. If we equate age with experience, everyone today is much much older than anyone in the past.
Yorgos Lanthimos perhaps is sending up past times as an absurd place in terms of how it viewed sex. Back then, there were taboos on homosexuality, pre-marital sex, sex between races and sex between classes. You can look at it through our eyes today and consider it all backward and outdated, particularly for the reasons given for the taboos (i.e. religious, nationalistic, racial). But we now know things that they didn’t know back then. For instance, we have ways of telling whether a child is actually genetically related to its father and we know that certain diseases are caused by germs and some germs and not others can only be transmitted through sex. And with that knowledge, we have developed ways to make sex much safer than it was then in the past. If you forget all that, then the world in the past may seem like an absurd place. If you understand that there was an obvious, albeit misunderstood, connection between promiscuity and certain plagues breaking out in society, you would be less judgmental on the value placed in the past on a woman’s virginity or the taboo upon male homosexuality. You wouldn’t want your son to visit a whore or your daughter to sleep with a sailor. You wouldn't know exactly how it might happen, but you knew they could die or go insane (this is what syphilis does). If you were religious, and you probably were, you may conclude by experience that God didn’t like these actions because the people who did them were visited upon by strange and awful maladies.
And hey, if you didn’t consider the above, then “Poor Things” might be a satire.
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