Thursday, November 27, 2014

Fancy a grasshopper?


No grasshopper?  What about a locust, then?  A cricket, perhaps?  Me, neither.  And why the heck am I even talking about insects, anyhow?  Well, I’m glad you’re thinking about that!  It’s not a conversation I expected to take up before breakfast, that’s for sure.

I’m participating in a most awesome project, in which women and men, Jews and Gentiles, each commit to needlepoint 4 verses of Torah onto a piece of fabric, which will be returned to the artist who conceived it, Temma Gentles.  She will have all those individual pieces of work stitched into a massive Torah scroll, which will be exhibited publicly.  You can read lots more about that here:  http://torahstitchbystitch.temmagentles.com/ - and you can also sign up to participate.

But I digress.  Let’s get back to the insects.  The reason I’m thinking about them is that this week, I received word of my 4 verses for the project.  Temma’s email said that they were from Leviticus.  “Oh,” I thought.  (Leviticus is not one of my favourite books of Torah – it’s very prescriptive and has rules upon rules upon rules.)  And my verses are Lev. 11:20-23.  Here they are, so you don’t have to look them up:

20 All winged swarming things that walk on fours shall be an abomination for you.  21 But these you may eat among all the winged swarming things that walk on fours: all that have, above their feet, jointed legs to leap with on the ground – 22 of these you may eat the following: locusts of every variety; all varieties of bald locust; crickets of every variety; and all varieties of grasshopper. 23 But all other winged warming things that have four legs shall be an abomination for you.

 
To be honest, I was kind of hoping for something more… beautiful, perhaps.  Or profound.  Perhaps something from the Song of Songs – “Ani le dodi, ve dodi li…” (“I am my beloved’s, and my beloved is mine.”).  Or maybe from Exodus, the Song of the Sea (which my father used to sing, albeit not the melody we use at synagogue), Oz ya shir Moshe…  I just love that one.  But no, I get locusts.  And grasshoppers.  And crickets.  And what am I going to do with this?!

Well, firstly, I am going to honour my commitment, and do the best work I can do at stitching my verses.  That goes without saying, really.
Let me introduce you to some kosher insects.  Below, top to bottom, we have a bald locust, a grasshopper, and a cricket.  I have never had any desire to eat any of them.  Several years ago, I was given a gag gift (and I did kind of gag at it, actually) – a lollipop with a cricket inside.  I couldn’t even lick the candy to taste it.  The ewww factor was way too high!  (But if it had been prepared under rabbinic supervision, it would've been kosher!!)





So here I am with Leviticus and the laws of kashrut (Jewish dietary rules).  I’m pretty much ok with them, even though one or two of them cause me to roll my eyes.  I don’t eat pork or shellfish, and I don’t mix meat with dairy (that’s an eye-roller for me, in case you wondered).  My friend Jen says, “Show me a chicken that can give milk, and I’ll stop eating chicken Alfredo!”  I completely get what she’s saying.  Chickens can’t give milk.  And the cheese you have on your hamburger certainly doesn’t come from the same cow that gave you the meat.  My rabbi suggests that perhaps one way to consider it is that by not mixing meat and dairy, we’re not mixing the dead (the meat, obviously) with the living (a cow doesn’t have to die so that we can have cheese).  That makes it a little better, but only a little.  Fortunately, I have no great love of cheeseburgers and am happy with a veggie cheeseburger, so it’s all good.
Because I’m observant, I also don’t eat pork or shellfish, and that’s fine.  Occasionally, I miss some dishes, but generally it’s ok, and I don’t feel especially deprived.  Observant Jews also do not eat snails, though – escargots – not even when they are sautéed in butter, with a bit of garlic, tucked into mushroom caps, and topped with just a soupçon of fine breadcrumbs and cheese and broiled to the perfect moment of golden deliciousness.  Because, you see, I have eaten all these things.  I didn’t start out as an observant Jew.  Not eating pork and shellfish, not mixing meat and dairy – these are changes I have made, and commitments I have made as a Jew.  I don’t think it’s quite the same for someone who has never eaten those things.  And I rather miss escargots.
What if I slip up?!  Seriously!  What if cross-stitching 4 verses of Torah about the things I ought not to eat reminds me so much of the things I’ve given up that I go out and get some escargots?  I am not certain that this could not happen.  It might.  I hope it won’t, but the temptation pops up whenever I smell garlic in a restaurant!  And if I do go ahead and order some escargots, does that invalidate all the work I’ve put into becoming an observant Jew?  Or am I already looking for a loophole?  The commentary in my Eitz Chayim (the book containing Torah readings that we use at synagogue) says, “What is important is to be on the path of observance, to be, in the words of Emet ve-Emunah, a ‘striving’ Jew.”  Well, I’m striving, all right.  But then, I’m always striving. It occurs to me that I shouldn’t be looking at this as a loophole… but… escargots…
I know from having made my own tallit (ritual prayer shawl) that creating a holy object can in itself be a kind of prayer.  In fact, embroidering a tallit turned out to be one of the most profound, most holy, most prayerful things I’ve ever experienced – most particularly when I was tying the tzitzit (the fringes at each of the four corners, that remind us of the mitzvot – the commandments).  I thought that perhaps I would recapture something of that – and maybe even a little more.  Because while I will never be a sofret (a female Torah scribe), I thought that perhaps the feeling of doing this work might be something close to that – it’s certainly as close to writing a Torah as I will ever get.
I had hoped that participating in The Torah Project would help bring me closer to God, and closer to Torah, and found myself a little … disappointed … in the verses I was given.  Disappointed?!  I’m disappointed in Torah?  Well, I’m rather bold, aren’t I?  Every single verse, every single character of Torah, is important.  Are there some that are more important than others?  That’s entirely possible.  Some verses make me incredibly happy, and some of them make me really angry – but whether I am happy or angry, the verses cause me to have a dialogue with God.  Disappointed?!  All verses of Torah are important – but it occurs to me that my disappointment with those verses (not merely with my assignment of those verses – with the verses themselves) is kind of arrogant.  If I am disappointed, maybe I’m missing something.  If I don’t know immediately upon reading these verses why they are important, then it’s high time I blew the dust off my graduate school education and did some exegesis.
While I wait for my fabric and thread to arrive from Toronto, I am going to start looking hard at Leviticus.  The whole book, not just my 4 verses.  I will read it, and study it, and pray over it and with it. I will mine it for meaning, as my professors taught me to do.  I will do midrash.  And when I push the needle through the fabric for the first time, perhaps I will say a Shehechiyanu (Jews have prayers for pretty much everything – including one for the very first time of doing something.  I think that fits here.)
This is a journey, and I’ve barely taken the first step.

Thursday, October 9, 2014

Write for yourselves this song, and teach it to the Children of Israel...


It’s said that writing a Torah scroll is for Jews the 613th and greatest commandment. We believe that we are given the direction for this from the book of Deuteronomy, chapter 31, verse 19: “And now, write for yourselves this song, and teach it to the Children of Israel. Place it into their mouths, in order that this song will be for Me as a witness for the children of Israel.”  In fact, Torah scribes – sofer (or sofret, when we refer to the very small number of women who have written Torah scrolls) ­may dedicate their entire lives to only this work.  Most sofrim are men, not because women are prohibited from becoming ritual scribes (as some believe), but rather, because Maimonides explains that women are not obligated to fulfill this mitzvah.  This is simply because through history, women have been exempt from the mitzvah of studying Torah simply for the sake of studying Torah.  Tradition has dictated that women as the keepers of the home ought to be concerned more with mitzvot that concerned living Jewishly at home - keeping Shabbat in the home, for instance, and lighting candles on Friday evening.

Writing a Torah is a religious act – very nearly a prayer.  The materials on which the scroll is written and the implements used to do the writing are very specific, so that the scroll will be kosher.  The scribe is specially trained, and is expected to approach each letter with great kavanah – mindfulness, or intention – so that the integrity of the finished scroll should be above reproach.

Each letter must be as perfect as the human hand, guided, some say, by God, can make it.  It takes about a year to write one single Torah scroll, consisting of more than 300,000 Hebrew letters, painstakingly calligraphied by hand, and it may in some cases take even longer.  My own Hebrew is poor enough when davening (praying), and so the very thought of ever writing a Torah scroll is not one that has ever held great sway in my mind, as it is so far from the realm of what is possible for me to be confident that it is simply impossible.

Recently, though, I read an article in the Canadian Jewish News (http://www.cjnews.com/arts/project-reveals-torah-%E2%80%94-stitch-stitch), and suddenly the idea of being a part of creating a Torah scroll didn’t seem quite so impossible anymore.  While I will never become a sofret, I could perhaps be a part of something greater than I, and join this group of people committed to a rather audacious act of art.  I have designed and embroidered both my tallitot (the prayer shawls which accompany me to synagogue, and which I use for daily prayer), and every stich of each of them felt to me like a prayer.  Every stitch felt like a conversation with my mother.  I wanted to know more about this!

I checked out the website (http://torahstitchbystitch.temmagentles.com/) and contacted them to ask whether it was still possible to join the hundreds of volunteers already committed to the project.  Very promptly, I received an email message from Marilynne Casse, the Executive Coordinator of the project, who explained how it works – and it’s quite simple.  Volunteers complete a short registration form and make a payment of $18 (probably not at all coincidentally – 18 is numerically significant for Jews, as the letters which form the word also make the Hebrew word chai, or life), which nets you a kit that includes the Aida cloth, embroidery floss, and needles required for you to create a 14” x 14” square on which you will cross-stich four verses of the Torah.  In the end, more than 1,400 canvases will have been completed and stitched together to create a Torah scroll that is nine-feet-tall and about 100-yards-long (approximately 3 M by 90 M).  When it is finally completed – probably in about 3 years – the scroll will be the subject of a public exhibition – this in itself will be another tremendous undertaking, as it will require quite a lot of fundraising to accomplish.

The project is the brainchild of textile artist Temma Gentles, who conceived of it while on sabbatical in Israel as a way for people to connect intimately with the words of the Torah.  Volunteers are not required to be Jewish, nor must they be women.  There are women and men of many faith traditions participating, each of whom has particular reasons for wanting to participate.  For me, it is about Torah, yes, but also because every time I embroider something, I feel closer to my mother, who died in 2003, and who taught me to embroider when I was a girl.  I think that she would love this project.

So the next step is to receive my kit, and to begin my part of this project.  From time to time, I’ll post updates – perhaps even with photos.  Right now, I’m going to contact a friend in Israel, who is herself a textile artist, to invite her to check out the website as well, because she might also like to be a part of this.  And perhaps you would, to - so you should go ahead and click that link, and get in touch with the project!
 
 

 

Wednesday, October 1, 2014

Trying to be ready for Yom Kippur


In Judaism, confession (Hebrew וידוי, Viddui) is a step in the process of atonement during which a Jew admits to committing a sin before God. In sins between a Jew and God, our confession occurs without others present (The Talmud teaches that confession in front of another is a show of disrespect).  However, confession pertaining to sins done TO ANOTHER JEW is permitted publicly, and we make this confession on the morning of Yom Kippur (in fact, we make this confession several times on Yom Kippur – and when we do so mindfully, it’s a profound experience. Stay with me, here!)

The confession of a sin marks a point in time after which our demonstration of the recognition and avoidance of similar FUTURE transgressions show whether we have truly recovered from the sin and therefore whether we deserve forgiveness for it.  Forgiveness does not come with the immediate acknowledgement of the sin.

We say the Vidui in plural, confessing transgressions that we clearly know we have not committed (see below!), a firm reminder that our moral responsibilities go beyond our personal realms.  Judaism teaches that if we see a friend acting wrongly we are commanded by the Torah to privately and politely rebuke him or her, and when we don't, it is considered as if we share their wrongdoings.

 
The Yom Kippur confessional consists of two parts: a short confession beginning with the word Ashamnu (אשמנו, "we have sinned"), which is a series of words describing sin arranged according to the aleph-bet, and a long confession, beginning with the words Al Cheyt (על חטא, "for the sin"), which is a set of 22 double acrostics, also arranged according to the aleph-bet, enumerating a range of sins.  The humbling thing about this is that even if we can absolve ourselves of some of these wrongdoings, we have ALL fallen in SOMETHING on this list.  Darn it.  Just when I thought I was being a better Jew… Yom Kippur reminds me (as if I needed it) that there is always room for improvement!)…
 

We say,

 

Ashamnu, bagadnu, gazalnu, dibbarnu dofi;

He-evinu, vhirshanu, zadnu, hamasnu, tafalnu sheker;

Ya-atznu ra; kizzavnu, latznu, maradnu, ni-atznu;

Sararnu, avinu, pashanu, tzarnu, kishinu oref ;

Rashanu, shihatnu, ti-avnu, ta-inu, titanu.

 

We mean,

 
We abuse, we betray, we are cruel, we destroy, we embitter, we falsify, we gossip, we hate, we insult, we jeer, we kill, we like, we mock, we neglect, we oppress, we perfert ,we quarrel, we rebel, we steal, we transgress, we are unkind, we are violent, we are wicked, we are extremists, we yearn to do evil, we are zealous for bad causes.

 

And we say,

 
We have done wrong and transgressed, and so we have not triumphed.  Inspire our hearts to abandon the path of evil, and hasten our redemption. And so Your prophet Isaiah declared: “Let the wicked forsake their path, and the sinful their design.  Let them return to Adonai, who will show them compassion.  Let them return to our God, who will surely forgive them.”

 
The High Holidays are about return in both literal and figurative ways – children return home from university to celebrate Rosh Hashanah with their families; often, adult children return to their parents with their own children in tow to mark this beginning of our new year.  The biggest return, though, happens with Yom Kippur, when we are enjoyed to return to God.

 
Beginning with the Kol Nidre service on the evening before (this year, that will be this Friday, October 3rd), we work to prepare ourselves for a spiritual and often emotional marathon.  If you’ve never attended a Kol Nidre service, I recommend it – it’s beautiful, moving, powerful, and profound.  When sun sets on Kol Nidre, we begin a fast from all food and liquid until after the sun sets – and the shofar sounds for the last time – on Yom Kippur.  We abstain from all food and liquid so that we can concentrate only on what is important: relationship.  Relationship with one another, and relationship with God. 

 
This is the time of year at which Jews – even those who might not be so observant during the rest of the year – are conscious of making amends with those they feel they’ve wronged.  We are mindful of t’shuvah, or in English, return.  This is a time of reconciliation, return, making things right if we can, because this is the time in which we are written in the Book of Life.  Be Rosh Hashanah, yika tevu, u’v’Yom Kippur yika tehmu: On Rosh Hashanah, it is written; on Yom Kippur, it is sealed.  May you be inscribed into the Book of Life this year.  May your new year be a time of remembering the importance of the prayers we say on Yom Kippur, and may you have the kavanah – the mindful intention – of being the person you were created to be.

Tuesday, January 14, 2014

Weathering your death


Weathering your death

I didn’t think you’d really do it –
Say goodbye to everything like that.
Even though you’d flirted with death before,
I believed you could get better.
I know that you wanted to get better –
Nobody could have tried harder.
And so now I’m weathering your death.
Last night, when the wind was so high
I wondered whether we might have a hurricane –
Was that you?
This morning, wind and rain finally stopped,
Snow all but gone,
Sun shining high in a sky that I think of as Israel-blue,
I wondered –
If the weather had been like this,
An unseasonably mild January day,
With sun shining,
Would you still have wanted to go?
Or would you have taken a deep breath and said,
“I can do this?”
No matter what happens now,
It happens without you.
The sun shines, the wind blows.
Rain will fall today, they say (or it won’t) –
And it doesn’t seem possible
That you will feel none of it,
Know none of it.
No striding down the road
(on a good day, when you could go out),
Hands shoved in pockets, face down, out of the wind,
On a mission to normal (whatever that is).
I’m weathering your death,
Only I didn’t think it would be so hard,
The knowledge that the sun will never kiss your skin again,
That you’ll never rub hands briskly against the cold
Because you forgot your gloves.
I remember that sometimes,
Even on the most beautiful summer’s day,
It wasn’t always easy for you to come out anyhow.
What cheered me and made me hopeful, optimistic,
Often didn’t reach you.
You wore your sickness not like a cape,
But more like a second skin.
Try as you might to shed it, it was going nowhere.
And now you are nowhere –
At least, you said that you believed that
Death was a void, a nothing.
I still don’t think you were right,
And I hope that now your soul is somewhere beautiful.
 

 
 

Thursday, September 26, 2013

End of the Long Haul




If you’re Jewish, the last while has been quite a journey.  Much of the world knows that we celebrated Rosh Hashannah, the Jewish New Year, less than 2 weeks ago.  They might not know how much effort goes into getting ready for that, though… it’s not just Rosh Hashannah, you see.  It’s High Holidays, and the period includes… 2 days for Rosh Hashannah, a day for Kol Nidre, a day for Yom Kippur, 2 days for Sukkot, a day for Shemini Atzeret, Yizkor, and 2 days for Simchat Torah.  And a fast day or two.

And while it’s true that ultimately, the High Holiday period is one of a certain amount of spiritual fulfillment and even growth, it’s also true that some of it is tremendously difficult.  Kol Nidre, which refers to the annulling of vows made in the name of God, prepares us for Yom Kippur, the Day of Atonement.  By the time Yom Kippur comes, we are meant to have spoken with people we have hurt and to have asked for their forgiveness – “Be Rosh Hashannah yika teivun, u v’Yom tzom Kippur yeha teimun…”  On Rosh Hashannah, it is written, and on Yom Kippur it is sealed.”  The “it” here is the Book of Life.  This is our chance to try to make right what we have done wrong, to heal where we’ve caused hurt, and to prepare our lives for a new year.

The Yom Kippur liturgy is a long one, and it’s difficult.  It’s difficult not only because we’re fasting (the fast begins at sunset, with the Kol Nidre service, the day before Yom Kippur), not only because we spend so many hours in synagogue, not only because so many of those hours are spent on our feet.  It’s also difficult because the litany on Yom Kippur is hard.  In community, we acknowledge our flaws – together, we say the words… “We have murdered (and I know that I, personally did not murder, so I am ok with that), we have committed adultery (nope, didn’t do that either, so I am ok with that one), we have stolen (nope, not that, either, so this is not so difficult to say),” and we go on… and then we get to “we have been unkind” (nope, I haven’t… oh, wait.  Yes, I have.  And that’s when it gets really personal.  And it’s really difficult, too.  At least I’m not in it alone.)

After Yom Kippur, after the last blast of the shofar, we shuffle off, exhausted, to break the fast, usually with something quite simple, often with dairy (it’s tradition).  And then we get some more joy, because we have Sukkot, another harvest festival.  We have Shemini Atzeret, a day for solemn assembly… our tradition explains the holiday this way: our Creator is like a host, who invites us as visitors for a limited time, but when the time comes for us to leave, the host has enjoyed it so much that we are asked to stay another day.   If Sukkot is a day to celebrate harvests for all the people of the world, then Shemini Atzeret is a bit like a special note from God.  But also on Shemini Atzeret is Yizkor, which is said following the Torah reading on the last day of Passover, on the second day of Shavuot, on Shemini Atzeret, and on Yom Kippur.  Yizkor is a memorial prayer, a time of remembrance, a time for us to remember as a community those who have died this year, and for us as individuals to remember our own personal losses.

If you’ve gotten this far, you might be thinking that two of the recitations of Yizkor have happened during High Holidays – once on Yom Kippur, and a second time on Shemini Atzeret.  And you’d be right.  It’s not the Yom Kippur recitation that gets to me most, though, because honestly, on Yom Kippur, I’m already fatigued, often hungry and thirsty, and sometimes Yizkor happens in a bit of a blur.  On Shemini Atzeret, though, we’ve moved past the most physically challenging part of the High Holiday season – so why am I so moved by the recitation of Yizkor on this day?

I’ve come to think that it’s because I’m somehow lulled into a bit of a false sense of ease following the ‘big’ holidays.  So at synagogue this morning, I prayed with my community, I listened to the Torah reading, and to the Haftorah.  This morning, after the Torah reading, our rabbi spoke about Yizkor, about why we say it, and how we might feel when we say it.  He acknowledged that it can feel sad, particularly if the death of a loved one has happened recently and is still a fresh wound.  It is not only new loss that hurts, though.  Both my parents are dead – my father will have been dead for 23 years this November; my mother will have been dead for 10 years, also this November.  I still miss them both.  I still have a tough time being in a card store on Mother’s Day or Father’s Day.  I remember the first Mother’s Day after my mum died, realising as if it was a brand new thing (which it was, I suppose) that I had no mother to whom to send a card, no father to whom to send a card.  But back to Yizkor… so, our rabbi read a short poem by Merle Feld, and as I sat there quietly, listening and crying.  Crying?  Why was I crying?  Here’s the poem:

A new year beginning, and I can’t call you to say,
I’m bursting with wonderful news!”
Your arms won’t encircle me when I grieve, when I mourn,
You’ll never know now the unexpected achievements, the abiding sorrows.
And yet, as I stand here with this candle, I allow myself some quiet moments,
Until, once again, your face shines in my memory,
Until once again, I feel you blessing me.

And that’s why I was crying – because I miss, I still miss – all of those moments with my parents.  So when we stood for Yizkor this morning, it was really hard.  And yet, it felt absolutely right to remember my parents and to pray that my life might exemplify any good they had taught me, that I might be a credit to their values and ideals.

Tomorrow morning, it’s back to synagogue… it’s Simchat Torah, and we celebrate the Torah, we rejoice with it.  We really do – we dance it around the synagogue and everything.  Very upbeat, kind of fun.  But for me, this year, I’m still holding my parents so very close in my heart, and am grateful for a communal opportunity to pay them private tribute. 

Monday, September 23, 2013

Lights, Action, CAMERA!!

Well, not quite.  I mean, I set no lights, I organised no action, and I certainly operated no camera!  But what I did do was see some films.  I mean, lots of films, in the past couple of weeks.  September is the season of the Atlantic Film Festival, and this year, I got myself really well organised, so herewith, a few reviews of AFF films (www.atlanticfilm.com - you can also see who won what awards now that it's over and done for another year).  Some of ‘em may be available to view online (National Film Board productions, such as "Buying Sex," here:  http://www.nfb.ca/search?q=buying+sex), and others are (or will be) in general theatrical release.  So here they are, in the order of viewing.

 
AFTER TILLER:                  

Synopsis:         George Tiller was an American physician, one of only a few left in the US able to provide late-term abortions.  He was assassinated in Kansas in 2009, after which only four doctors were left in the US who could provide late-term abortions.  These doctors now have the dubious distinction of being the number-one targets of the “pro-life” movement and fight to keep these services available to women across the country.  This film follows them as they try to do a job they believe in despite the danger to their lives.

My thoughts:  OK, first I will get out of the way a problem with semantics… I hate the use of the phrase “pro-life,” as if to say that people who are “pro-choice” are not also “pro-life.”  For the record, I am resolutely pro-choice and cannot imagine a single thing happening in my life that could change that.  I am also pro-life – I do not know any woman who’s had an abortion who’s taken it lightly.  I know nobody for whom it’s been nonchalantly used as birth control.  If the “pro-life” side of this debate were more honest, they would describe themselves as “anti-choice,” at least.  Because they are anti-choice.

That out of the way, I will say this.  After Tiller is exceptionally good.  It’s kind of a quiet documentary for such a heated subject.  The only zealotry – and I do not mean this in a complimentary sense – is that of the anti-choice forces, who seem to see absolutely no irony in their murder of doctors who perform abortion.  These are doctors who do take very seriously their Hippocratic Oath… we all know the line, “first, do no harm.”  And that is what they do.  Agree or disagree, it’s worth watching this one just to see how very conscientiously and ethically they approach their work, how compassionately they treat their patients. 

“Late-term abortion” is a bit of a red herring, though – the anti-choice folks seem to be taking the position that a woman can go to a doctor who provides abortion practically up to her due date and get that abortion just because she wants it.  It’s not that simple.  Nothing ever is.  Late-term abortion has great restrictions, not the least of which is the physical difficulty just in accessing a doctor who provides it.  Fewer than 1% of all abortions performed in the US are ‘late-term’ procedures.  The documentary follows a few people – some very young, some not so much; some are single women, some are married couples – and tells their stories.  Late-term abortions are not available “just because,” and all but 1 of the people whose stories were told in this work were dealing with the knowledge that if they continued the pregnancy, the baby would be born profoundly disabled, both mentally and physically, and in most cases might expect to live only weeks after birth… and those weeks would be spent in a hospital, with medical intervention at every step that would, in the end, still have a dead baby.  The people whose stories are told here are not people who didn’t want a baby – quite the opposite, in fact.  And that’s actually the case with most abortions, even those done very early on in a pregnancy.  Another thing that the anti-choice folks prefer not to dwell upon.

We see post-abortion follow-up, and we see how lovingly that care is offered by the physicians and their staffs.  And I wonder anew just why it is that so many people are utterly convinced that the greatest value of a woman who seeks abortion is that she should become an incubator for a baby, whether she wants it or not; whether she’s able to care for it or not.

So overall, you’re saying?     The verdict’s in.  See this film.

 

BUYING SEX

Synopsis:         Recent Canadian court cases are used as a framing device to dig deep into the morality of selling bodies for pleasure. Ranging far afield to New Zealand--where prostitution was legalised--to Sweden (where the government clamped down), this NFB production considers the true costs of the trade.  Nicely photographed, with music by Asif Illyas (who is developing quite a reputation for theatrical scores, and deservedly so!  Check him out at www.theshire.ca and www.asifillyas.com ).

My Thoughts: The AFF blurb for this film says, “Buying Sex is one of those films that promises to inspire a torrential discourse on an enduring global social problem.”  I don’t think that my expectations of the film were quite that great, but I did expect rather more than was ultimately offered.  Written by Teresa MacInnes and directed by MacInnes and Kent Nason, I had high hopes that it might live up to its promise.  It really didn’t, and it was in the Q&A period after the film that I figured out why.  Both MacInnes and Nason said more than once that they were careful not to take sides in the debate… and technically, they did not.  Nowhere in the film does either of them say on camera, in words, that they don’t approve of buying sex.  Yet, that’s the overwhelming sense I got (as did the friend with whom I saw it). 

They interviewed a number of sex workers, past and current.  One woman who had what is arguably the most constant presence in the film was a sex worker, she said, for 15 years.  She is now vehemently against prostitution and has become an activist in this field.  Kudos to her.  She’s fairly articulate, and though I’d never heard of her, she’s done quite a lot of writing on the subject as well, apparently.  Two of the Canadian women interviewed are currently sex workers.  Both of them affirm that they chose the job, that they have no issue with doing the job, and that it is… just a job.  I don’t know that I could be that blasé about it, but I also don’t think that I could take the position of the activist (whose name I didn’t note) that every person who becomes involved in the sex trade does so because she is drug-addicted and/or was molested as a child.  Again, it’s just not that simple.

The picture in New Zealand is very different – prostitution is legal there, and there are brothels.  One young woman observed that after just a couple of years in the trade, she would be able to buy a house… but her university degree had opened no doors for her in obtaining traditional employment.  Anti-sex-trade activists argue that this is proof that the world is more misogynistic than we believe, because women should be able to buy homes based on traditional (non-sex-trade) work.

And in Sweden, the clamp-down on the sex trade has been really serious.  The Swedish government would tell you that it doesn’t exist – but really, you can hear the eye-rolling.  It might have gone back underground, but it certainly exists.  As one of the Canadian women pointed out, having been in the trade for more than 30 years, the only way to get rid of prostitution is to get rid of sex AND get rid of money.  I suspect she’s right.

So overall, you’re saying?     You can see the film if you are so inclined on the website of the National Film board of Canada.  For my money, I was really disappointed, and mostly because the writer and directors said that they took no position either way, when it seems very clear to me that they don’t approve of it.  I didn’t come away with any feeling, one way or another.  Nobody’s argument was persuasive enough to me to convince me of its relative rightness or wrongness.  I don’t really know if it’s right or wrong, though I am leaning more towards being ok with it than not, provided that it truly is something freely chosen.  Don’t think that I’d do it – but don’t think I could judge people who do, either.

 

REACHING FOR THE MOON

Synopsis:         We are in 1950s Rio de Janeiro for this story of the passionate love affair between Pulitzer prize-winning American poet, Elizabeth Bishop, and Brazilian architect, Lota de Macedo Soares. Bishop was born in Worcester, MA, in 1911 and died in 1979; she spent several years in Great Village, Nova Scotia, a place which she loved greatly and where she experienced the greatest rupture possible to a child – the hospitalization of her mother in a mental institution in Dartmouth, NS, when Elizabeth was only 5 years old.  Her mother, diagnosed as permanently insane, never saw Elizabeth again.  That alone would be the stuff of which great film is made.

But the film is not about that and touches only very lightly on her childhood.  Reaching for the Moon is based on the best-selling Brazilian novel Rara Flores, and follows Bishop (Miranda Otto) to Rio, where she stays with her friend Mary and Mary’s partner, Lota (Glória Pires).  As you might expect, chemistry is involved, and Elizabeth and Lota engage in a passionate affair. Although Mary is devastated, Lota is determined to have both women at all costs. The ménage-a-trois is thrown off-balance when Lota starts work on her biggest project to date, designing Parque do Flamengo in Rio. Eventually, their relationship strained, Elizabeth moves back to New York in 1967 to take a teaching post, and after Brazil's military coup Lota's life is never quite the same.

My Thoughts:             It would be a spoiler to tell you what happened to the three women involved in this story, so I won’t.  What I will say is that I went to see this film with no particular agenda other than to spend some time with friends.  I am SO glad that I did.  It’s a remarkable film about a rather incredible story.  Think about it – 1950s Rio, where a Pulitzer Prize winning poet was the 2nd of two intimate partners of a woman who was obviously doing very, very, very well as an architect. There’s another film there, in Lota’s life!  The filmmakers do a great job drawing the life of a poet – Bishop didn’t just sit at her desk and pen a few verses.  Every line was crafted to be a very specific piece of art.  We see her striding back and forth in her studio, smoking and sometimes drinking, muttering to herself as she works out a poem.  We sort of know that writers of longer works do this – we expect it, for instance, of novelists.  The realisation that of course it’s just as much work for poets is in the end a bit of an eye-opener!

Bishop is never drawn as saintly, nor perfect.  She is often very tightly-wound, more than a little selfish.  She is profoundly complicated.  And of course, she’s a lesbian.  What was that like for her in the US in the 1950s?  Are we surprised that she wound up in Brazil for such a long time?!

Beautifully wrought, beautifully filmed, an awesome story.  I’m not sure there’s really anything about this film that I didn’t like.  The character of Lota, played by Glória Pires, was at first somewhat offputting, I’ll admit – I found her brusque and not altogether attractive as a human being.  But in the end, I realised that Pires had gotten it right.

So overall, you’re saying?     You should most definitely see this film.  It’s kind of long (118 minutes), but you will not notice the time pass, because you will undoubtedly become engrossed in the film.  And when you leave, I’d lay odds that like me, you’re gonna go to the library and get some Bishop books out so that you can read more of her work.  At the very least, you’re gonna Google her! 

 

ADORE

Synopsis:         Two women, their sons, a love story and morality play, all in one.  You will laugh, you will cringe, you will wonder why this movie wasn’t made before.  And I really can’t tell you much more about it without spoiling the plot!  Naomi Watts (Lil) and Robin Wright (Roz) have been BFFs since their idyllic childhood in some unnamed Australian beach town.  Their sons have a similarly deep bond, quickly drawn in a few emotive scenes in the early part of the movie, when one of the boys’ fathers dies unexpectedly.  The story takes us through changing and intersecting lives.

My Thoughts:             This film is really about the events which begin to unfold in one particular summer. Time passes, as it generally does, and in one pivotal summer, lots of things explode… Roz’s marriage, for one.  But lots of other things as well.  There is love here, and loss.  Pathos and passion.  Right and wrong – or is it wrong?  There’s definitely an “eww” factor with this film, which comes THISCLOSE to being about incest but which ultimately is not.  By the time the “eww” occurs to you, you may find that you’re already invested in the characters and willing to take the journey with them.  You probably won’t be sorry that you did.

So overall, you’re saying?     Definitely see this film.  Besides the acting (excellent), besides the scenery (breathtaking), the film pushes the limits as to what’s acceptable and what might not be.  Probably even better if you see it with a friend, so that you can dissect it afterwards!  (Presently in theatrical release in Halifax, so you can see it in theatres for the time being.  Go get your tickets.)

 

PRISONERS

Synopsis:         Hugh Jackman and Terrance Howard (in a very understated performance) are facing every parent’s worst nightmare.  Their young daughters disappear, and it seems that the only lead is a dilapidated RV parked on their street earlier in the day.  Jake Gyllenhaal’s Detective Loki arrests its driver, Alex Jones (Paul Dano, in an incredible performace), but a lack of evidence forces his release. Time passes, and the more time that passes, the less chance there is of the children’s being found alive, or at all… what can worried parents do?  And what’s with Gyllenhaal’s (literally) buttoned-up character? What’s the deal on visible neck tattoos on a police officer? Very unlike his usual roles.
My Thoughts:             Another rather long film (2 h, 26 m!)… and I have rarely heard a full theatre so still.  Occasional gasps, even a couple of giggles, but in general, silence.  This is a gripping psychological thriller, not to be missed.  How far would you go to find your missing child?  What lines would you cross?  And how could you ever be ok in the end?

It’s not giving away a plotline to tell you that the Alex in the story is himself a victim, though no graphic detail is given – in fact, we’re not even certain of that until almost the end of the film.  In addition to the stellar performances of the male leads (you won’t even care that neither Jackman nor Gyllenhaal never appear shirtless, I promise), I want to pay some attention to the female leads.  Granted, this is a story driven by the men, most particularly by Jackman’s character.  But it felt a little odd that the mothers of these children seemed so peripheral to the story.  Maria Bello’s Grace Dover was pretty much sedated through the film, and far from feeling sympathy for her, she really got on my nerves.  There was little credible or likeable about her even before her daughter was kidnapped.  Viola Davis’s ability was kind of wasted on her small role as Howard’s onscreen wife, Nancy Birch.

The work of Melissa Leo, on the other hand, as Holly Jones, was simply incredible.  Honestly, though she looked familiar to me, she so inhabited the role that I didn’t realise who played the part until I read the full cast & crew list on IMDB!  She’s had a pretty impressive career and struck my radar first in Will Smith’s “21 Grams,” though I was pretty much unaware of her after that until Mark Wahlberg’s “The Fighter.”  I’m predisposed to like Leo, but I had no idea she was in this film and didn’t twig to it until after I’d actually seen it, so good was she in the role.  Oscar-worthy performance (not that they’ll ask me!)

So overall, you’re saying?     Go see this film.  The story’s awesome, acting by the main characters is superb, and it will grip your attention right until the end… It’s also, near as I can figure out, the first really big-budget work from Canadian director (Denis Villeneuve, of “Incendies” repute).