Skip to main content

Lars von Trier’s Sex Therapy: “Nymph( )maniac Vol. 2”



This is just the sort of movie that you wander into fully expecting to find Jamie Bell of Billy Elliot fame as a whip-wielding S&M master. Welcome to Vol. 2.

After the sex-o-rama of Vol. 1, what other nasty surprises can there be, you ask? You get 40 lashes (or 39, according to Seligman) in perverted Roman fashion for asking such a dumb question. This is Uncle Lars’ house of fun we’re talking about.

To start with, there’s the Catholic church parallelism. In the chapter “The Eastern and the Western Church (The Silent Duck)”, we’re asked to examine the (Western) Catholic penchant for sadomasochism (what do you know, Christ’s martyrdom is mentioned), and in the meantime, Joe gets herself strung up like a Christmas turkey when she hooks up with K (Bell), an exclusive S&M expert with a fetish for authentic leather horse whips, rope knots, face-slapping, and an eyebrow-raising manoeuvre he dubs the “Silent Duck” (I’ll leave this one up to your imagination). We’re told that Joe, like Pavlov’s dog, gets sexually stimulated in anticipation of the pain. This is likened to the Catholic love of suffering – which I’m pretty sure your local pastor will expound on during the upcoming Sunday mass.

Personally, I’ll never be able to watch Billy Elliot ever again. No joke.

Why does daddy’s girl put herself through the humiliation? To counter her loss of sexual sensitivity due to her marriage to Jerome (LaBeouf) and motherhood. Here Uncle Lars pulls no punches. Family life kills the sexual impulse, no two ways about it. May I refer you to Melancholia and Anti-Christ for proof?

As we move into the penultimate chapter “The Mirror,” still reeling from the graphic violence, we find Joe attempting to come to terms with her “illness.” She opts to join a sex addiction therapy group. In the hands of a Hollywood director, Joe would of course be cured by new-age positive energy and embraced by all of womankind for learning to love herself. But this is a Von Trier movie, and Joe, as we’ve known all along, doesn’t see her condition as an “illness.” It’s her identity, her whole being. In a brilliant gesture we’ve come to expect from Uncle Lars, bourgeois, middle-class morality is laid to waste.

However, the masterstroke comes in the final chapter “The Gun” – when Seligman (Skarsgard) attempts to interpret Joe’s behaviour for us, labelling it the ultimate feminist move, the single most powerful statement any individual could make about his/her sexuality. The viewer’s inclination is to buy this wholesale. We’ve been conditioned by the 21st-century global village to put on those politically correct goggles at all times. (The discussion of the use of the word “Negro” between Joe and Seligman is also hilarious.) If the viewer takes Seligman’s words at face value, he’s instantly done for. This is exactly what Von Trier aims to do: to hold up the mirror of hypocrisy so that you can take a good look at yourself.   


The state of the world as it is, flagrant intolerance and hatred stretching from Africa to Russia, shows that a film such as this is needed now more than ever. But guess what? Those are the last places on Earth you’ll come across a Von Trier movie. How’s that for irony?


Director: Lars von Trier
Writer: Lars von Trier
Cast: Charlotte Gainsbourg, Stellan Skarsgård, Stacy Martin, Shia LaBeouf, Uma Thurman, Jamie Bell, Christian Slater, William Dafoe

Comments

Popular posts from this blog

Approaching Haruki Murakami’s “Kafka on the Shore” the Jungian Way

“The world of gods and spirits is truly nothing but the collective unconscious inside me.” – Carl Jung, On the Tibetan Book of the Dead What appears to be supernatural and surrealistic in Haruki Murakami’s Kafka on the Shore  does not have to remain that way once we accept that in Murakami’s fictional world, the natural and the supernatural often cross paths and become one single unity. In the previous three entries on the novel, I have extensively discussed its relation to Sophocles’ Oedipus Rex . But here I intend to explain why the supernatural should in fact be deemed natural, and how this reasoning is a direct reference to the theories of Swiss psychologist Carl Gustav Jung and German philosopher G.W. F. Hegel, both of whom are mentioned in the novel. Carl Jung’s psychological theory on the “collective unconscious” (the notion positing that all humans – regardless of race and culture – share a psyche containing “latent predispositions towards identical reactions” [1...

Found in Translation: An Interview with Jay Rubin and J. Philip Gabriel

I came across this revealing interview with two of Haruki Murakami’s trusted translators: Jay Rubin ( 1Q84 ) and J. Philip Gabriel ( Kafka on the Shore ). It sheds light on how difficult it can be to translate a "culture." The interview can also be found at San Francisco Bay Guardian Online . Found in Translation Haruki Murakami's interpreters discuss the art of building literature anew 04.11.12 - 3:22 pm |  Soojin Chang   Jay Rubin & Haruki Murakami Ludwig Wittgenstein once said "the limits of my language mean the limits of my world." So for the sake of expanded horizons, let's say thank you to professional translators, the diligent souls who dedicate their lives to the subtleties of language. When interpreters dissolve linguistic barriers, we are able to peer into the worlds articulated in literature of distant lands to understand them as our own. But how do they do it? Surrealist Japanese author Haruki Murakami's translato...

Inside Toru: An Analysis of Haruki Murakami's "The Wind-up Bird Chronicle" (Part 2)

Darkness, wetness, claustrophobia – three unpleasant elements that we usually associate with the water-well. The well, due to its mysterious and sinister status, has in the past featured prominently in popular Japanese culture, with perhaps the horror trilogy Ringu being the prime example. It plays a central role in The Wind-up Bird Chronicle . The first page of my 1998 Harvill edition is ink-black with a white circle hovering in the top half, representing the perspective of one who sits at the bottom of a well and looks up. This is an ominous foreshadowing of what is to happen to Toru half-way through the novel. In Book 2, Chapter 5, Toru descends to the bottom of the well on the Miyawaki property for the first time. The rationale behind this strange act is never clearly spelt out, but the reader would not be wrong to deduce from the circumstances in Toru’s life that he believes by spending some time in the well, his mind will find the peace that it desperately needs. What...