Uncle Boonmee Who Can Recall His Past Lives (2010)

QFS No. 143 - The invitation for June 5, 2024
There are a lot of great things about Uncle Boonmee Who Can Recall His Past Lives (2010) even if you don’t know about it at all, just as I don’t. First, look at that title! It’s our second longest QFS selection title after Jeanne Dielman, 23 quai du Commerce, 1080 Bruxelles (1975, QFS No. 98).

Second, the director’s name – Apichatpong Weerasethakul – is the longest of any directors we’ve previously selected. Between his name and the film’s title we’ve now got the longest filmmaker+title combo yet for a QFS selection. And third, this is our first selection from Thailand. As you can see, the selection process here is rigorous!

I’m very excited by all of these facts. I know almost nothing of the film, other than it has its share of critical accolades and it might be very, very weird. Or it might be just a simple tale of a man who can recall his past lives and that’s that. I’ve come across Weerasethakul’s work on the BFI/Sight & Sound list – this film is No. 196 in the extended Greatest Movies list and Tropical Malady (2004) is tied on the 100 Greatest list with Black Girl (1966, QFS No. 141), Get Out (2017), The General (1926), Once upon a Time in the West (1968), and A Man Escaped (1956, QFS No. 9). Also, Uncle Boonmee Who Can Recall His Past Lives* won the Palme d’Or at Cannes back then, in case that sways you. And thus concludes all I know about the film and filmmaker.

Anyway, do watch with us and let’s find out about Uncle Boonmee Who Can Recall His Past Lives!

Uncle Boonmee Who Can Recall His Past Lives (2010) Directed by Apichatpong Weerasethakul

Reactions and Analyses:
The first impression I had of Uncle Boonmee Who Can Recall His Past Lives is that of a fable from India. Though the film is from Thailand, I was reminded of fables I heard from my parents or read from the land of my ancestors. Thailand, of course, is its own country with its own set of traditions and legends and mythologies. But it shares quite a bit with nearby India, from Buddhism to Hindu mythological traditions to its language which has Sanskrit origins just as most of the languages in India do.

So in a film which blends the stark realism of its filmmaking – locked off camera, long takes and very limited first-person perspective of scenes – the interweaving of fantastical elements into that tapestry makes it feel like it’s less a film and more a tale or folklore.

To be more concrete about this, here’s an example: the first fantastical thing we encounter is Huay (Natthakarn Aphaiwonk), Boonmee’s dead wife, materializes out of thin air at the dinner table. It’s mundane, done in a wide shot, as she fades in suddenly during the meal, just sitting at the table. Everyone reacts with surprise, but not supreme shock. Then, they talk to her and are amazed she’s there but it’s all folded into the normalcy of the scene.

And then, to top it off, moments later a demonic creature with red eyes that pierce the darkness appears. He emerges from the darkness into the light and we learn that this is Boonsong (Geerasak Kulhong), Boonmee (Thanapat Saisaymar) and Huay’s long-lost son who disappeared into the jungle one day ten years ago.

Just your regular dinner but with a ghost in Uncle Boonmee Who Can Recall His Past Lives (2010).

But then, another mysterious figure appears.

Boonsong (Geerasak Kulhong), the long-lost son, has returned. And there have been changes!

All of these beings are materializing in part because they know that Boonmee is dying of kidney failure – at least, I think that’s why they’re coming. Boonsong disappears in the next scene but Huay hangs around until Boonmee’s final end later in the film.

In our QFS discussion, I found myself trying to grapple with the narrative. Not all films have to have a strong narrative – of course, many great ones rely upon a feel or a mood or emotion above a direct storyline. But Uncle Boonmee Who Can Recall His Past Lives doesn’t have a straightforward narrative trajectory, but it also isn’t totally abstract. We know he is dying so are these family members visiting him as he slowly drifts away?

That sort of end-of-life visitation by ghosts is of course known throughout the world (in some ways similar to England’s A Christmas Carol). And though it’s a familiar setup, this is not what the filmmaker attempts. An entire middle section of the film is its own short film – a tale of a princess (Wallapa Mongkolprasert) who is aging and saddened by her appearance, but is lured into the water by a catfish who loves her and finds her beautiful and then makes love to her. Again, I found myself returning to fable-like storytelling. The princess first sees a reflection of herself as young in the water’s reflection, but soon it fades away and she knows the catfish (or lake spirit perhaps) manifested the illusion. There are numerous stories from Indian folklore and Hindu mythology of interactions between a human and an animal or a spirit of the lake or river, and they are not considered unusual but rather from some divine providence or hand of fate. That’s how this scene and sequence felt like to me. But … what is it saying about the rest of the film? It has almost nothing to do with Boonmee’s story.

The princess storyline tangent was fable-like but unclear to a lot of us its narrative purpose.

Unless… the catfish was Boonmee in a previous life! We have no basis for this, but someone in the group thought perhaps that’s the case. The film offers no real clues, so we’re left speculating and reaching for meaning.

Is this a negative? Depends on your perspective. So I asked the group – are we capable of rendering judgment on something like this? Are we tied to Western narrative semi-linear storytelling and incapable of evaluating a slightly opaque artistic film from the East for what it is?

Someone, helpfully, pointed out that we’ve seen The Color of Pomegranates (1969, QFS No. 130) and This is Not a Burial, it’s a Resurrection (2019, QFS No. 124) and were able to evaluate those films as both art and visual storytelling. The Color of Pomegranates is a series of vignettes with meaning that are hard to decipher but they are there, telling the story of Sayat-Nova and his life. Whereas This is Not a Burial, it’s a Resurrection has a central story point – the old lady and everyone have to leave that land before it’s turned into a lake. The narrative is concrete but thin, and the film relies on a feeling, but it’s not totally abstract as there is a premise and a deadline that This is Not a Burial is inching towards.

The structure and story of Uncle Boonmee Who Can Recall His Past Lives is looser than that and falls somewhere in between those two films on the narrative spectrum. There’s the story about Boonmee’s remaining days for sure, but that’s only a small aspect of the story. He tells Jen (Jenjira Pongpas) he regrets all the Communists he’s killed and he’s being receiving karmic retribution now. And there are these encounters and interactions with his family who have passed away or departed, but they don’t seem to offer meaning and the film doesn’t feel like it lives up to a “recalling of past lives” necessarily. Or at least not in a way that’s easy to decipher.  

Some of the really evocative imagery of the film appears in the penultimate chapter, as they trek through the night and ultimately to Boonmee’s end.

The glittering caves give the appearance of the infinite celestial heavens.

The creatures - or ghosts - come to witness Boonmee’s final moments.

And then, in the end, the film tails off with a very long coda after he dies. It’s a bit of a headscratcher. Boonmee died in the cave, and we’re witnessing final rites in the Thai Buddhist tradition at the temple in a city. His sister-in-law Jen and her daughter (who we haven’t met until this point) and Boonmee’s nephew Tong (Sakda Kaewbuadee), who is a monk too (that surprised us all), are spending time in a hotel room. Tong and Jen experience a sudden and nonchalant out-of-body experience where they watch the others transfixed to the television while the other Tong and Jen go to a restaurant with karaoke. The film ends this way, in the restaurant, with somehow appropriate abruptness.

Perhaps the most mundane out-of-body experience depicted in cinema.

In which they end up at dinner with karaoke, but don’t do karaoke and we never see karaoke.

As in all films, I try to find something that will stay with me. When I was watching Uncle Boonmee Who Can Recall His Past Lives I felt that every time my attention started to drift when the narrative felt like it was losing steam, something unusual or surprising would happen. Huay’s ghost appearing, or the Boonsong creature coming out of the darkness, or the middle interlude with the princess and fish love, or the end night journey where it’s truly unnerving and it’s shot handheld and they’re in the jungle with monkey ghosts and then they’re in the glittering cave – all of it adds up to a haunting series of imagery that will remain in my memory. Perhaps that’s what I will recall when remembering Uncle Boonmee Who Can Recall His Past Lives – that movies aren’t always a roadmap from point A to point B and don’t have to be clear to be compelling.

This is Not a Burial, It’s a Resurrection (2019)

QFS No. 124 - The invitation for October 11, 2023
I know this will come as a shock to many of you, but this will be our first Quarantine Film Society selection from Lesotho. The country has about 2 million people – which is, I believe, still smaller than what the population of Los Angeles would be if the San Fernando Valley succession happened in 2002. Lesotho is completely surrounded by South Africa and the country’s motto was “No, not Swaziland – the other one.” (At least that’s what I assume it was before Swaziland changed their name to Eswatini.) Lesotho remains a really great answer in geographic trivia. That’s about all I know. The fact that there exists a film from Lesotho (pronounced “le-SUE-to”)* that’s available for us to see it pretty terrific and I want us to see it.

Also, this is our first film from anywhere in Africa since our seventh ever selection way back in 2020, the obscure Air Conditioner (2020, QFS No. 7) from Angola. This is a shameful tally, I admit, and it’s mostly due to me and the QFS Selection Committee knowing almost nothing about films that come out of Africa. It’s also true that very few films from Africa are being widely distributed in the US. Nollywood – the moniker given to Nigerian films, the most prolific filmmaking nation outside of India – is still completely obscure to me, but I hope to select a film from there in the future. Regardless, three years is a long time between films from an entire region of the world. The QFS Selection Committee Member responsible for this digression has been reassigned.

As for This is Not a Burial, It’s a Resurrection** – this is not a movie I know a whole lot about, other than it was featured on the Criterion Channel which got me curious to read a tiny bit about it earlier this year. Enough to get me interested in seeing it. As you all know by now, I firmly believe in film’s ability to transport you into a person, a being, or a place completely and utterly unknown to you and, if done well, can take you on a journey that is extremely unique and specific to that world but touches on something of a shared humanity we have with people unlike us. I hope this week’s selection is able to do just that.

Either way, it will be pretty fun to take a trip to Lesotho for a couple hours. Join me in watching This is Not a Burial, It’s a Resurrection and we’ll discuss!

*Believe it or not, I have actually been to and stayed in Swaziland for a week, back in 2010 (before it was renamed Eswatini). I was helping a friend shoot a documentary in Swaziland and South Africa. It is here were I learned, crucially, how to correctly pronounce “Lesotho.”

 **This is one of our few QFS selections where the title could also be a complete sentence. The others: Knives Out (2019, QFS No. 6), A Man Escaped (1956, QFS No. 9), Dolemite is My Name (2019, QFS No. 15), The Lady Vanishes (1936, QFS No. 24), You Can’t Take it With You (1938, QFS No. 47), Escape from New York (1981, QFS No. 61), Flee (2021, QFS No. 69), Enter the Dragon (1973, QFS No. 73), One Flew Over the Cuckoo’s Nest (1975, QFS No. 75) and though it might be not intended this way, How Green Was My Valley (1941, QFS No. 121) could be an exclamatory sentence or a question. True, Knives Out, Escape from New York, Enter the Dragon and Flee all would have to be commands (imperatives, if you will: “Flee!”), I think it’s hilarious that someone could order you to “Enter the Dragon” in a non-ironic way. This is the important high level analysis you can expect from the crack team here at QFS.

This Is Not a Burial, It’s a Resurrection (2019) Directed by Lemohang Jeremiah Mosese

 Reactions and Analyses
I can safely say, this is my favorite film from Lesotho. The best way to describe this movie is that it is a visual poem. Everything is lyrical, from the narration to the vistas and the composition. There’s quite a long time until a plot device appears, and when it does it has a familiarity to it - a simple person fighting for tradition and standing up to “progress.” A faceless march of time that will literally wash away this place.

The pace is languid and so much rests on the window Mantoa’s face. Portrayed by the late Mary Twala Mhlongo, her face tells so much of the story. She is the strength of the story as much as the visuals are. This is Not a Burial is more fable than movie.

The unforgettable face of the late Mary Twala as “Mantoa” in This is Not a Burial, It’s a Resurrection (2019) does much of the heavy lifting in a languidly paced film.

Pace is such an fascinating thing in film. This movie isn’t that long as a matter of real time, but it feels long. In part because the plot is thin but it also makes sense because it feels like the pace of village life. The pace of the film mimicking the pace of the locale.

The “burial” in question is her own - she prepares for it and asks a fellow villager to dig a grave for her. She ends up having to do it herself, covered in sweat, under the cover of darkness. The “resurrection” - here’s where the group had some disagreement about. Not that the resurrection as such doesn’t happen, but it’s very subtle and at first I didn’t quite grasp it. Mantoa decides to stay on the land and not leave with her fellow villagers who are being relocated to the capital Maseru (yes I had to look up the capital of Lesotho), moving towards … soldiers? Government workers at the very least. And she disrobes, moving towards them to a certain death.

But - how does it, her death, happen? Do they shoot her? It doesn’t seem like they’d concern themselves too much with one 80-year-old (naked) woman to actually kill her - they could just simply work around her. Perhaps it doesn’t matter, what matters is that this is her death or it will be soon. Her “burial,” and her “resurrection” is the little girl who watches her in this act of martydom - yes?

Mantoa (Mary Twala), digging her own grave (literally, not figuratively).

To me, that felt a little thin. To others, it made sense. For a film that’s a visual poem and rests on lyricism, concrete answers are not necessary. The film is a tone, a mood, and on that alone it’s really quite lovely to watch and explore its meanings. The film’s title could easily be This is not a film, it’s a fable - a lyrical visual poem that feels as if it’s a local legend one would share with a friend. A fable that’s bittersweet, hopeful and a cautionary tale of indigenous peoples facing the unreleting march of time and modernity.