jueves, 31 de agosto de 2017

THAT'S MOTIVATION ENOUGH

#OthElokuu

Eric Minton, US. June 2013.

IAGO IS THE SOLDIER'S SOLDIER: THAT'S MOTIVATION ENOUGH
This is a play of pathologies, and Iago's is his ego, specifically his military ego. This is a guy who probably sees himself as a general some day and that some day has been waylaid by a damn counter-caster.

In Othello, William Shakespeare inserts an extraordinary moment between Desdemona and Iago after their arrival in Cyprus before they know whether Othello has come safely to port—extraordinary in that it is an interchange that has echoes in reality among us military commander spouses. After some public joshing between them, Desdemona suddenly interrupts the wit war by asking, "There's one gone to the harbour?" "Ay, madam," Iago replies. "I am not merry, but I do beguile the thing I am by seeming otherwise," she says and then, in the next line, goes back to the joking. This interlude is not accompanied by a stage direction, but if it is an aside between Desdemona and Iago, it establishes how much Desdemona, following her husband's lead, not only trusts Iago but leans on him herself.
Across the eons, the ubiquitous They have been pondering Iago's motivation in this play. Can it be only that he's upset over not being named Othello's lieutenant? Is it jealousy, whether directed at Cassio, Othello, or Desdemona? Is it the suspicion that Othello cuckolded him? Is it, perhaps, extreme insecurity? Is it racism? Meanwhile, the question I hear more often among modern audiences is how could Othello be so gullible?
My question is when did Shakespeare serve in the military? And I don't mean the 16th century English army or navy, but the 21st century armed forces. I grew up in the U.S. Air Force and was married to the Air Force 20-plus years, and, as a journalist, worked for or with every branch of the U.S. military. To me, Iago's actions and Othello's reactions are integral to the play's military context. Maybe Iago takes his being passed over for promotion to extremes—but maybe not.
Othello's military setting not only factors into Iago's motivation and Othello's gullibility, it provides the means for Iago to carry out his machinations and the environment that smoothes his way. It also offers clues to Iago's true personality that manifests in his sadistic behavior.
Granted, the military I know is 400 years removed from that of Shakespeare's time, but I'm struck by the extent to which Shakespeare establishes a military context that seems so familiar to me. And before I proceed with my observations, I want to state that while I can see Iago and Othello in today's military, I don't consider them representative of today's military. Iago is but one of 16-plus characters in Othello, or just over 5 percent of the play's population. That math could probably be accurately applied to the character of the modern military, as well. Unfortunately, as it is with Othello itself, it is that 5 percent that hogs the spotlight (even as I write this in an airport waiting lounge I'm hearing a CNN news report of the ongoing sexual assault scandal in the U.S armed forces). Why so much commentary on this play downplays or even overlooks Iago's internalized persona as a soldier is baffling, considering that his status in the army is foremost in his own mind. He brings it up with his third line in the play. His first two lines are interjections to Roderigo to patiently hear him, and then Iago explains how he sent Othello envoys "in personal suit to make me his lieutenant." This wasn't just any promotion. Though in today's military, a lieutenant is at or near the bottom of the officer rank structure, in the Venetian army Shakespeare is portraying, the lieutenant is the general's second in command, the vice commander. It doesn't carry a lot of prestige in the army's intersection with the civilian world (note that Cassio is silent in the senate scene), but within the military it is a position of great stature among the soldiers. While the commander provides the vision, sets the policies, and establishes the strategies, the deputy is the one who makes sure the commander's orders are carried out.
"Good Michael, look you to the guard tonight," Othello orders Cassio in Cyprus, and adds,"Let's teach ourselves that honorable stop not to outsport discretion." Cassio replies, "Iago hath direction what to do, but notwithstanding, with my personal eye will I look to't." Here's the chain of command explicitly established: the general turns command over to his deputy (the lieutenant) along with his overriding vision to not outsport discretion, and the deputy passes the order down the ranks to the first sergeant or platoon leader (Iago). For good measure, the deputy here assures the general he will follow up—but Othello has a telling reply we'll address in a bit.
Iago didn't merely covet the lieutenantship; he felt in his heart he earned it as the best man for the job. "I know my price, I am worth no worse a place," he tells Roderigo. Iago then recounts his combat record with Othello "at Rhodes, at Cyprus, and on other grounds Christened and heathen." Iago and Othello are war-bred brethren, whereas Cassio, according to Iago, doesn't even have combat experience. He "never set a squadron in the field nor the division of battle knows." Rather, Cassio is "a great arithmetician" and "counter-caster"—he's an accountant. In today's military, such administrative officers are derisively called bean counters, desk jockeys, admin weenies. Cassio's preferment over Iago is doubly galling to an infantry grunt like Iago. Meanwhile, Othello names Iago his ensign or ancient, which in the mid-16th century was the flag bearer in battle. Today, ensign is the lowest officer rank in the U.S. Navy, but in Shakespeare's portrayal of Iago he's akin to Othello's top-ranking non-commissioned officer (NCO).
At this point in Iago's explanation to Roderigo of why he hates the Moor, an interesting insight into Iago's true nature appears. Roderigo, a civilian, remarks that if it were he who had been so jilted, he would have become Othello's hangman. Iago, however, views it from a different perspective. "Why, there's no remedy," he says. "'Tis the curse of service." How true. In the military, if you don't make promotion you don't protest, pout, or plead, you just get on with doing your job or you get out. This reply to Roderigo shows Iago to be a soldier first and foremost, though one who has served long enough to become cynical, saying "Preferment goes by letter and affection, and not by old gradation, where each second stood heir to th'first."
In itself, this does not fully explain Iago's drive for revenge, but this is a play of pathologies, and Iago's is his ego, specifically his military ego. This is a guy who probably sees himself as a general some day and that some day has been waylaid by a damn counter-caster. That's hard for even the most upstanding among us to handle gracefully. Iago has earned his reputation through combat service; in peacetime, he becomes so restless he turns to gulling Roderigo for his adrenaline fix. Meantime, the fierce general he loyally followed all these years has suddenly started courting a young debutante and selected a pretty boy ("a fellow almost damned in a fair life," says Iago) as his second in command. All factor into his agitation (latent racism may be present, too).
Then there's that bedeviling rumor. "It is thought abroad that 'twixt my sheets [Othello] has done my office," Iago says in his first soliloquy. "I know not if't be true, but I, for mere suspicion in that kind, will do as if for surety." In a later soliloquy, he hammers on this point again, that his suspicion "doth … gnaw my inwards." His wife, Emilia, brings up the accusation herself late in the play. "Some such squire he was that turned your wit the seamy side without and made you to suspect me with the Moor," she says to Iago in Desdemona's presence. Based on Iago's own doubts in the beginning and Emilia's casual dismissal of the rumor later with Othello's wife in the room, we can safely presume that Othello did not cheat with Emilia.
So what? It is the rumor alone that matters to Iago. Such rumors can run rampant in military communities, and whether true or not, they taint opinion among serving men and women. I once heard about a general's wife who had sex with various airmen on almost a daily basis in their home on base. I heard of an affair involving two officers, one of them the wife of a high-ranking member of the unit. I heard of the commander screwing an officer and enlisted woman on his staff. I have no idea if any of these are true, but regarding the last I had such a loathing for that commander that I, for mere suspicion, took it for surety. Maybe, in this respect, I am an Iago.
Except that Iago is also a man with criminal tendencies already established, as he's well into scamming Roderigo as the play begins. Remember, too, that Iago makes his way as he goes: He meditates on a course of action and then develops it as circumstances allow. When he realizes how much psychological power he's gained over Othello, that's when his pathological egotism pushes him over the edge into having Cassio murdered and getting Othello to murder Desdemona.
Which brings us to how Othello could allow himself to get into such a fix in the first place. We'll start where we left off in his exchange with Cassio about setting the guard that first night in Cyprus. "Iago hath direction what to do, but notwisthanding, with my personal eye will I look to't," Cassio says. "Iago is most honest," Othello replies. Critics point to this as one of many ironic lines that exemplify Iago's duplicity, but Othello's statement reads to me as a gentle admonishment of Cassio. The general is essentially telling the lieutenant, "Iago knows what he's doing" with the implied subcontext of "Let him do his job." I can't count the times I've heard commanding officers issue such rein-tugging hints to over-zealous lieutenants. As we'll see later, Cassio gets the hint.
Military ranks are divided between officers and enlisted (including NCOs). At the top of the NCO ranks, you have the sergeant major in the Army and Marine Corps, the master chief petty officer in the Navy, and the chief master sergeant in the Air Force, the latter two going by the sobriquet "Chief." Though even the lowest grade officer outranks them, senior NCOs are afforded the utmost regard by even the highest-ranking officers. I used to work with a retired Air Force chief master sergeant, and my wife, a retired colonel, always called her "Chief" out of respect. Whenever I told my wife about some difficulty I was having at work, she'd advise, "and what does the chief say?" Rare is the commanding officer who doesn't have a tight relationship with the unit's senior NCO, and in many cases the commander is closer to the chief or sergeant major than to the deputy.
It's clear from the stage business established in the dialogue that Iago fills the role of sergeant major to General Othello, and Shakespeare goes to great lengths to establish such a commander/chief relationship between Othello and Iago.
  • The first conversation between general and ancient is one of easy bonhomie that transcends rank, and in it Iago is establishing his loyalty.
  • Iago knows of Othello's elopement with Desdemona before Cassio does; though Cassio served as the couple's courtship liaison, he even asks who Othello has married when Iago brings it up.
  • Othello requests that Desdemona be put in the care of Iago's wife. 
Thus do commanders put utmost trust in their senior NCOs. Every good senior leader expects his or her most-senior NCO to "speak truth to power." In return, one of the unspoken duties of a good NCO is to watch his or her commander's back, making sure the commander is not blindsided. Iago manipulates this commander-NCO paradigm. He drops casual observations to pique Othello's attention: "Ha? I like not that," an under-his-breath exclamation as they see Cassio steal away from Desdemona, spoken loudly enough for Othello to hear. Iago offers good counsel: "Beware, my lord, of jealousy." Iago briefs Othello on situational awareness: "I know our country disposition well: In Venice they do let heaven see the pranks they dare not show their husbands." And Othello demands Iago speak the truth: "I prithee speak to me as to thy thinkings, as thou dost ruminate, and give thy worst of thoughts the worst of words." Iago first asserts his duty up and down the ranks: "Good my lord, pardon me. Though I am bound to every act of duty, I am not bound to that all slaves are free to. Utter my thoughts?" With this, Iago ironically gets Othello to set aside rank. "Thou does conspire against thy friend, Iago," Othello says.
Bred in the other half of the commander-NCO paradigm, Othello readily gets caught up in his ensign's web. And no matter how close commanders and senior NCOs become and how much mutual respect they may hold for each other, the moment they ignore their ranks and treat each other as equals, chaos comes.
It is also because of his reputation as a long-serving loyal soldier to Othello that Iago is able to ensnare Cassio in the first place. When Iago comes on stage after Othello and Desdemona have gone off to bed, Cassio tells him they "must to the watch." But Iago protests: "Not this hour, lieutenant; 'tis not yet ten o'th' clock." Cassio has heard his general say not six lines before that "Iago is most honest" with its implied admonishment, so he's going to go along with the command sergeant major here (he might even figure that Othello would, too). Iago proposes Cassio join the party of revelers as a show of esprit de corps (and learns from this that the desk jockey can't handle his liquor—but the real soldier probably suspected that anyway), and after Cassio departs drunk, Iago surreptitiously imputes him to the other soldiers, calling him a "soldier fit to stand by Caesar and give direction" but one with a vice for drunkenness that could be his undoing. This sets up Cassio as the presumed bad guy when he comes back on stage running after Roderigo with sword drawn. Iago uses the same imputative device to slander Othello later in the play. "It is not honesty in me to speak what I have seen and known," he says to Lodovico after Othello strikes Desdemona in public. "You shall observe him, and his own courses will denote him so that I may save my speech." This is a soldier who knows how to walk the tightrope of loyalty to both his commander and his government while still covering his own rear.
Iago also plays the dual loyalty card brilliantly when he testifies about the drunken brawl to Othello. "I had rather have this tongue cut from my mouth than it should do offence to Michael Cassio," he says, and upon this prelude, he tells the truth—and what he describes are, indeed, the facts—that inevitably will lead to the cashiering of Cassio. Accountability is the lot of the ranking officer—in this instance, Lt. Cassio—and Iago is certain of this before he proceeds.
The Philadelphia Shakespeare Theatre's recent production of Othello highlighted Iago's misogynist tendencies, and even in this context the soldier's persona may factor into his actions. For it's not just Cassio who has usurped Iago's place as war-bred brother of Othello; Desdemona has, too. "Our general's wife is now the general," he tells Cassio, and I sense this belief piles on the other sleights he's endured to further turn his stomach. Not only that, Othello brings Desdemona and Iago's wife along as he prepares to defend Cyprus from an invasion. This is a war zone! Even today, while we are now sending women into combat (to the gnashing of teeth of many an old Iago-like soldier) we certainly don't send soldiers' civilian wives (or husbands, for that matter) into war zones, or even potential war zones, as some posts in South Korea are unaccompanied assignments. For a professional soldier like Iago, this enforced domesticity means the war zone is no longer his comfort zone.
I've encountered some Iagos (just not quite so pathological). I know of more than a few Othellos who overextended their trust in their subordinates beyond rank and suffered downfalls as a result. I've not seen a subordinate getting his or her commander to kill a spouse—at least not literally. But I have no doubt from my personal experience and knowledge that reality could mirror this fiction some day (if it hasn't already), just as this fiction so adeptly mirrors today's reality.
Eric Minton
June 4, 2013

miércoles, 30 de agosto de 2017

EL GARDENAL (J. CORTÁZAR)



Bueno, ahora ocurre que Étienne nos telefonea al bar de la esquina hace media hora, para decirnos que lo mejor va a ser que pasemos la noche fuera de casa, por lo menos hasta saber si Guy se va a morir o va a vomitar el gardenal. Sería bastante malo que los flics subieran y nos encontraran, son amigos de sumar dos y dos y lo del Club los tenía bastante reventados últimamente.

Julio Cortázar, Rayuela

martes, 29 de agosto de 2017

EL LENGUAJE DE LAS FLORES

Ese no es el lenguaje de las flores. Hay otro que has debido entender, mucho más elocuente. Cuando una flor se dobla hacia el suelo, es que tiene sed… Cuando palidece, es que desea la caricia del sol… Cuando se balancea en su tallo, es que es feliz, no que ansíe morir cortada sobre tu traje… Y cuando, como tú ahora, se mustian, es que va a terminar pronto su existencia…


Extracto de un cuento de Calleja.

IT WAS A DARK AND STORMY NIGHT...

It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, and he said to the First Mate: "Tell us a yarn." And the First Mate began:
It was a dark and stormy night, and the Captain stood on the bridge, nodding off and drifting away into sleep, for the same yarn had been told over and over again...

lunes, 28 de agosto de 2017

STRAW INTO GOLD: THE SNOW QUEEN

Shards of Glass


The Snow Queen by Hans Christian Andersen is my favourite, right up there with Rumpelstiltskin

This unusually long fairy tale grasps hold of the imagination with something inherently wondrous and magical--snow--as well as a vast northern landscape, a turn of seasons, a queen of merciless nature, and a brave and strong little girl determined to find her best childhood friend.

One might be confused, then, when The Snow Queen begins with a tale that seems to have little to do with what the title suggests. 

The "First Story"* tells of a "real demon," who takes delight in wickedness and creates a mirror in which all good things it reflects are distorted.  He and his fellow demons (disciples), in their pride, decide to carry the mirror up to heaven, to mock even the angels or the gods (or to eclipse the sun), but the mirror is far too heavy for them.  It slips and falls to earth, shattering into infinitesimal pieces that lodge into the hearts and eyes of human beings.

Some of the fragments were so big that they were used for windowpanes, but it was not advisable to look at one's friends through these panes.  Other bits were made into spectacles, and it was a bad business when people put on these spectacles meaning to be just.

On The Snow Queen annotations of the web's number one fairy tale resource, SurLaLune, Francesca Matteoni provides interested readers with some context:

The looking-glass is a recurrent symbol in fairytales, see for example Snow White.  In this specific case, as Lederer notes, the reflecting surface can represent the illusion of the senses in which the reality of the soul is misshaped.  A similar concept is traceable in the Gnostic doctrines, according to which the Abrahamic LORD was not responsible for the creation of the world: the earthly world was in fact the result of a separation from the realm of the spirit, and of the illusory work of an evil demiurge (Lederer 1986, 6-7). 

This is very interesting, especially, as Ms. Matteoni mentions, because mirrors appear so frequently in fairy tales. 

When I first read about the distortion-mirror, however, it didn't seem to me that the mirror revealed the untrustworthiness of the five senses.  Rather, I thought this was an ice-clear commentary by the author about the taint of the fallen human soul.

Readers of Dante and Milton, or even those passingly familiar with the western classics, might recognize the shattering mirror, the demons' pride and their fruitless revolt against the heavens, as a "mirror-image" of the Fall.  The bits of glass that scatter to earth and that later contaminate little Kai are like the residual effects of that fall, be it original sin, concupiscence, or what have you. 

It's not literally Kai's eyes that are the distorting instrument, but the illusory mirror which transforms the physical things--things that are real and in the temporal world, like the children's roses--into ugliness.

Perhaps Andersen meant the mirror as commentary on the politics of his day, perhaps of people that he knew, but more than that, of human nature itself, of people who, for whatever reason--be it a grudge, bigotry, jealousy, or a sense of entitlement--view their fellow human beings through a distorted lens. 

Everyone probably knows one or two of these people.  Maybe they are the kind of people whose mouths are always ready with complaints, who don't know how to take a compliment and are quick to judge and mistrust, or insist that "all the best people [become] hideous, or else they [are] upside down and [have] no chests or bellies."

At any rate, it prepares readers for little Gerda's redemption-esque quest to restore Kai to innocence and safety.

What were your thoughts, if any, on the introduction to this classic Andersen tale?  Am I wrong about the symbolic role the mirror plays in the First Story?


Snowflakes and Roses

Kai said, "Oh, something struck my heart, and I have got something in my left eye!" 
The little girl put her arms round his neck, he blinked his eye, there was nothing to be seen. 
"I believe it is gone," he said, but it was not gone.  It was one of those very grains of glass from the mirror, the magic mirror.  You remember that horrid mirror, in which all good and great things reflected in it became small and mean, while the bad things were magnified, and every flaw became very apparent. 
Poor Kai! a grain of it had gone straight to his heart, and would soon turn it to a lump of ice.

In Story Two of The Snow Queen, the mirror shards act as stepping stones connecting the mischief of the magic mirror to the body of the tale and disclosing why the mirror is significant to the characters.

But the mirror shards that lodge into into Kai's heart and eye don't appear to have any effect on the plot, other than to make Kai cruel to Gerda. Unless perhaps, they have some bearing on Kai's going out to sled with the bad boys in the square, where he is picked up by the Snow Queen.  Then the Snow Queen's kiss finishes the process of turning his heart into a lump of ice, the process started by the mirror shard.

Though the demons and the Snow Queen are not direct accomplices, their methods are similar. The glass shards make Kai blind to the living beauty of the roses and storybook illustrations... and only able to appreciate the inorganic geometry of the snowflakes, as well as statistics and multiplication tables.
"Do you see how cleverly they are made," said Kai.  "Much more interesting than looking at real flowers, and there is not a single flaw in them, they are perfect, if only they would not melt."

This is the doing of the magic mirror shard.  But it couldn't have been more appropriate if the Snow Queen had contrived it herself.

The bitter winter season must have been a harsh reality for Scandinavians and other northern Europeans, hence the ancient emphasis on the winter solstice and pre-Christian traditions of looking forward to the end of darkness.  For people before our modern age, summer was an essential to life, a time of year without which they would not have the means to survive.

No doubt related to pagan winter deities, the Snow Queen acts as an embodiment of the winter season--not necessarily evil in intention but ruthless in execution. In winter, Nature is indifferent and, short of miracle, follows only those laws that have been set out for it.  So the Snow Queen is beautiful and meticulous:

She was delicately lovely, but all ice, glittering, dazzling ice.  Still she was alive, her eyes shone like two bright stars, but there was no rest or peace in them.

So reason, science, and logic without imagination and emotion are utilitarian but barren as ice.

The Garden of Springtime

At the beginning of Book 3 of The Snow Queen, little Kai is gone and taken for dead.  The grown-ups in Gerda's life tell her that Kai is no longer living, and she believes what they say about him. 

But something happens to break winter's spell. Spring. And spring brings sunshine, and with sunshine comes hope.

"Kai is dead and gone," said little Gerda. 
"I don't believe it," said the sun. 
"He is dead and gone," she said to the swallows. 
"We don't believe it," said the swallows, and at last little Gerda did not believe it either.

How promising must have been the return of the sunshine in the old world, especially in the far northern regions. After the winter solstice, the days lengthened, promising an end to the hard, bleak winter.

So Gerda goes to the river, the place where Kai is supposed to have drowned (or rather have frozen to death), and throws her little red shoes into it in hopes that the river will return Kai. 

Red is the color of blood, of sacrifice. Gerda offers up nothing less when she throws her shoes, "her most cherished possessions," into the river in exchange for Kai.

Thinking she has not thrown her shoes far enough, Gerda climbs into a rowboat and drifts away through spring into the borders of summer (late May - June).

Here, another season spirit like the Snow Queen is encountered: "the old woman was learned in magic art, but she was not a bad witch, she only cast spells over people for a little amusement, and she wanted to keep Gerda." Like her winter sister, the springtime witch appears to act as a force of nature, not out of maliciousness.  She would keep the child Gerda in the drowsy forgetfulness of eternal springtime.

The cherries that bring on Gerda's forgetfulness juxtapose with the fruit of knowledge (forbidden fruit) in the biblical Paradise. But Gerda is not to be tempted with a natural Eden when she has the supernatural gift of love and true friendship.


So the old witch causes Gerda to forget Kai and banishes the roses--those symbols of eternity and friendship that would remind Gerda of her love for Kai--but forgets to hide the roses painted on her hat.  "This is the consequence of being absent-minded." Gerda remembers, and when her tears fall, the roses are released from underground.  She asks them,

"Do you think he [Kai] is dead and gone?" 
"He is not dead," said the roses.  "For we have been down underground, you know, and all the dead people are there, but Kai is not among them."

Like the sparrows and the sun, the roses speak the truth. 

But they also speak to resurrection.  Gerda's suffering, her tears, have brought them out of the ground.  Like angelic messengers, they announce that the one she seeks is not dead but living.  "Why do you look for the living among the dead?  He is not here" (Luke 24:5-6).

Then she goes to ask the other flowers if they have seen little Kai.  But all the other flowers, as are so many others we encounter in life, are concerned only with themselves and their own dreams and stories.  So little Gerda escapes out of the garden into the wide world, where it is no longer springtime or summer but autumn.

ON FROZEN
My problem with Frozen is that it was virtually gutted of all things Faerie.

I don't mean that it was hardly recognizable from its inspiration, Hans Christian Andersen's The Snow Queen, although it was that.  I mean the magic was all but absent.

Oh, there was magic, as in the powers of Princess Elsa to make ice and snow from the touch of her fingertips.  But there was an utter lack of the magic of Faerie; the sense of and cautious reverence for the Otherworld; of danger from an almost-but-not-quite pernicious sentience; of the fickle, and uninterested, yet inexplicably connected existence just beyond the reach of of our own.  There was no alarm at Elsa's powers or inkling that something deeper was going on in relation to them (the curse of a slighted fairy, or the residual trait of an ancestor's mingling with gods); and even the characters' fear of Elsa was not found in the nature and source of the powers but in her potential to do damage with them.  After the ball scene when the new queen's secret is revealed, Anna doesn't even pause to wonder at this astounding development; it's all par for the course.  "So that's why she's shut me out all these years."  O-kay.

Granted, in traditional fairy tales, fantastic events are often presented without any commentary on their fantasticness.  But the fairy tales never mean to make the fantastical belong to the mortal.  There is always an explanation of sorts, even if that explanation shuts out further investigation, like the lid of box snapping shut on a hand.  "She was actually a faerie changeling in disguise."  That's it, that's all that's needed.  A recognition of the Other, of some always-and-ought-to-be unknown.

Even the trolls are pared down to their lowest common denominator, emptying them of all the mystery and danger of the otherfolk and making them mere comical, cartoonish creatures.

Finally, the glass shard in the heart* loses its potency.  Rather than darkening the sight of Anna,** the shard in the eye (generalized to "head" in the movie) only knocks her unconscious and turns white a strand of her strawberry-blond hair.  All her memories have to be erased so she forgets her sister's gift-curse and doesn't question Elsa's separation from her.  But that is a secondary, and not a direct, result of the ice shard.  The second ice shard slowly freezes Anna's body but leaves her heart untainted. What kind of congress with Faerie only touches the outside of a person, only their physical existence; leaves their perception of the world unshaken?

When Anna finally reaches the palace of her ice queen sister, it is opposite of what little Gerda finds when she arrives at the sheer and terrible fortress of the Snow Queen.  Anna finds only a very human girl, with very human hurts and emotions and fears, and the rest of the palace empty. But Gerda finds the Snow Queen absent--as her nature, one might say, is a great, gaping absence--and dear Kai with his soul half-killed, working away mechanically at a puzzle made of shards of ice, trying, yet ever failing, to form the word eternity (and/or the shape of a sun). Anna's act of sacrificial love for her sister Elsa breaks the spell, as one would expect.  When Elsa feels and knows her sister's love for her, her frigid emotional walls falter and crumble.  It is a self-administered cure.  But when Gerda finds poor Kai enslaved to logic--the ice-cold logic of the mind, of science, of nature, and of winter seasons--her shed tears melt his heart and wash loose the shards of glass.

STAR MELLOW MELLOW HEART


Imagine if you grew Tinker Bell to the size of a prepubescent human, and gave her a deep draught of Jägermonster laced with crystal meth.
What you get is a Perky Female Minion Evil Diva with a fairy/dragonfly motif singing lyrics that refer to intoxication and egocentrism.
In short, Alala or Arara (depending on where you are; Alala is the official Latinised name, but she is known as Arara in for instance Germany).
Think of a hyperactive tween popstar dressed as Tinker Bell singing about intoxication and about (in her popstar song) love for an older man...and the song literally plunging those who hear it into a pleasant altered state. The thought of a 13-ish girl singing about such themes and hitting the brown note is already unsettling and alluring at the same time.

Kawaiiko: Alala is obnoxiously cutesy.
Minion with an F in Evil: Alala.
Perky Female Minion: Alala.
Spell My Name with an "S": Arara.

----------------------------------------------

STAR MELLOW MELLOW HEART
English Version

Morning daylight is hurting my eyes,
I am so ill at ease...
Did I promise anything to anyone last night?
Well, honestly, those words I can't remember!
Listen now to the song of the breeze,
I know you want to hear...
The whole Earth has never circled around the sun,
but around me instead!

Open right now thus the door to magic!
The box of Pandora's full of treasure!
Let's defy, transcend reality!!

With a kiss, goes pitter-patter and a-racing your heart!
Arara... I know you love me with your whole heart and soul!
Whirling, twirling 'round my starry bâton,
I will propel you into e-ecstasy!!

In the shade of a green canopy,
there is someone concealed...
I will now do anything, yes, really anything,
to show the world how cute, how sweet I can be!!
My eyes, pink with excitement and blood, thus seem to waver now,
while, over my shoulder looking, I smile my best smile for you...

Get to know just everything about me!
Listen, too, to everything I'm saying!
Even if it's nonsense, you will do!!

Here inside, goes pitter-patter and a-racing my heart!
Arara... you wound up being charméd completely by me!
Cater to all of my self-centered whims,
and happiness thus waits for you guaranteed!

With my gaze, goes pitter-patter and a-racing your heart!
Arara... now I have caught you, and there is no escape!
With this melody I sing to myself...
I'll make you mellow, mellow, falling for me!!

With a kiss, goes pitter-patter and a-racing your heart!
Arara... I know you love me with your whole heart and soul!
Whirling, twirling 'round my starry bâton,
I will propel you into e-ecstasy!!

You are my prisoner, who'll never break free!!

---------------------------------------------------------------

STAR MELLOW MELLOW HEART
Svensk version

Vaknar bländad av morgonens sol,
sâ törstig och sâ trött...
Lovade jag nâgonting, gav mitt ord igâr kväll?
Ursäkta, undertecknad har glömt bort det!
Vill du lyssna till vindarnas sus?
Jag vet att visst du vill...
Faktiskt snurrar inte jorden runt kring solen,
utan snarare runt mig!

Öppna just nu dörren som förtrollar!
Ta Pandoras ask och fâ upp locket!
Lât oss fly frân verklighetens band!!

Hjärtat bultar dunka-dunka efter att jag dig kysst...
Arara... jag vet att du älskar blott mig, ingen ann!
Stjärnbatongen snurrar uti min hand,
sâ lär jag sätta dig i trans, i extas!!

Inne i skuggan bland lindarnas löv
är nâgon undangömd...
Jag kan göra vad som helst, just precis vad som helst,
för att fâ visa er hur gullig jag är!!
Mina ögon, sâ rosa och sprängda med blod, ett töcken skenbart klär...
även när jag ser mig om och ler ett leende som är precis för dig!

Allt om mig, det mâste du fâ veta!
Lyssna pâ allt jag har att berätta!
Även i sin obegriplighet!!

Hjärtat bultar dunka-dunka under mina smâ bröst...
Arara... du är förtrollad av den som sjunger nu!
Lyd minsta bortskämda vink som jag ger,
och lyckan strax kommer att följa din väg!

Hjärtat bultar dunka-dunka med min ljusröda blick...
Arara... fällan har slagit när du just fallit i!
Sjunger till mig själv denna melodi,
fâr dig att vackla vackla och falla i!!

Hjärtat bultar dunka-dunka efter att jag dig kysst...
Arara... jag vet att du älskar blott mig, ingen ann!
Stjärnbatongen snurrar uti min hand,
sâ lär jag sätta dig i trans, i extas!!

Du är min fânge, den som aldrig blir fri!!

THROUGH A LOOKING-GLASS DARKLY

All right... Live from Gothenburg, the much expected Yukakira-centric episode that would become another Shakespearean-style review... and that provides as much food for thought as it releases endorphins, actually!

Kirakira Precure à la Mode
My Own Review
Episode 29

Beautiful and Exciting

Through a Looking-Glass Darkly

Dramatis personae:

  • Yukari Kotozume, a wistful heiress.
  • Akira Kenjo, a strong, earnest warrior.
  • Elysio, a feminine villain.
  • Yukari's Inner Child.
  • Shino Kotozume, matriarch of her clan, grandmother to Yukari.
  • Ciel Kirahoshi, an experienced pâtissière prodigy.
  • Customers, high-schoolers, primary-schoolers, three secondary-school KiraPâti employers.


































































Beauty... and... Excitement!
Let's la mazemaze!
Cure Macaron, 
ready to serve!


















Calligraphy, archery, piano, violin, foreign languages...






















Remember when Cure Chocolat fought off Giulio, anyone?
























































MY OWN HUMBLE OPINION:
The feels, the feels, the feels, the feels, the FEEEEELS!!
You know what makes an OTP an OTP. You know the Good Book says precious metals are tried in the furnace and understand the metaphor. But this version takes it up to eleven...





The initial disagreement between introverted Yukari and far more outspoken Akira... Elysio and that mirror into the dark side of Yukari's heart... it gives me such Snow Queen vibes that I see it was no mistake at all to make a Macaron de Chocolat fusion with the fairytale. That mirror containing a hall of mirrors of a child Yukari trying her utmost to be perfect in every way to please her elders... and also the lonely inner child striving for recognition... Again, like the Prince to the Princess in the Fourth Story, winning her through his clever liveliness in the fated test-interview, and also like Othello and Desdemona to one another (she loved him for all of his misfortunes and her compassion made her heart be his), Akira sees Yukari for who she is as a person instead of for what she is as the Kotozume heiress. Warts and all.
But, overall, there is this Ralf-Hart-style ennui over Yukari that she is overcoming...
"And what about me? I have my creativity, I have my paintings, which are sought after by galleries all over the world, I have realised my dream, my village thinks of me as a beloved son, my ex-wives never ask me for alimony or anything like that, I have good health, reasonable looks, everything a man could want ... Do you know what loneliness is?
But you don't know what loneliness is like when you have the chance to be with other people all the time, when you get invitations every night to parties, cocktail parties, opening nights at the theatre ... When women are always ringing you up, women who love your work, who say how much they would like to have supper with you - they're beautiful, intelligent, educated women. But something pushes you away and says: 'Don't go. You won't enjoy yourself. You'll spend the whole night trying to impress them and squander your energies proving to yourself how you can charm the whole world. So I stay at home, go into my studio and try to find the light, and I can only see that light when I'm working."

Ralf Hart, world-renowned artist in his twenties, from a wealthy background in hinterland Francophone Switzerland (and my favourite Paulo Coelho character).

It's not hard to think of why Ralf Hart is my favourite Coelho character. Young, healthy, wealthy, renowned, artistic, intelligent... and still feeling empty, yearning for something more somewhere over the rainbow. Just like me. We are kindred spirits. Ralf is 29 going on 30, I am 23 going on 24. Both of us are only children from sheltered bourgeois backgrounds, with toys and books for friends (Ralf had his trains, I had my dolls and plushies), who have finally made it to have a social life thanks to their creative talent. Yes, Ralf Hart (like to put more examples: Cassio, Portia, the princess in Story the Fourth of The Snow Queen, Brienne of Tarth, Ada Goth, Luna Lovegood, Chamsous-Sabah, Oscar de Jarjayes, Jacinto [in Doña Perfecta]... add Yukari Kotozume to the list!) is a favourite of mine because I see myself reflected in that character. The words Ralf Hart says about his emotions and his past always bring me to tears. This passage in particular, if translated into French and put into verse, would make a great chanson.


There is a relevant verse from Christian sacred texts that can be applied to our oneesama's character arc, from which I took the title of this review (I'm referring to the significance of these verses not as religious text, but as inspirational literature that people of any faith or creed can identify with):
When I was a child, I thought as a child, I spoke as a child, I acted as a child. When I came of age, I cast aside all childish ways and childish things. Still today we see through a looking-glass darkly, but one day we shall see face to face. Now I know but in part, then I shall know fully, even as I am fully known. Only three things remain: faith, hope, and love. And greatest of these three is love.
(Coincidentally this "love" in the source text is agape, or unconditional love: ai in Japanese!)
As Yukari and her inner child debate: the darkness within will never fade away from any person, even though being in the light makes the sorrow stand out... Which reminds me of The Chasm of Confusion/Le gouffre aux chimères, coincidentally:
La douceur du printemps ne te semble agréable que pas qu'elle succède aux rigueurs de l'hiver. La lumière n'éxiste qu'en opposition a l'obscurité. La vie n'est précieuse que parce que la mort est inévitable. Toutes les choses possèdent son contraire. Ce sont les forces positives et négatives de l'univers qui s'équilibrent sans cesser.
(The warmth of springtime is less pleasant than the fact that it comes after a harsh winter. Light cannot exist if there isn't any darkness. Life is precious just because death is inevitable. Everything has its opposite. These are the positive and negative forces of the universe, endlessly balancing each other.)

Life's a great balancing act.

CATHARSIS. All this trial will leave you as purified as Yukari herself as she symbolically embraces her inner child, reconciling with her past self while defining her own pathway.
Catharsis is in Greek what Vishuddha is in Sanskrit: thorough purification, especially through fiction, be it literature or performance. To purify what we take in (through both our throats and our ears) as well as what we give out (through both our throats and our fingertips), to purify both our expressions and our impressions, to express ourselves freely yet not hurting anyone... mind where the freedom of the self ends and that of the other begins! Self-expressions of one's own feelings and enjoying the expression of others', held up as a mirror to our own self-impressions (the reason why we have favourite songs, plots, and characters!). We are free because we are able to choose right or wrong, those labels being relative of the context, and are not forced to take a stance against our will. Utter selflessness is as pernicious and as inhuman as utter selfishness. At throat chakra height we find Chesed (kindness, mercy) and Gevurah (force, severity), both pernicious extremes of these emanations flanking the middle ground like a metaphysical Scylla and Charybdis (the proverbial deadly opposites or "hell and highwater"). We can let our temptations rule us, we can let the system of society rule us, but the last word is our own at the end of the day.
Odin, the archetypal sage or mentor, had two raven familiars: a male called Hugin (thought: left-brained, logical, Gevurah) and a female called Munin (memory: right-brained, emotional, Chesed). Both of them are always mentioned together, as a twindividual. Our own eyes, ears, vocal folds are Odin's ravens, and not only because they come in pairs. "The Larynx was known as EHMH's Philosophers' Walk. The river of Trachea divided it between the False Cord Quarters (ventricular ligament) on the left bank and the True Cord (vocal lig.) on the sophisticated right." Like the Seine in its course through Paris or the Vltava through Prague, the entrance to the trachea is a middle path between the mirroring left and right sides (rive gauche, rive droite) of an impasse.
In spiral dynamics, the fifth stage of consciousness is the Modernist stage: scientific inquiry is freed from the dogma of the Church, the rising bourgeoisie gains influence over both the Crown and organised religion (neither sword, sceptre, nor cross rule the world: research and achievement do). Individualism, the idea of the self-made person, secular humanism, revolutions like the French one... but this stage maybe already began with the 30YW era, when the scales tipped against the Habsburgs. Maybe earlier than at Breitenfeld (Wallenstein being the epitome of self-made)? As this age of revolutions unfurled, dynastic states gave way to the free parent nation, la patrie that was the new France. This stage quite obviously corresponds to the fifth chakra at the throat and to self-expression.
So where both Chesed and Gevurah are placed flanking this ideal? These two extremes, like (never a better example!) Romanticism and the Enlightenment, are a product of the self-same freedom attained by achievement. In the French Revolution, the head-chopping (!) left-wing Red Terror was worse than the monarchy; and the right-wing White Terror of the Directory, when the exiles returned and killed innocent commoners in revenge, was worse than the Red Terror. The circle of violence spins on and on in any epoch of conflict, no matter if the oppressors are far-rightists or far-leftists. Tyranny or anarchy, utter power or utter mercy, all take or all give, the dream of the right or that of the left, Gevurah or Chesed: this impasse is very hard to get through, but we are all, no matter if rulers or ruled, tasked with navigating it and finding the middle ground.
Anyway, let's stop rambling and get to our OTP, which, like any good OTP, shows the middle way through this impasse towards vishuddha/catharsis!
And the battle, Chocolat carrying Macaron as a bridegroom would carry the bride... and those dance steps they carried out... my craving for fight-or-flight reactions is as satisfied as my craving for existential philosophy.








Chesed and Gevurah (kindness and severity), aestheticism and realism,
give and take, detachment and friendliness,
consummating their marriage through chant and dance.





No life can escape being blown about
by the winds of change and chance,
and, though you never know all the steps...
you must learn to join the dance...

Anyway, next up is yet another review in the same Shakespearean tone, for the spotlight has shifted to our resident bifauxnen, the other half of our OTP! It appears that Elysio will capture our faint-hearted little girl as a lure for her older sister... I wonder if Yukari's sang-froid will temper Akira's impulsive way of doing things, especially when Miku is on the line...

IN NEXT EPISODE (30):

A Wonderland-themed bunkasai and Miku on short leave?
Akira, at the high school, has no reason why to grieve...






However, soon Elysio puts Cure Chocolat on trial...
How shall our leader face a foe so cold-hearted and vile?