A day of gritty viewing

I went to two films today: Mary and Max this afternoon and Samson and Delilah this evening. Hmmm…both films are named for their two main characters. What an interesting coincidence. Both films are also slow-paced aiming, I think, to give a sense of “real time” but, while Mary and Max is a highly verbal film, Samson and Delilah is almost silent. Both are powerful though.

The claymation Mary and Max is Adam Elliot’s first feature. If a film could be called an epistolary film then this would be it, as the film is primarily about the penfriend relationship between Mary in Australia and Max in New York, and much of the story is carried through their letters and voice-over narration. At the start of the film, Mary is 8 and living in a rather dysfunctional family, and Max is 48 and living alone. Max, it also becomes clear, has Aspberger Syndrome. The thing, though, that draws them together is that both are lonely and want a friend. Mary and Max’s individual lives are beautifully realised – exaggerated and yet real at the same time – in gorgeous claymation detail. The music – including Elena Kats-Chernin’s rather eerie Russian Rag (introducing Max’s life in New York) and Pink Martini’s jangling Que sera sera (at Mary’s crisis point) – is perfectly chosen to convey the darkness behind the comedy. While the film makes you laugh, it is not a cheery film – and yet, it is also strangely affirming. Its point at the end is that we are all imperfect but that if  we accept our own flaws and tolerate/forgive the flaws in others we can have meaningful relationships.

Samson and Delilah is another thing altogether. It is an amazingly sustained movie in which little is said and in which both a lot and at the same time very little happens. It is set in a tiny indigenous community in central Australia and tells the story of two teenagers and the relationship that develops between them in an atmosphere of dislocation and cultural breakdown. When circumstances result in Samson and Delilah hitting the road together, things go downhill rapidly as they struggle to survive in a town (Alice Springs?) unfriendly to those who appear to have nothing. The film covers a lot of ground including petrol sniffing, homelessness, violence, and exploitation of Aboriginal artists. While it has some light touches at the beginning, it is pretty unremittingly bleak: it is hard to retain dignity when you are given little respect and have nothing meaningful to do. Interestingly, the message seems to be that women are the strong(er) ones, and that they are (might be) the key to the future. But the film’s resolution is a qualified one – you do not leave this film thinking all is, or even will in the near future be, well.

Boori (Monty) Pryor, Maybe tomorrow

Boori Pryor
Boori Pryor

I wonder why I didn’t read this book when it was published about 10 years ago? In the 1960s, when I was in my teens, I read poems like Kath Walker’s (later Oodgeroo Noonuccal) We are going; in the 1970s when I was at university it was more academic works such as the white anthropologist CD Rowley’s The destruction of Aboriginal society; and in the 1980s it was Sally Morgan’s My place. Later, in the 2000s it was Leah Purcell’s Black chicks talking. These and other books have both moved and educated me with their portrayals of the richness of indigenous culture in Australia and of the dispossession of its people. And yet, in the 1990s, I missed this treasure (written in collaboration with Meme McDonald).

It is a treasure because, although Boori Pryor and his family have experienced huge tragedy and significant intimidation, he is able to preach reconciliation and mutual respect. Classed as a biography and often promoted as a book for young adults – indeed it was shortlisted in the Children’s Book Council of Australia awards – the book has a much wider ambit. While we learn a lot about Boori’s life, that is not his purpose in writing the book. His purpose is to encourage white society to understand – really understand – where Aboriginal people are coming from, and particularly the far-reaching implications for them of Invasion Day, and to encourage Aboriginal people to trust in their roots and to recognise the importance of their stories, their cultural tradition, to their individual survival as well as to the survival of their people.

Much of the book deals with his work in schools where he aims to encourage students to develop an understanding of and respect for Aboriginal people and for the land. He believes that all people need to have and know their “place”: the first chapter is subtitled “To be happy about yourself you have to be happy about the place you live in”. He talks about the thoughtless and insulting things young people say to him and how he handles it. He says

You have to be the water that puts out the fire. If you fight fire with fire, everything burns.

He seems to be able to “maintain the rage” regarding what has been done to his people while at the same time working wisely and calmly to make things better.

Boori says in the book that storytelling is part of who his people are. After reading this book – with its mix of anecdote, metaphor, analogy and humour – I, for one, would not argue with him.

Boori Monty Pryor with Meme McDonald
Maybe tomorrow (1998)