Esprit De Corps (2014)

It is the third film presented here by director Auraeus Solito and is completely different from his previous films. It starts with a long "chatty" scene, as if it were supposed to be a theater performance, the individual scenes are quite long, and I must admit that the booing, humiliation, machismo and sexism from the military environment never smelled good to me, because I hate it when "someone" has it in their hands too much, or if I should be commanded (not only in the army, but also in my job) by an even bigger idiot than I am.

Of course, the film raises questions and we have to answer them ourselves. The actors are "effortless" and I evaluate overall from the perspective of an East Asian viewer, because of course this movie has its own Pinoy perspective and dimension. Of the director's three films, I rate this one in third place.

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The film works as a metaphor for fascism

Soldier Abel (Sandino Martín) comes running and asks permission, without neglecting martial salutes, to appear before Major Mac Favila (JC Santos). The latter, from a position of authority, which he consequently abuses, welcomes him into a dark and gloomy space (as is the entire film) that looks and feels like a basement.
To get to the place it is imperative to cross a wall, or rather, a row of bars that emphasizes the feeling of an underground prison cell. On the other wall, in the background, in view of whoever arrives, there is a poster of Ferdinand Marcos. At his side, the even more despotic wife Imelda, and a rack of rifles. In the center is a long, narrow bench under bright lights. A new electric shock runs through the viewer's body: everything resembles an interrogation and torture room.
Far away, on the surface, you can hear the cadets singing military marches following the officer's voice of command, while they are evaluated physically and mentally, without their superiors taking into account the cruelty still present, both in the military and in the Philippine educational system.
But dark and gloomy here does not mean uninteresting; On the contrary: it is expressed in the psychological sense of the term. 'Esprit de Corps', the film adaptation by director Kanakanan Balintagos (aka Auraeus Solito), is stunning.
The film, filmed in the Philippines in 2014 and based on one of Auraeus Solito's own dramas written in the 1980s, is visually stunning and will remind us why cinema is considered the seventh art.
From a unique perspective that functions as a metaphor for fascism, the Palawan-Filipino filmmaker, also author of works such as 'Ang Pagdadalaga ni Maximo Oliveros', 'Tuli' ('Circumcision') and 'Boy', opts for a closed frame that makes the viewer feel trapped in the claustrophobic and terrifying reality, both of the victims and the perpetrators themselves, of that dark and devastating movement of the 20th century that celebrates the idea of nation-state, of a leader who brings together all the power and usually despises democracy, seeking instead to establish a dictatorship that controls all aspects of public and private life.
Winner of three awards at the Cinema One Original Film Festival, including Best Director, Best Actor (Sandino Martín) and Best Production Design (Hai Balbuena), the film uses real locations, and a cast that combines established and non-professional actors to portray the crudeness of that ideology that has a strong inclination towards militarism and imperialism, and that often uses propaganda to mobilize national fervor and suppress any form of opposition.
A master of the art of documentary, as witnessed by '60 Seconds of Solitude in Year Zero' (2011), 'Sacred Ritual of Truth' (2002) and 'Philippine New Wave: This Is Not a Film Movement' (2010), the viewer quickly realizes that Auraeus Solito likes improvisation, but within certain limits. That is why in the film there are scenes that were not written, but improvised, and they remained in the final cut because they provide something new and fresh. It is easy to notice the dominant influence of Stanislavski, but also that in 'Esprit de Corps' there is a lot of Brecht. The contentions, the open endings, the appearance that nothing happens, the stopping of chains of actions are essentially Brechtian.
The film allows us to see how at the heart of fascism lays a perverse dichotomy: the glorification of "us" and the demonization of "them."
In a society and institution as homophobic as the Philippine army, we find a common thread of dehumanization: homophobia. This quickly takes shape as officers and recruits display the notion of "masculine machismo", alluding to strong warrior bulls to be celebrated, and those who, whether for reasons of race, religion, or for being weak "faggots", as the young men in the film so vividly call them, or any other arbitrary criterion, are marginalized, persecuted or eliminated.
For the record: Even though the ban on gay soldiers in the Philippine military was lifted in 2010, discrimination persists today.
The film explores the entire range of military philosophy: an officer must be, in addition to being... handsome?, strong; it should be a rock and not a simple gem ("What are you? Jade? Ruby? Turquoise?"). And something I don't know if it really matters or why, but you should know word for word Cyrano's short soliloquy "What is a kiss?", found in the work of Edmond Rostand.
Solito leads the viewer out of that dank, barred dungeon in search of an image of ecstatic beauty: a naked male form floating above us in the water, free from the weight of the world. It's a moment that takes your breath away, no matter what your personal orientation, and goes a long way toward justifying the insertion of Rostand's poem (why did Favila choose that poem anyway, to evoke the romantic nature of warrior culture? It suggests the sensuality of physical exertion and skin contact? Out of sheer perversity?) into the film:
"After all, what is a kiss?
An oath of loyalty taken very close
A seal on a confession
A pink red dot over the letter "i" in "loving"
An example of eternity murmuring like a bee
A balsamic communion with a flower flavor.
A fashion of inhaling the heart of the other and
To taste the edge of each other's lips
And the souls of each one."
Unintentionally or not, with this film its director makes you feel the irresponsible running, the pulsating rhythm of those words.
In this ROTC seduction and ranks game scenario, cadets are questioned for their knowledge and reprimanded for small mistakes. As punishment, they must do an inhuman amount of physical exercises while being physically, sexually and intellectually humiliated. For example, a cadet is accused of being able to claim to become an officer only because his mother became a prostitute to pay his tuition. Another hides before the arrival of the Father Rector at the soldiers' meeting place. He will then tell his companion Cain (Lharby Policarpio), both at odds with each other for outwitting the corrupt Major Marc for his position, that in his childhood he was sexually abused by a priest.
As the cadets are about to faint, the unexpected occurs... or perhaps the imagined: the sliding of a small towel, held by a soft hand, from the muscular back soaked with sweat to the rigid nipple. How will the cadet respond? What could happen to him if he refused to obey his superior's sexual desire? Is the hypocritical attitude one of the reasons why they can be so flexible? Can both the cadet and the superior openly ignore the question of morality? Is what happens in that basement with the low ceiling, bars and interrogation and torture bench that give the idea of a prison correct or not? Should that "prison" be eradicated? The truth is that much of the tension comes from maintaining that carefully cultivated act of evasion.
Auraeus Solito explores deep themes under the guise of an LGBT+ film, for which he decided to recreate the action in Marcos' dictatorial Philippines (overthrown before the play was written), and written when the director was only 17 years old and had just left high school. I should note here that the Reserve Officer Training Program today is no longer mandatory in universities, and attendance, not to mention the sense of relevance, is almost non-existent.
With his distinctive visual style, the filmmaker creates one of the most difficult films to watch in cinema history; a masterpiece that is both a fierce critique of totalitarianism, fascism, imperialism and corrupt power and human degradation, and a character study.
The director creates one of the films most overtly and lyrically obsessed with homoeroticism. Most of the time the cadets sweat and perform physical exercises half naked, under the gaze of the officers who scrutinize them, shout at them, approach their subordinates, touch them, incite them to continue sweating... At other times, you find them grunting against the bars, flexing their exhausted muscles against the concrete floor or grass, or with their bodies dripping with water after the soldier has been in a putrid river as punishment.
But there is not only homoerorism. Also in another peak moment, Auraeus Solito shows us eroticism in its various polymorphic forms: a naive provincial mentions his desire to one day see a diwata, and a forest spirit appears, in all its carnal splendor, represented by actress Sue Prado in a brief but brave cameo.
Capturing the aesthetics of the era, the cinematography and production design serve as the perfect backdrop for this captivating and thoughtful tale. It is a reminder that this political ideology advocates centralized power, fervent nationality and a disdain for individual rights, and has left indelible scars on the fabric of our collective memory. And cinema, with its unique ability to tell stories, has captured and presented fascism in a way that allows us to understand its horrors and reflect on its lessons.
'Esprit de Corps' not only serves as a reminder of the horror of fascism, but also as a call to action. In times when intolerance, hatred and racism prove to be on the rise, it is essential to remember our past and the lessons we have learned. Fascism and intolerance can take many forms and manifest themselves in different times and cultures.
Fascism lives, as demonstrated by the operation of ethnic cleansing, racism and human devastation, perpetrated by Israel in the Gaza Strip, with exhortations to the armed forces of Israeli Prime Minister Benjamin Netanyahu to replicate the Hebrew revenge against the Amalekites referred to in the Bible: "now go and wound them and destroy absolutely everything you have and do not spare them, but kill them, both men and women, infants and infants, oxen and sheep, camels and donkeys".
Fascism lives, as demonstrated by the operation of ethnic cleansing, racism and human devastation, which in the name of Russophobia Ukraine has perpetrated against the inhabitants of Donbass, the vast majority of whom are of Russian origin, with exhortations to the armed forces of President Vladimir Zelensky to raise the flags of Stepan Bandera, the fascist, anti-Semite and leader of Ukrainian nationalism in the 1930s and 1940s, main organizer of the Organization of Ukrainian Nationalists (OUN), and its armed wing, the Ukrainian Insurgent Army (UPA).
Fascism lives, as demonstrated by the North American president, Donald Trump, who in his second term acts like a 19th century emperor, showing that the United States has a serious problem in its democracy, which is that of oligarchy, exhibiting an imperialist fascism, loaded with authoritarianism with which he mercilessly attacks people he considers subversive or who betray the country (in a new McCarthyism); migrants, whom he calls criminals, and persecutes with drastic methods while attempting to eliminate the requirement that his children born in the United States be recognized as Americans; imposing racism and patriarchal white supremacy in a country where half of the population is of black, Latino or Asian origin, and not white.
Fascism lives, and a film that not only serves as entertainment, but as a call to remember, reflect and act to prevent history from repeating itself, may be the best way to combat it.

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