When a work of cultural consumption makes references to technological development, through gadgets that rapidly go out of fashion every time a new formula, measure or chip appears, the work runs the risk of quickly becoming obsolete, unless its dramatic basis is sustained on prevailing reflections on human beings and, even better, if it is done with honesty, so it can become a valid testimony of what people thought and how they behaved in a given time of human evolution. Serbian director Pavle Vuckovic based his first feature "Panama" in his own experiences as well as those of acquaintances to tell a story about how social communications and pornography have contributed to exacerbate narcissism among people and, consequently, to deteriorate human relationships. The protagonist is Jovan (Slaven Doslo), a graduating senior of Architecture that leads the life of any upper middle class young man in the mid-2010s, with access to social networks, nightclubs, private university and employment. Jovan proposes an open relation to Jana (Jovana Stojiljkovic), a humble girl who consumes the same things offered by the market economy of our times. The drama soon develops when Jovan begins to suspect that Jana leads a double life, through his cell phone and computer. Although the target audience of the film may be the young, "Panama" tells us, the elderly crowd, many things that perhaps Vuckovic were unaware of or not: this is neither a romantic comedy nor a passionate drama, but a loveless portrait of everyday neurosis about compulsive sex and how it can destroy a relationship in the absence of the creative potential that defines its opposite, personalized sex (see Dane Rudhyar). Eloquently, the erotic formula that Jovan and Jana repeat in their sexual encounters is sodomy, the "derisory grin" of life, as De Sade called that reversal of the procreative act, where the "pearls of life" (as Buddhists call semen) end in a "rotting zone"... My viewing of "Panama" also coincided with my reading of Ernesto Sabato's "The Writer and His Ghosts", in which he says, give or take a word or two, that in our time the human body has been denied its rich metaphysical dimension and it has been deprived of its capacity to make us reach knowledge through it. Thus, the other person's body is a mere object and sex is almost an onanistic act, because only through the association with a personalized body and its energy, we humans can transcend our egos and solitude, and achieve communion... which social networks will never give us. "Pure sex is sad," says Sabato, because it leaves us back in the solitude where we started, but now also with a failed attempt at communication. In the end, in his futile search for love through the "negative way", Jovan looks for a Panama (where Jana apparently has gone without notice) in social networks, streets and abandoned buildings of his city, while Jana may be perhaps in the global corruption of a paper-made Panama. As limitations, "Panama" could (and should) have been more graphic in its depictions of arid sex and, like many first works, it tries to say too many things. However, it is a sincere drama, with suggestive visual and musical metaphors of our mind tunnels, as we search for happiness, which makes us reflect on many things beyond its story, and long after the projection ends.
