Monday, December 10, 2018
Directed by Luca Guadagnio and starring Dakota Johnson as Suzy Bannion, Tilda Swinton as Madame Blanc (and two other roles). Mark Coulier is in charge of the prosthetic effects.
It’s not often that a movie review will lead off with the name of a “prosthetic effects” artist. But SUSPIRIA, a remake of a Dario Argento classic from 1977, demands it. His name is Mark Coulier, and his body-twisting prosthetic effects headlight the movie.
This story of the infernal doings at the Markos Dance Academy in West Berlin in 1977 is more than an exercise in the strenuous balletic physicality in the Martha Graham tradition. . . much more. The central image of the movie depicts dozens of dancers, endlessly grinding away on the floor, arms and legs contorted, torsos convulsing. There’s no balletic grace and beauty here, only self-inflicted pain and bone-cracking contortions.
At least that’s what dance mistress Madame Bland tells her new protégé, a young American named Suzy Bannion, who has just come to the Academy in search of a career. What Madame Blanc has in mind and what young Suzy achieves is nothing less than a ritualistic worship of something else, something dark, even Satanic.
Indeed, the Markos Academy is a witches’ coven. There are Three Mothers in charge. And Suzy is the newest recruit into the coven.
I use the term “Body Horror” to describe SUSPIRIA as dark fantasy historian John Clute defines the term. In his book, The Darkening Garden (2006), he describes “body horror” as the indulgence of the visceral affect, “the atrocity of the thing itself”—the subjection of the body to tortures and dislocations—in the service of a new aesthetic of horror. Well, not so new. The pain and dismemberment of Jacobean Theater, the French Grand Guignol tradition, the flayed-body images of painter Francis Bacon, and the monstrous entities of H.P. Lovecraft are old hat. But the more recent revelations of Abu Ghraib have brought these perversions to a newly disturbing reality.
No, the horrors of SUSPIRIA are not comfortable. They’re not supposed to be. And the camera’s unblinking gaze into ripped bodies spilling out their entrails is not incidental. It is front and center. It ventures into self-parody, by no means incidentally bordering on laughter.
A defense of this, if one is needed at all, is that gruesome displays like these are a needed revelation of the savagery of the human soul. Nothing less will do.
SUSPIRIA and its close relation on the distaff side, Mel Gibson’s The Passion of the Christ, suggest that pain and pleasure are closely joined, not opposed, but as integrated extremes that approach a dark purity of its own. It’s a chthonic ideal that rips out our own innards. It turns our eyes away from the upper air and plunges our gaze downward into the earth.
We might violently reject it this excess. But it’s too late.