“ All important music is a swan song.”
-Nietzsche
Part I:
A Better Tomorrow:
Popular Music and Film Utopia
In Tim Burton’s Big Fish, we are greeted with the rarest of cinematic creatures:
a current film which uses pop music to raise the possibility of successful utopia.
It does so by using popular music to present an alternative template for how
to create lasting social utopia: by sonically “liberalizing” how
we go about “defining” utopia. In the case of Big
Fish, popular music’s
ability to offer a re-energized vehicle for utopian, communal bliss, resurrects
the possibility that music can do more than merely represent an “idealized
unrepresentable,” as film music scholar Caryl Flinn has phrased it in Strains
of Utopia, through its ability to create a lifeline for Big
Fish’s haunted
characters. The film becomes a meta-narrativistic exploration for a “submerged” fantastical,
a quest which is in direct opposition to the cynicism (and, at times, nihilism)
that often persists in modern film in the wake of the 1960s. Danny Elfman’s
film score becomes a fundamental imperative for such revisionist
hope, as the capacity for bliss (individual, familial, communal)
is conveyed
through
the
vehicle of popular song.
It is important to begin this discussion by emphasizing that
Burton is working within a critical framework whose tradition
is long
and distinguished
in
American art. From Ralph Waldo Emerson to the Hudson Valley
painters of the early twentieth
century, Big Fish’s depiction of an independent-minded voyager, Edward
Bloom (Albert Finney/Ewan McGregor), who refuses to align himself with the constricting
bourgeois mores of 1950s America is perhaps the most recent incarnation of the
American wing of international (utopian) mythology. Indeed, it is Big
Fish’s ability to utilize film music to cleverly twist the conventional “epic” narrative,
that allows for the “democratizing” necessary for lasting, successful
utopia. Max Horkheimer and Theodor W. Adorno discuss this in Dialectic
of Enlightenment: “To
celebrate the anger of Achilles and the wanderings of Odysseus
is already a wistful stylization of what can no longer be
celebrated; and the
hero of the
adventures
shows himself to be a prototype of the bourgeois individual,
a notion
originating in the consistent self-affirmation which has
its ancient patter in the
figure of the protagonist compelled to wander.”
Music enables us to re-configure this “wandering,” by literally “scoring” its
re-configuration. Big Fish is Burton’s attempt to re-infuse the American
narrative with a mythic resonance that it often lacks in the post-modern world,
and Edward Bloom is the film’s John Bunyan, whose quest
for an idyllic utopia which includes the freaks and exiles
that America
so
often turns
away, is a powerfully rendered statement by a major American
filmmaker as to the
utopian possibilities that music possesses.
Such possibilities are immediately manifest in the opening
moments of the film, where the score tracks images of the
river that
runs through the
local town
where Edward Bloom lives. The film deliberately introduces
what will be its overriding
symbol – water – in connection with the attendant musicality which
will bestow its mythic import. Flinn writes of the filmic connections between
water and song: “Utopias have consistently provided a womblike haven from
the world, replete with their soothing waters – something as true today
for feminists who glorify the maternal and its amniotic chora as it was in More’s
scenario.” Certainly, the connections between water and music are understandable:
both are possessed of the innate ability to foster alternate spaces where the
inhabitants/listeners feel they are being immersed in something approaching holiness.
The opening moments of the film, in which underwater scenes of the river are
tracked by high pitched violins and multi-tracked female voices, are laden with
a deeply spiritual (and utopian) quality that set the stage for Edward Bloom’s
opening tale, and, ultimately, his entire life. Furthermore, the chorus of ethereality
the female voices possess draws the viewers into the “utopian” narrative,
as they, through the act of listening, are being immersed in the waters of myth
themselves. Big Fish’s opening scene provides a literal manifestation of
Flinn’s articulation: the river is a physical stand-in
for the womb music is creating.
However, rather than stopping with a specifically gendered
musicality, the film deliberately creates a space in its
alternate utopian
endeavor for the
man, as
well. This is a key point, given that the men are classically
considered threats to utopian success. To emphasize this
point, Edward Bloom’s subjectivity
is constantly tracked by music, be it variations on Elfman’s scores or
popular music selections from the past several decades. However, whenever Edward’s
son William’s (Billy Crudup) subjectivity is dominant in a scene, all attendant
musicality stops. William’s utopian “void” (manifest in his
refusal to believe in Edward’s seemingly fantastical tales) is emphasized
by his being situated outside the film’s musical realm. For instance, one
of the earliest scenes occurs as the two men, Edward and William, stand on the
docks – we have moved from being immersed in water to being divorced from
it – and argue passionately, their contrasting ideologies tracked by the
diegetic sounds of a distant ship-horn and the rumbling of the docks themselves.
Fittingly, as their argument comes to a close, Edward turns from Will and walks
out towards the water (a foreshadowing of his final re-immersion into the river
that comes at the film’s close), while Will himself heads back towards
the banquet hall – away from the water – to rejoin
his wedding party.
Perhaps one of the most intriguing elements of Edward Bloom’s still vibrant,
to borrow a phrase from F. Scott Fitzgerald, “capacity for wonder,” is
that the creation of the utopian existence he has engendered endures. The viewer
is made aware of this by the music that tracks him, like a melodic aura, wherever
he goes, thus refuting the common assumption that utopias are born to fail at
the “hands” of men. Flinn begins a chapter with the following quote,
courtesy of Martin Rubin: “Music is the voice of the past, of memory, of
an idealized state, of a lost moment frozen in time and left behind by its inexorable
advancement.” However, Edward Bloom’s utopia is far from being dormant,
and his musical subjectivity constantly emphasizes this fact by his aural “wearing” of
song in the same way he physically “wears” his wedding ring. Music,
rather than embodying the voice of the past, comes to embody the voice of the
present and the voice of the future, as the music which tracks Edward’s
contentment has, rather than having been “left behind by [time’s]
inexorable advancement,” carried Edward’s utopia into the years ahead.
Edward Bloom is, to put it directly, Utopia-incarnate, an individual who has
transcended society’s common assumption (embodied by the skeptical William)
that man is incapable of creating (and then living within) an ideal world built
from the materials of earthly existence. Edward has been able to transcend such
skepticism by rejecting the conventions of mythic narratives, thus allowing for
his utopia’s outcome to differ from the utopias of the mythic voyagers
who have come before. Before we take Horkheimer’s and Adorno’s “Odysseus” argument
a step further, another section from Enlightenment is necessary:
Borchardt fails to perceive what epic and myth actually have
in common: domination and exploitation. What he finds mean
and vulgar
and therefore
condemns in
the epic – mediations and circulation – is only the development of naked
power – the fact from noble quality that he lauds in
myth. In the alleged genuineness of what is really the archaic
principle
of
blood
and sacrifice,
there is already something of the bad conscience and deceit
of domination proper to
that national renewal which today has recourse to the primitive
past for the purpose of self-advertisement. Aboriginal myth
already contains
the
aspect of deception which triumphs in the fraudulence of
Fascism yet imputes the
same
practice
of lies to the Enlightenment.
Horkheimer and Adorno capture a vital truth in the context
of the Odysseus tales: that violence is a necessary means
to reach a peaceful ends. The romanticizing
of vengeance is a dangerous one, as it sets the artistic
foundation for a culture to celebrate killing instead of
love.
Indeed, one of the hallmarks of the majority of mythic stories
is the hero’s
violent triumph over a series of obstacles that then allows the hero, at the
story’s conclusion, to stand alone, family unit intact, having slain all
pretenders and contenders to the throne. However, such mythic journeys inherently
preclude the possibility of enduring utopia, as the very definition of “success” is
dependent upon the annihilation of the freaks and exiles (Cyclops, sirens, Trojans,
suitors) that could potentially form some type of truly democratic community.
Modern myth is very much about sacrificing potential community for desired individualistic
sovereignty. It is quite understandable, then, why critics such as Flinn have
come to the conclusion that implicit in music’s “representation” of
utopias is that they are bound to fail, given that the central stories the modern
world embraces are bound up in an individual’s facility to transcend those
around him. In the case of Big Fish, Edward refutes these expectations by embracing
his potential “obstacles,” rather than attempting to violently defeat
them. Such reconfiguring of mythic “success” is vital to the film’s
message of enduring utopia, and music articulates this reconfiguration by tracking
these “others” with musical subjectivities which represent their
connection with Edward, the audience, and ultimately, situates them within Edward’s “utopian” world.
Perhaps the finest example of this type of musical-mythic
communality is the scene in which Edward first encounters
the town witch
(an aging woman
with
only one functioning eye) whose vacant eye, when it sets
its sights on an individual, foretells the manner in which
they
will die.
Rather than
Big
Fish utilizing
Edward’s
encounter with the film’s “Cyclops” as a flashpoint for Edward’s
establishing his dominance over an “othered” subject, Edward instead
speaks to the woman forthrightly, gleaning knowledge from her character and quickly
befriending her. During the walk, he tells her that he wants to know how he’s
going to die, because, then, it could make [him] stronger as a person. Once the
witch accedes to Edward’s wish, this knowledge serves
as a pacifying truth to Edward during his future times of
fear and
despair.
The witch
has given Edward
knowledge through communal interaction, rather than having
bestowed knowledge by embodying a potential archenemy whom
Edward needs
to conquer in order
to move forward in his journey. This reconfiguration is done
primarily through music,
given that we never hear (or see) the witch speak; instead,
it is up to the score to illustrate this moment of mythic
(and, therefore, utopian)
reconfiguration.
Though the scoring of Edward’s encounter with the witch
is certainly possessed of the requisite ominous overtones
that such a scene of mystery necessitates, the score immediately
lets the audience in
on the joke, if you will,
by lacing such classically standard horror scoring with an
acoustic guitar and a bluegrass
fiddle, two instruments which, given their historical roles
in American song, conjure a type of thoughtful, joyful Americana,
which presents
the
witch
as a loving elder who provides invaluable knowledge to Edward
at a key moment in his
journey. Further, the witch is played by Helena Bonham Carter,
who also plays the role of Jenny, the piano teacher
who
is important
in
Edward’s
and William’s lives. The moment both the elder and
younger Blooms go to Jenny’s house to visit her, they
hear her piano playing before they have even knocked on the
door. The simple piano chords that Jenny turns into a wistful
melody are subtly referenced in the scoring of the witch,
as we hear fragments
of Jenny’s song beneath the more haunted strains the
witch embodies. The witch is seen as a “carrier” of
musical subjectivity, which aligns her as one who “believes” – thus
placing her within Edward’s
experiential utopia.
Big Fish’s refusal to “dominate and exploit” re-situates myth
into a democratic space. Where Horkheimer and Adorno lament fascism’s “scenting
out a democratic spirit” in Homer, they are only partly correct: if there
is a “democratic spirit” in the Odysseus tales, it a democracy founded
upon war and bloodshed, unmitigated rage and the vengefulness possessed by the
Gods of Olympus. Big Fish, however, is a powerful antidote to such warmongering
attempts at forming the Great Society; Edward, once having recognized the unique
beauty and soulfulness of other human beings (regardless of physical appearance,
religion, gender, nationhood) incorporates them into his evolving, unbound utopia,
whose members will ultimately carry the torch of communal possibility once he
passes away. That he incorporates such constant, evolutionary vitality to his
communal enterprise is what keeps it alive – his utopia
is, rather than a staid, sterile environment disconnected
from the
outside world,
an endeavor
constantly gaining membership and meaning. Never is this
more evident than in his reconstruction of the town of Specter,
which Burton
fascinatingly articulates (primarily) through the musical
soundtrack.
Upon Edward’s leaving his hometown, alongside his newfound
companion, Carl the Giant (Matthew McGrory) – yet another
instance of Edward choosing friendship over antagonism – he
decides to cut through the forest to see what adventures
await him there. Edward ultimately stumbles upon the hidden
town of Specter,
a place that seems to exist outside of time itself. Specter
is the “impossible
unrepresentable,” a utopia existing outside of both “prehistory” and
history itself that Flinn and Julie Kristeva write about.
In other words, Specter embodies the failed utopias the American
viewer has come to expect. Burton emphasizes
this failure by the implicit creepiness with which Specter’s
utopian endeavor is conveyed: our first sight of Specter
is sound-tracked by banjo music increasing
in volume, and a series of shoes dangling from a telephone
wire at the edge of town. The shoes remind us of strangled
musical notes, dangling limply from a
musical staff, thus laying the groundwork for a utopia living
on borrowed time before Edward (and we) even realize where
we are. Such a musical wasteland is
humorously extended by way of the banjo music, which we soon
realize is being played by a very old man on a fragile porch.
As Edward makes eye contact with
the player, the melody becomes readily apparent: it is the
song “Dueling
Banjos,” so famously a part of the dark side of Americana
by its usage in the 1971 film Deliverance, in which
a group of city men find horror in the country. Burton emphasizes
the imminent doom by a clever twist of ironic filmic referencing – just
as the country town in Deliverance was ultimately buried
under water, so too will the town of Specter (in its present,
pre-historical
state)
be
buried underwater,
a fitting fate for an impossible way of existence.
However, Big Fish stands in stark opposition to the Old Testament
style vengeance and violence of Deliverance. The townsfolk
of Specter, though
wildly misguided
in their visions of happiness (the mayor brags that no one
ever leaves town), are still good-natured individuals who
revel in
nightly dances
and take pride
in their communal spirit. Clearly, they do not deserve the
economic depression, citywide famine, and debilitating floods
that overtake
them. But, since
their mythic hero is Edward Bloom and not the Holy Creator
himself, their town
will be not only brought back into existence, but re-built
according to Edward’s
own notions of utopia after Edward’s car (with him in it) is flooded along
with everything else by the deluge of Specter. Edward’s experience at the
bottom of the sea – which sets up another key linking of water and music – is
a defining moment in Big Fish’s affirmation of utopia
through film scoring.
As Edward’s car rests at the bottom of the sea, waiting
out the flood, the re-introduction of the haunting piano
keys (slowly tapped arpeggios which
throughout the film are a musical signal of things “magically” coming
together), are augmented by string music. It is within this
musical aura that the mysterious lady of the lake (whom Edward
had first witnessed during his first
trip to Specter) swims down to greet him at the window of
his car, which elicits a smile of recognition from Edward.
Thus, instead of a flood meant to drown out
the admittedly stale town of Specter, the flood is meant
to engender a rebirth – a
rebirth merging the musical subjectivities of the nameless
mermaid and Edward’s
utopian seeker. And yet, Edward’s reconstruction of
Specter is not complete until the town’s resident musical
being, Jenny, is re-incorporated into the town.
Edward’s visit to Jenny’s (who is now a grown woman) house is a fascinating
moment of filmic scoring: the haunting arpeggios that began during the flood
(and were being extra-diegetically placed into the world of the film) are, upon
Edward’s ascent up Jenny’s rickety steps, now shifted into the diegetic
realm of the film, as we hear her playing the same arpeggios and liltingly beautiful
melody on the piano. This is a wonderfully creative statement of Edward’s
attempts to follow through on his calling (the rebuilding of Specter), for, just
as the Lady of the Lake’s carrying Edward’s calling to him was marked
by this melody, so now are Edward’s final steps towards that goal marked
by another mysterious woman’s (Edward does not yet know this is Jenny Beamen)
carrying of the same musical piece. Fittingly, the moment Jenny turns to Edward
to refuse his offer to buy her house, she ceases playing, illustrating, through
the disappearance of the song, that his quest has been temporarily halted. However,
once Edward’s quest is fulfilled, and she signs her deed over to him, the
piano keys now merge seamlessly into the scene, the piano augmented with the
flourishes of strings, flutes, and a plucked guitar – Edward’s
utopian vision has been rendered whole.
Part II
Containing Multitudes:
Pop Music and the Re-evaluation of
the Father
However, the utopia that Edward carries
is not complete without someone to pass his utopia on to.
Therefore, if the film’s attempt at utopian fulfillment
is to be successful, it must, in addition to its re-conceptualization
of mythic narrative, also re-conceptualize the myth of the
patriarch. Or, more clearly,
unless Edward and William mend their broken relationship,
Edward’s carried
utopia will die with him. Given that Edward does not fit
the criteria for a “successful” father
(he travels all the time, has a secret life, etc.), the film
realizes a broader definition of paternal “success” is
in order. William articulates the father-son tension with
his father in a conversation with his wife early
on in the film: “Everybody likes my father. He’s
a very likable guy….Look,
you have to understand, he was never around very much when
I was a kid. And the reason he tells these stories, is they
take him to a place where he is much happier
than he is when he’s here.”
William’s issues with his father are the archetypal strains in father-son
relationships art has confronted in the past several centuries. Be it Shakespeare’s
blood-and-power epics King Lear and Hamlet, Freud’s Oedipally charged essays
on family socio-sexual politics, or Bruce Springsteen’s sins-of-the-father
pop songs, the patriarchal father is perhaps the most dominant cultural symbol
in the history of the Western World. And art has, for better or worse, helped
sculpt the myth of the patriarch into the rigid structure it is today. The problem,
of course, with the rigidity of this symbol is its reductive simplification of
fatherhood; just as there are an infinite number of fathers in the world, so
too are there many paternal types. This is especially the case in twentieth (and
twenty-first) century America, where changing mores in gender politics – and
politics in general – have helped create a host of alternate types of patriarchy.
Edward Bloom is certainly one of these alternate types. And Big
Fish’s exploration of his “alternative” patriarchy allows for the film’s
ultimate goal of utopian endurance to flourish. Fittingly, Big
Fish once again
utilizes popular music as the vehicle through which this re-evaluation occurs,
a fact which is especially apropos considering what popular music represented
in the 1950s and 60s America much of Edward Bloom’s fatherhood takes place
within. The film’s decision to track Edward’s
experiences to pop music provides an alternative method for
judging the
father.
Rock-and-roll has, in addition to being one of the dominant
musical genres over the past several decades, always been
considered a young person’s music.
From the moment Elvis Presley, Chuck Berry, Jackie Wilson, et al. burst into
the nation’s consciousness, much of the music’s commercial cachet
has been its (sincere or artificial) counter-cultural spirit. In this context,
rock-and-roll is the perfect signifier for Edward Bloom’s independent spirit.
For instance, when Edward tells of how he got the money to purchase he and his
wife’s dream house, the counter-cultural, anti-corporate, anti-authoritarian
spirit is in full-force: unwittingly forced into a failed bank heist by his old
friend (from Specter), the poet Norther Winslow, the two men make their comically
stumbling getaway to the sounds of the pop song “United We Stand.” Besides
serving as an ironic summation of Edward’s actions, it also captures Edward’s
admittedly counter-cultural leanings. Edward is a lover, not a fighter. Such
patriarchal reconfiguration is even more explicitly conveyed in the scene immediately
preceding the bank-robbery; Edward Bloom, shown in his prized red Chevrolet,
is tracked by The Allman Brothers song, “Ramblin’ Man,” as
he drives across an open highway:
Lord, I was born a ramblin’ man,
Tryin’ to make a livin’ and doin’ the best
I can,
And when it’s time for leavin’,
I hope you understand,
That I was born a ramblin’ man.
Well my father was a gambler down in Georgia,
He wound up on the wrong end of a gun,
And I was born in the back seat of a Greyhound bus,
Rollin’ down Highway 41.
I’m on my way to New Orleans this morning’,
Leaving out of Nashville, Tennessee,
They’re always having a good time down on the bayou,
Lord, them Delta women think the world of me.
The song is a brilliant evocation of Edward Bloom’s
status as an alternative patriarch, whose colloquial joviality,
unbridled
warmth,
and starry-eyed
wonder at the world around him stands in direct antithesis
to the withdrawn, opaque,
hardened John Wayne type which America has, more often than
not, considered to be the ultimate representation of the
Father.
As Big Fish unfolds, we come to realize that William misreads
his father’s
repeated absences from home as a lack of interest in his child. But, by the film’s
conclusion, we realize that Edward’s years on the road were spent creating
the enduring utopia that would be the legacy Edward was to leave for William.
As Big Fish’s final scenes play out, culminating in Edward’s funeral,
where the characters whom William has decided were but figments of his father’s
imagination arrive to pay their respects, it is clear that Edward’s life’s
work was to, literally, bequeath a community which, upon his death, would become
the “tangible” utopia his son had always refused to believe in. “Ramblin’ Man” is
an ideal song to help track this unique goal. Implicit in the song’s opening
verse is the narrator’s plea for “understanding” (a charge
both Edward and William want from the other), and it is an understanding which
subtly articulates that, upon the narrator’s leaving (which, in Edward’s
case, will be his death), his true reasons for his “ramblin’” will
be revealed. Moreover, such “ramblin’” is significant on two
distinct levels, as it is not only Edward’s physical “ramblin’” (his
traveling) that is misunderstood, but his vocal “ramblin’” (his
penchant for storytelling) that is a source of confusion (for William) as well.
Though William interprets his father’s stories as proof-positive of his
father’s endless mendacity, the song tells us that only upon Edward’s “leaving” shall
the truth of this (second) “ramblin’” be made clear. In the
case of Big Fish, we come to find that Edward’s “ramblin’” provides
the requisite link for the disparate exiles and outsiders
who ultimately make up his utopia.
As rock and roll can be seen as the music of a new generation,
Edward is clearly a member of that new generation, for whom
the old ideas
of patriarchy
no longer
apply. The 1950s and 60s in America were truly a time of
flux, and Edward, ever the free-spirit, embraced these changes.
His
fatherly choices were,
rather than
the tough-love ideas espoused by the generations that came
before him (when the father was around a great deal physically,
but
rarely emotionally),
he has chosen
an entirely new method to set an example for his son. Therefore,
The Allman
Brothers song represents Edward’s fresh twist on the
old ways; by tracking Edward with a music tied to rebelliousness,
Big Fish challenges the stale
notions
of the father that we have for so long held dear. This rebelliousness
articulates
a utopian capacity within the body of the father that has
so rarely been explored in mythic narratives, a capacity
which
rock-and-roll
music brings
to light
with considerable aplomb in Big Fish.
Further, though it is quite clear that the song is possessed
of a desire for understanding between father and son, music
also functions
as a
celebratory embodiment of the “not-yet-conscious,” that the music scholar Ernst Bloch wrote
about. By tracking Edward’s travels with a song as openly celebratory as “Ramblin’ Man,” the
film makes it clear that what is to come – especially in the case of Edward
Bloom’s utopian dreams – will be realized. Clearly, Bloch’s
notions of pop music’s “anticipatory” qualities
are utilized to full effect in the film, as we see Edward
Bloom embody an alternatively,
prophetically utopian masculine ideal, whose presence complicates
the
oft-held critical assumptions
that the realm of musical utopia is strictly a feminine one,
whose inherent fragility is fractured with the arrival of
the patriarch.
Consider the flurry of scenes leading up to Edward’s courtship of Sandra,
the girl who will ultimately become his wife (Jessica Lange/Alison Lohman). Edward,
who has toiled away as a jack-of-all-trades at a traveling circus for months
just so he could glean knowledge from his boss as to who Sandra, “the love
of his life” (whom he had first witnessed in attendance at said circus)
was, finally heads to Auburn University (where Sandra is a student). Though Sandra
is engaged, that Edward is sound-tracked while walking to her door by the Buddy
Holly song, tells us that she is destined to be Edward’s:
Everyday it’s a-getting closer
Goin’ faster than a roller coaster
Love like yours will surely come my way
Everyday it’s a-goin’ faster
Everyone says go along an’ ask her
Love like yours will surely come my way
The song’s melodic bed – comprised of understated acoustic guitar
and a breathtaking use of the celeste – creates an atmosphere of innocent
certainty which the lyrics further. In the case of Edward Bloom, this certainty
is destiny incarnate, as he successfully woos Sandra away from her fiancé.
As was the case with “Ramblin’ Man,” popular music is possessed
of a prophetic voice which allows the viewer to see into the future, a prophetic
capacity which also enables Edward’s musical utopia to continue unabated.
In other words, Edward’s refusal to succumb to fate
is articulated by his carrying of musical subjectivity with
him.
The question, then, is this: what does Edward Bloom’s
capacity for musical utopia (and its attendant relation to
a seemingly pre-destined future) have to
do with the re-evaluation of the Patriarch? Before supplying
the answer, it is important to further articulate Kristeva’s
notions of the maternal-musical relationship to which I alluded
earlier.
Flinn
provides a strong
summation:
"Inhabited as it is by gestures, rhythms, sounds, and movements
offered through the maternal body, the chora exists prior
to naming, prior
to language, prior
to the father. Much as in Barthes' idea of significance,
difference is negated here; meaning is made similarly impossible
and erotics
are random
and free-floating."
The chora is closely aligned with Kristeva’s well-known
concept of the semiotic, and in fact she often uses the two
terms interchangeably.
The chora
is a pre-Oedipal, imaginary place in which the infant cannot
distinguish self from mother, subject form object, nor splits
of any other
kind. For
the subject
it offers a place of self-fulfilled plenitude, a utopian
moment within its early history. Yet while the chora is first
and
foremost a spatial
construct,
it also
suggests a temporal one. In fact it might best be conceived
as a space dramatically marked by time, inhabited by the
ghosts of goods
already
past. Kristeva is
careful to downplay the idealized dimension of the chora
and its relation to early subjectivity,
however, maintaining that only after the subject has entered
the symbolic can this site begin to gain meaning or be theorized
at
all. Yet, at
the same time,
and because its utopian dimensions can only be gauged retroactively,
the pre-Oedipal chora exists as a theoretical projection
which, though unattractive
as an alternative
for representational practice and subjectivity, ultimately
remains
an irretrievably lost utopia.
Kristeva’s notions of lost utopia are, clearly, tied to the belief that
the chora (musical realm) is a “pre-historical” moment of bliss which,
once the father emerges, is forever shattered. More clearly, we only can become
aware of our inhabitance of utopia after we has been expelled from it. Thus,
the emergence of the patriarch is one marked by violence, as the father’s
presence violently negates the child’s (and the mother’s)
formerly idealized state of existence. Such methodology,
though thought-provoking, does not align with the father
we encounter
in Big Fish. Rather than
the
killer-as-patriarch,
an image so infused with our American heroes that our entire
socio-sexual beliefs are defined through them (i.e. John
Wayne, Theodore Roosevelt,
Ernest Hemingway)
men who confronted all-comers and violently established their
identities by way of interpersonal conflict, the film gives
us Edward Bloom.
Rock-and-roll, a music
intrinsically tied to a counter-cultural set of beliefs that
most often aligns itself in opposition to martial conflict
(the Beatles,
Stones,
Jimi Hendrix,
Joni Mitchell, et al were noted opponents of the Vietnam
War) is, then, chosen to track a man who embodies the fundamental
beliefs
rock-and-roll
has so
often
espoused.
Why is this an important shift? Because, if part of the classical
father-son relationship is one marked by rebellion (the son’s revolting against his
father’s physical/emotional domination), then Edward’s
alternative patriarch represents a potential for reconfiguring
the father-son dynamic
in a way which would eliminate the need for tension between
the two. Perhaps much
of the conflict William experiences with his father is born
out of his inability to understand a man whom he has no cultural
reference point
for; in other
words, how is William supposed to understand his father when
the culture he has been
raised in has created no (cultural) space for a man like
Edward? Big Fish provides this space through music, arming
William
with
the
requisite
understanding
that
ultimately eliminates the conflict between himself and Edward.
Part III
One from the Heart:
Musical Subjectivity and the Art of
Storytelling
Which brings us to the dual funeral scenes at the film’s close. Though
it is clear the first “funeral” is a dream-narrative created out
of the shared imaginations of the now-reconciled Edward and William, while the
second “funeral” is the earthly, real-life equivalent, both share
an overriding sense of celebration and (sustained) enchantment. Fittingly, it
is popular music, which has served the film’s utopian vision so loyally
throughout, that is asked to carry Edward’s utopian vision full-circle.
The music of these final scenes gathers these disparate elements together beautifully,
as we see a consummation of Edward’s utopia, as magic
and truth, faith and beauty, fathers and sons, husbands and
wives,
myth and
religion, all
merge into a unified, enduring whole.
As William awakens from his slumber to find Edward has emerged
from his coma, it is immediately clear that language has
failed the talkative
Edward just
when he needs it most. Stammering inarticulately, Edward’s gestures tap William
to narrate this last adventure of Edward’s life, while Elfman’s score
is the musical stand-in for Edward’s voiceless subjectivity. As William
begins to narrate Edward’s dreamed journey towards the river, the strands
of Elfman’s score, which have, for nearly the entire film, been disparate
instrumentally and melodically, now begin to merge into a unified whole — symbolic
of Edward and William’s reconciliation, and Edward’s “success” as
a father (and a man) as he moves towards death. The listener is overwhelmed by
the piano arpeggios, ascending strings and strummed guitars that have tracked
sections of Edward’s narrative throughout the film. Though the death of
the father is classically seen as a necessity for the son to forge his own identity,
the music makes it clear that Edward’s death is yet another “movement” in
the utopian process he created, which William will now further.
With William and Edward speeding (in Edward’s vintage red Charger) towards
the river, they are forced to halt on the bridge because of traffic. Immediately,
the music stops, and the viewer is removed from the diegetically wondrous aural
strains of the dream-narrative. However, Carl the Giant, one of Edward’s
earliest exiles to join his amorphous utopian community, steps forward to push
the cars out of the way (all the while being tracked by bass strings and pounding
drums, which emphasize not only his authoritative presence, but, more importantly,
his possession of the musical subjectivity which aligns him as “within” the
utopian community). Carl’s ability to clear the roads for William and Edward
parallels his ability to re-start Edward’s (and the viewer’s) musical
subjectivity, thus emphasizing music’s ability to (within
the world of Big Fish) serve as the chief method of narrative
seamlessness and,
ultimately, utopian communality.
By emphasizing both Carl’s possession of musical subjectivity (fittingly,
Carl “possesses” a segment of Edward’s musical theme) and William’s
situation within Edward’s musical subjectivity (music no longer stops when
William enters a scene), Big Fish illustrates that the utopia that Edward has
worked so hard to create will not be annihilated with his passing. In fact, the
opposite is the case: as Edward moves closer to death, his utopia is moving closer
to physicalized wholeness, as the myriad of individuals who have helped to comprise
his utopia over the years have gathered at the water’s edge to send off
their utopian catalyst. As William carries Edward into the river – where
Edward is greeted by his “lady in the river,” Sandra – the
strings step forward to highlight the blissful, transcendent finale of which
Edward’s life is so deserving. Literally, the music that scores Edward’s
final journey make the listener aware that the America Edward has constructed,
replete with the exiles and outsiders, freaks and dreamers with whom he has associated,
is once again emblematic of the “democratic spirit” Horkheimer
and Adorno believed myth so often sacrificed.
With the “second” funeral, Big Fish illuminates that such a democratic
re-situation is inherently possessed of a magic which can only be articulated
through the wondrousness of popular music. Thus, Edward Bloom’s eulogy,
naturally, is told through melody, rather than words, as the specific “words” of
memorial are drowned out by a fully realized orchestral score. Ultimately, Big
Fish’s tracking of Edward Bloom’s utopian legacy
with popular music re-inscribes popular music with the facility
to chart
what is
gained in this
world, rather than simply what has been lost. And, with this
reconsideration of filmic utopia, it asks the viewer to re-think
the limitations
we have classically felt cinema music possesses.
September 2006
From guest contributor Paul Kareem Tayyar |