Author: Darren

  • Faith and Film

    After reading about it for the past few months, I found a copy of The Hidden God: Film and Faith on the new releases shelf of the university library during my lunch break today. Given the sensational coverage of film and faith in recent weeks, this collection of short essays is a breath of fresh air. The list of contributors is as interesting as the films they discuss. A random sampling:

    • James Quandt on Au Hasard Balthazar and The Devil Probably
    • Stuart Klawans on Andrei Rublev
    • Terence Davies on The Robe and Demetrius and the Gladiators
    • Philip Lopate on The Green Ray
    • Stan Brakhage on Artificial Intelligence: A.I.

    In total, there are fifty essays, each accompanied by beautiful black and white stills. The Museum of Modern Art did a fine job with this one. And MoMA’s film festival must have been pretty damn amazing, too.

    Only two minor disappointments: first, although it gets a brief mention in Nathaniel Dorsky’s “Devotional Cinema,” I wish Dreyer’s Ordet had been treated with an essay of its own. And second, David Sterrit and Mikita Brottman, who contributed a piece on L’Humanite, didn’t cite my Dumont essay. Not that they had any reason to. I’d just like to see my name in such a cool book.

  • If You Build It

    The Metro Pulse features a short article this week about the need for a new and much larger library in downtown Knoxville. The unfolding of this project should prove interesting, as it will essentially ask city and county taxpayers how much they “value” the library. The elected decision-makers are already eyeing the $60 million facility recently completed in Nashville, which is a good thing, as far as I’m concerned.

  • Liberalism and Literature

    A comment left here on Wednesday by Daniel Green led me to his blog, which in turn led me to his wonderful article, “Liberalism and Literature.” A critique of the “academic left” and of ideological criticism, in general, Green’s piece is refreshingly articulate, well-informed, and even-handed. It echoes what I see as a growing dissatisfaction with contemporary, theory-centric literary studies — both within academia and outside of it — a dissatisfaction (political, professional, and aesthetic) that I hope to address in my dissertation (assuming, of course, that I ever get around to finishing the damn thing).

    I’m most sympathetic to Green’s argument when he points to the vast divide that separates traditional liberal ideals and the messy details of practical politics from the radical and Utopian ideologies that dominate certain sectors of literary criticism.

    This reductive approach, whereby all subjects are political, either inherently so or made to be so, is detrimental to real politics, which can be safely disregarded in favor of the more tidy rhetorical kind.

    Green supports his case with a spot-on analysis of America’s current political condition, which, as he points out, is itself a chorus of competing fictions. The “radical worldview” he likens to escapist genre fiction:

    an opportunity to leave behind the muddle of ordinary life in exchange for the narrative clarity and enhanced drama stories make available.

    Modern conservatism — steeped in its legends of “gun-toting colonials,” “bread-earning” husbands, and “a group of white founding fathers whose supreme wisdom literally cannot be challenged” — is founded, first and foremost, Green argues convincingly, on a belief in free market capitalism, itself a dominant force of liberal progress.

    It is impossible any longer to think of the “conservative” — at least in the United States — as one who simply resists impulsive change; instead, the postwar American conservative comes fully possessed of a complete collection of well-made fictions, chief among them the unequivocal faith in the “free market” (taken over, to be sure, from 19th century liberals), a fiction so powerful in its influence that conservatives have almost managed to conflate it with democracy itself.

    So what does any of this have to do with “Liberalism and Literature”? Green’s immediate concern here is reminding us that great literature — with its delight in ambiguity, the “universal uncertainty of human life and the agelessly unresolved conflicts stirred up by human aspirations” — is itself a primer for liberal ideals, including, in Tony Kushner’s words, the inevitability of “painful progress.” “I would again maintain,” Green writes:

    that my primary interest in literature — my belief in its capacity to sharpen the mind’s apprehension of the shaping patterns at work both in the imaginative creations of poets and novelists and in the imaginary creations many of us attempt to make of the social, political, and cultural arrangements we must unfortunately settle for in lieu of the more vivid if less tangible worlds evoked by the poets — has made me more alert to the many different forms the aestheticizing of mundane reality can take.

    That’s a tricky leap he has made there, but one with which I am growing increasingly sympathetic. His critics on the left would likely denounce Green’s argument as fundamentally conservative, claiming that by reducing the value of Art to its “universal” nature, he is ignoring the particular economic and “real” political forces that have shaped the making of the Art and our reception of it, and that he is therefore, by default, supporting those very forces. (I’ve made the same claim against Philip Roth’s recent fiction, actually.) But that critique is too easy, and, as a personal aside, it contradicts my own experience of literature. The years I’ve spent studying literature and film have had one great effect on me: They turned what was once a black and white world into a vast mosaic. And that process does, in fact, make a tremendous impact on “real” politics.

    One more note on this article:

    Much has been made — especially in recent years and in conservative regions like the American South — of the dominance of leftist or liberal thought in academia. Green offers, I think, the most obvious explanation for that dominance. I’ve thought the same thing for years, but never took the time to write it down:

    Considering a whole constellation of facts about contemporary America — among them its now unchallenged position as supreme economic, cultural, and military power, its exaltation of business and commerce as indicators of status and accomplishment, its thoroughgoing utilitarian approach to education and manifest impatience with the cultivation of intellect and sensibility for their own sakes — it is not at all surprising that those who choose what was once called the “life of the mind” at its universities would feel estranged from the official values that seem to animate the political and commercial life of American society. Whether such people would identify themselves as “liberals,” “radicals,” “progressives,” or just as independent thinkers, surely it is at the least unlikely that as a whole they would incline much toward the established conservative view of the way things ought to be.

    Good stuff.

  • Close Reading

    Interesting passage from today’s Chonicle. From Susan Wise Bauer, visiting instructor of English at the College of William and Mary:

    Certainly the meaning of “doing a close reading” has changed over the past eight years or so. When I started teaching, “close reading” always meant verbal analysis: looking at metaphors, similes, sentence rhythms, and structures; pulling apart syntax, musing about the effect of a complex-compound sentence instead of a series of simple sentences. Now, teaching in an English department with ties to cultural and American studies, I find that “doing a close reading” in this sense is almost impossible. Students (and faculty members) doing close readings are much more likely to construct interpretations that deal with historical issues, popular-culture influences, relationships between writers and readers, and contemporary political currents.

    My sense is that we’re at the very beginning of this shift, because so many resources for students still talk about close readings as having to do with examining text. But in my experience, close reading, more and more, means examination of cultural references alone. Close readings (those dealing with words) now seem to fall under a much more specialized branch of study, having to do with rhetoric or some kind of linguistic analysis: a more scientific and less “humanities”-focused type of study.

    Bauer might actually be understating her point. She talks about this change occurring over the “past eight years or so,” which happens to correspond exactly to my years in graduate English programs. While graduate seminars continue to involve traditional close readings (more or less), the emphasis in undergraduate teaching is most definitely placed upon cultural analysis and something resembling reader response. How did you (the reader) respond to what you read? Why did you respond the way you did? How have you been conditioned (by, for lack of a better word, “culture”) to respond in that way? This teaching method makes for fun (relatively speaking) discussions, but I would question its effectiveness in producing better readers.

    Next, I hope Bauer writes about “scanning a poem.” Talk about a lost art. (And this is coming from an ABD in English who is woefully ill-equipped to scan poetry.)

  • History and Fiction

    From the Arts section of Tuesday’s NY Times:

    PHILIP ROTH’S NEW NOVEL — What might life have been like for the Jews of the United States had the aviation hero and rabid isolationist Charles A. Lindbergh, left, defeated Franklin D. Roosevelt for the presidency in 1940 That is the question raised and answered by the Pulitzer Prize-winner Philip Roth in the novel whose acquisition was announced yesterday by Houghton Mifflin. In “The Plot Against America,” to be published in October, Mr. Roth imagines life for his family in Newark and for a million other families around the country at a time when American Jews had reason to fear the worst. His Lindbergh blames Jews in a radio address for selfishly pushing America toward a pointless war with Nazi Germany and, upon taking office as the 33rd president, negotiates a cordial “understanding” with Hitler.

    And, as if that weren’t interesting enough, Roth has already responded to the Times’ write-up:

    To the Editor:

    In your March 2 Arts Briefing item announcing the acquisition by Houghton Mifflin of my novel “The Plot Against America,” you say my Lindbergh “blames Jews in a radio address for selfishly pushing America toward a pointless war with Nazi Germany.” In fact, the historical Charles Lindbergh did just that in his “Who Are the War Agitators?” radio speech to an enthusiastic America First rally at Des Moines on Sept. 11, 1941. “No person of honesty and vision,” Lindbergh said, “can look on [the Jews’] pro-war policy here today without seeing the dangers involved in such a policy both for us and for them. . . . A few farsighted Jewish people realize this and stand opposed to intervention. But the majority still do not. . . . We cannot blame them for looking out for what they believe to be their own interests, but we must also look out for ours. We cannot allow the natural passions and prejudices of other peoples to lead our country to destruction.”

  • Glenn Tipton

    Glenn Tipton

    I’m pretty sure that this will be the last time I post a Song of the Moment that is named for one of Judas Priest’s guitarists. “Glenn Tipton” by Sun Kil Moon has been in constant rotation since I first heard it Saturday night. I was drawn to the album, Ghosts of the Great Highway, by its striking cover art; it wasn’t until 30 seconds into the first track that I realized that Sun Kil Moon is the new band from Mark Kozelek, formerly of Red House Painters (and Sweetwater, if you’re an Almost Famous fan). This song is what the inside of my head sounds like these days.

    Cassius Clay was hated more than Sonny Liston
    Some like KK Downing more than Glenn Tipton
    Some like Jim Neighbors, some Bobby Vinton
    I like ‘em all

    I put my feet up on the coffee table
    I stay up late watching cable
    I like old movies with Clarke Gable
    Just like my dad does

    Just like my dad did when he was home
    Staying up late, staying up alone
    Just like my dad did when he was thinking
    Oh, how fast the years fly

    I know an old woman ran a doughnut shop
    She worked late serving cops
    But then one morning, baby, her heart stopped
    Place ain’t the same no more

    Place ain’t the same no more
    Not without my friend, Eleanor
    Place ain’t the same no more
    Man, how things change

    I buried my first victim when I was nineteen
    Went through her bedroom and the pockets of her jeans
    And found her letters that said so many things
    That really hurt me bad

    I never breathed her name again
    But I liked to dream about what could have been
    I never heard her calls again
    But I like to dream

  • City Planning

    I’m desperate for distractions right about now. (Note: writing a dissertation on Cold War literature does not qualify as an emotionally productive distraction from grief.) And I think I’ve found a good one. After reading this profile of Iris Miller in the Chronicle, I walked over to the library and checked out the following:

    Two asides: First, I hope I never have to work in an office that is more than a ten-minute walk from a good research library; Second, if you want to read the piece in the Chronicle but don’t have a password, send me an email and I might be able to help you out.

    If there were but world enough and time, if things like jobs and money and familial obligations were of no concern, I’m pretty sure I would live in Washington, D.C. Probably somewhere between Cleveland Park and the National Zoo. As close as possible to the Uptown Theater. The Uptown, which hosted the world premiere of 2001 in 1968, is also where I finally got to see Kubrick’s masterpiece in 70mm for the first time. Amazing.

    Miller’s book is apparently a cultural history of D.C. told through its maps. The other two books should supplement it well.

  • America

    America

    In December, just before Christmas, my wife and I met her parents in Atlanta for a Simon and Garfunkel concert. Afterwards, as we walked back to our hotel, my father-in-law and I talked about the highlights of the show. The Everly Brothers showed up for a song or two, which was a great surprise. And it’s tough to beat “Sounds of Silence” and “Mrs. Robinson.” But “America” will always be my favorite Paul Simon song. There’s something so beautifully melancholy about the chorus.

    On January 29th, my mother- and father-in-law passed away suddenly, and I miss them terribly.

  • Great Directors: Hal Ashby

    Great Directors: Hal Ashby

    This essay was originally published at Senses of Cinema.

    – – –

    “I was born in Ogden, Utah, the last of four children. Mom and Dad divorced when I was five or six. Dad killed himself when I was 12. I struggled toward growing up, like others, totally confused. Married and divorced twice before I made it to 21. Hitchhiked to Los Angeles when I was 17. Had about 50 or 60 jobs up to the time I was working as a Multilith operator at good old Republic Studios.”
    – Hal Ashby

    The temptation, when writing about American filmmaker Hal Ashby, is to reduce his life and career to any of a number of ready-made, Hollywood formulae: the small-town boy done good who works his way up from the studio mailroom to the Academy Awards stage; the 1960s free spirit who champions individual rights in a world of oppressive authority and takes his fair share of lumps in the process; the cautionary tale of regrettable indulgences and falls from grace. Unfortunately, the relative dearth of critical and biographical writing currently available about Ashby makes such a trap unavoidable. This, despite the awards, the misty paeans from his collaborators and, most importantly, that amazing streak of films in the 1970s, a streak that rivals those of his more famous contemporaries, Francis Ford Coppola and Robert Altman. With The Landlord (1970), Harold and Maude (1971), The Last Detail (1973), Shampoo (1975), Bound for Glory (1976), Coming Home (1978) and Being There (1979), Ashby proved himself a prodigious talent. That he disappeared behind a string of disappointing pictures in the 1980s and died before redeeming his reputation has led many critics of the Hollywood Film Renaissance to dismiss Ashby as a filmmaker who lacked a coherent voice or who was simply the competent beneficiary of remarkable collaborations. This essay will, I hope, become part of a larger critical reappraisal of Ashby’s films, for they document, with equal parts grace and polemic, a moment in America’s history that was defined by precisely that dichotomy.

    No biographer has yet made a subject of Hal Ashby, which is surprising considering the quality and influence of his films and the dramatic circumstances of his life. Soon after discovering his father’s body at the age of twelve, Ashby dropped out of school and began working odd jobs; by seventeen he had already been married and divorced (the first of his four failed marriages). According to Peter Biskind, whose Easy Riders, Raging Bulls offers the only readily-available discussion of Ashby’s life, the young Mormon decided in 1950 to leave the cold winters of Utah and Wyoming behind and to head off for the golden skies of California (1). After arriving in Los Angeles, and after three hungry weeks of fruitless efforts there, Ashby visited the California Board of Unemployment and requested a job at a film studio. He was sent first to Universal, where he worked in the mailroom, but by 1951 he had become an apprentice editor at Republic. He later moved on to Disney and then to Metro, where he met Jack Nicholson, then an aspiring unknown.

    Ashby’s film school was the editing room. “It’s the perfect place to examine everything,” he told Michael Shedlin. “Everything is channelled down into that strip of film, from the writing to how it’s staged, to the director and the actors. And you have the chance to run it back and forth a lot of times, and ask questions of it – Why do I like this? Why don’t I like this?” (2) After working as assistant editor under Robert Swink on William Wyler’s Friendly Persuasion (1956) and The Big Country (1958) and George Stevens’ The Diary of Anne Frank (1959) and The Greatest Story Ever Told (1965), Ashby began to gain attention for his own cutting of films by Tony Richardson (The Loved One [1965]) and Norman Jewison. Ashby and Jewison would collaborate on four films: The Cincinnati Kid (1965), The Russians Are Coming, the Russians Are Coming (1966), In the Heat of the Night (1967), for which Ashby won a Best Editing Oscar, and The Thomas Crown Affair (1968). It was Jewison, also, who recommended his friend to direct The Landlord, a project under development at United Artists. Thus Hal Ashby came to make his first film at the age of 40. “If I had it all to do over again, I would rather go at it a different way,” he later said. And, predicting the generation of young American filmmakers who would emerge in the 1970s, he then added: “I say, Good Lord, go out and somehow raise the money to make your own projects. It’s not easy, by any means, but the potential is there for becoming just as good a filmmaker in a much shorter time. I feel very strongly about this” (3).

    The Landlord is an outrageous debut, a film that, 34 years later, still feels daring, both stylistically and politically. Beau Bridges plays Elgar Enders, who at 29 leaves his opulent family estate and buys a row house in a New York City ghetto. His plan is to remodel the home once he has evicted its tenants, including Marge (Pearl Bailey), Mr. and Mrs. Copee (Louis Gossett Jr. and Diana Sands) and Professor Duboise (Melvin Stewart). When we first meet Elgar, he is reclining on a lawn chair, sipping brandy. He looks directly into the camera and tells us: “It’s just that I get the feeling that we’re all – I mean everybody, black, white, yellow, Democrats, Communists, Republicans, old people, young people, whatever – we’re all like a bunch of ants, see. See, the strongest drive we have as a true life force is to gain territory.” All of his preconceptions and values – racial, political, economic and otherwise – are tested, though, once his life becomes entwined with those of his tenants. Ashby’s skills as an editor, now freed by his creative control over the picture, are on display from the opening moments, as he crosscuts between high contrast footage of a racquetball game and the softer, more natural tones of the African-American neighbourhood, a visual motif that continues throughout the film. That divide between the white world and the black is heightened also by Ashby’s treatment of his characters: the Enders he turns into absurd and often hilarious caricatures; the tenants are afforded greater sympathy. The end result is an often brilliant, occasionally uneven film that (ridiculous as this might sound) resembles late Buñuel’s attempt at a blaxploitation film.

    Capsule reviews of The Landlord typically describe it as a bildungsroman in which an emotionally stunted white man comes of age through his first-hand encounter with the realities of African-American life. Elgar “grows fond” of his tenants, such reviews claim and, by witnessing his blossoming romance with a woman of mixed race, viewers are to learn something about the possibilities of racial reconciliation in America. What we actually learn, though, is just the opposite. Ashby’s film plays like the cinematic equivalent of Radical Chic, Thomas Wolfe’s 1970 account of a fundraiser for the Black Panthers held in the well-heeled home of Felicia and Leonard Bernstein. Like the “limousine liberals” who gathered there on Park Avenue to sip wine, write cheques and discuss – in the measured tones of the New York Review of Books – the “race problem”, Elgar is unprepared for the messy radicalism that greets and, even more significantly, that excludes him. “See, children? Some people can’t learn what we learn,” Professor Duboise tells a room full of students who are already well versed in the rhetoric of Black Power. Ashby captures this tension in a brilliant sequence near the end of the film, when Copee, who is threatening Elgar with an axe after learning that his wife is carrying Elgar’s child, stops and slowly lowers his weapon. Rather than turning his attention to the film’s protagonist, however, Ashby instead stays in a tight shot on Copee, and we’re made suddenly aware that the film has been his story all along. The white, liberal audiences that watch The Landlord root for Elgar because, like him, they (we) believe that their idealism and distant sympathies can somehow make the world “colour blind”. By forcefully shifting the film’s perspective from Elgar’s to Copee’s, Ashby reveals just how naive and politically charged such a position really is.

    Ashby inherited his second feature project, Harold and Maude, when executives at Paramount decided that Colin Higgins was too green for the job. Higgins, who wrote the screenplay while still a film student, had hoped to direct the picture himself but acknowledged that the project was never really his to lose. “I was going to make a half-million dollar film and they wanted to make a million-and-a-half dollar film,” he told Shedlin (4). The thematic similarities between The Landlord and Higgins’ script made Ashby a logical, if somewhat risky, choice for the studio. The story of a twenty-year-old rich kid who learns to love life through his encounter with a woman sixty years his senior, Harold and Maude delights in everyday transgressions: uprooting trees from manicured suburban streets and returning them to the forest; parading a yellow umbrella past the dark faces of a funeral line; flipping a bird to repressive authority figures, whether they be mothers, priests, psychiatrists, soldiers or highway patrolmen. That the film manages to do so without surrendering to the carpe diem-like sentiment that has made a respected actor of Robin Williams is testament to the fine performances of its leads, Bud Cort and Ruth Gordon, but also to Ashby’s deft direction, which transforms Higgins’ dark satire into a Brothers Grimm fable (mixed, perhaps, with a Charles Addams drawing or two). As with fairy tale, the moral of Harold and Maude is ultimately less important than the telling of the tale itself. The pure joy of Ashby’s story-telling frees the film to transcend its often banal symbolism and preachy didacticism, creating a filmed world that, like that of Wes Anderson, Ashby’s most gifted disciple, allows for the possibility of grace and childhood wonder in a fallen, cynical, adult world.

    And Ashby’s is, most certainly, an adult world. When, two-thirds of the way through the film, we learn that Maude is a Holocaust survivor – and we learn this only from a wordless, one-second shot of the identification tattoo on her forearm – the context within which the film is operating suddenly blossoms to include not only Nixon’s America but all of the impossibly tragic 20th century. Like Walter Benjamin who, in his famous description of Paul Klee’s “Angelus Novus” imagines the angel of history propelled irresistibly forward by the storm of progress “while the pile of debris before him grows skyward”, Harold and Maude demands that viewers experience a glimpse of hope despite the tragedies of the past (5). Ashby accomplishes this to best effect in the final sequence, in which he dismantles and intercuts three events: Harold and Maude’s arrival at the hospital, Harold’s agonising wait for news of her death, and his high-speed drive up the California coastline. Accompanied only by Cat Stevens’ song “Trouble” and by the roaring engine of Harold’s Jaguar-cum-hearse, the sequence is marked by a tragic inevitability. There’s no question of Maude’s survival, no possibility that this dark fable will be appended with a Disney ending and yet, despite the sadness, Harold walks away in the end strumming his banjo, and the film is rescued from the nihilism of its day.

    Ashby’s follow-up is less optimistic. In The Last Detail, “Badass” Buddusky (Jack Nicholson) and “Mule” Mulhall (Otis Young), two Navy “lifers”, are chosen to escort Larry Meadows (Randy Quaid) from Norfolk, Virginia to the Portsmouth Naval Prison in New Hampshire. Only 18 years old, Meadows has been court-martialled and sentenced to eight years for attempting to steal $40 from the base’s polio charity. Badass and Mule intend to deliver their prisoner as quickly as possible and spend their per diems and remaining leave in New York City, but they’re soon charmed by the young Meadows and become increasingly troubled by their mission. Written and produced during the dark, closing days of the Vietnam War, The Last Detail employs the picaresque structure of the standard World War II-era service comedy but undercuts its cliched devices at every turn. When a drunken Badass attempts to teach Meadows to be a signalman, for instance, Ashby drowns their dialogue (and much of the scene’s potential humour) in the sounds of gunfire and explosions emanating from the war film playing on the hotel room television. It’s an ironic reminder of the “good war” that precipitated America’s disastrous involvement in Southeast Asia and that helped to define masculinity and heroism for men of Badass and Mule’s generation. Those definitions are repeatedly called into question throughout the film: Badass’ attempts to seduce a young hippy (Nancy Allen) with his anachronistic tales of military adventure fall flat; Mule’s justification for his tour in Vietnam – “Gotta do what the Man says” – is less noble service than mindless obedience; Meadows’ first trip to a whorehouse ends with the most premature of ejaculations. When Badass and Mule do finally hand Meadows over to authorities at Portsmouth, they head home spouting their hatred for this “motherfucking chickenshit detail,” but there’s little doubt that the home they’re heading back to is in Norfolk. Unlike the wealthy Elgar and Harold, these blue-collar warriors have no other options.

    The standard critical line on The Last Detail is that its many and obvious merits are attributable, first and foremost, to the quality of Ashby’s collaborators, Nicholson and screenwriter Robert Towne chief among them. Towne certainly deserves much credit, both here and in his next teaming with Ashby on Shampoo, but the film soars on the strength of Ashby’s direction, and particularly on his restraint of Nicholson. By casting 6’4” Quaid and 6’2” Young in the supporting roles, Ashby turns Badass into an embodiment of aggressive overcompensation; Nicholson has never looked so small or his shtick so impotent. And when the actor does launch into full-on “Jack” mode – as when he trashes their motel room in a vain effort to rouse Meadows’ anger – Ashby refuses to allow Nicholson’s persona to subsume the character. Instead, he cuts abruptly to a quiet moment of Badass and the young seaman together on the edge of the bed, now bored and contained. Such a jumpcut works here only because Ashby’s verite approach with actors and with the staging of key sequences, an approach employed to even greater effect in Coming Home, allows room for freedom and improvisation. That so many actors – Quaid and Young, but also Cort, Gordon, Lee Grant, David Carradine, Peter Sellers, Jack Warden and Bruce Dern, among others – delivered arguably the best performances of their careers in Ashby films is perhaps the finest testament to his gifts as an actor’s director.

    As with The Last Detail, Ashby is often treated by his critics as merely a hired gun for his work on Shampoo, offering competent but unexceptional direction in what is essentially a Robert Towne and Warren Beatty picture. Beatty stars as George Roundy, a hip Hollywood hairdresser whose reputation is built as much on his prowess in the bedroom as in the salon. As the film begins he’s torn between three women: his girlfriend Jill (Goldie Hawn), his ex Jackie (Julie Christie) and Felicia (Grant), a client whose wealthy husband Lester (Warden) holds the purse strings to George’s dream of owning his own salon. When all five characters attend the same election night party, Shampoo collapses quickly into a sexual farce straight from the Restoration stage. But the film is seldom laugh out loud funny. Instead, Shampoo plays like a melancholy answer to The Graduate – complete with original Paul Simon music – except that Ben is now no longer fucking just Mrs. Robinson and Elaine, but also every other bored, vain housewife in the neighbourhood. The youthful naiveté and reckless adventure that mark those final, iconic moments of The Graduate have been replaced by disillusionment, pathetic posturing and moral apathy. When George tells Jackie, “I don’t fuck anybody for money, I do it for fun,” he’s accusing her of whoring herself to Lester, but he’s also deluding himself. George is the biggest whore of the lot, and he pays the highest price for it.

    Of the films he made in the ’70s, Shampoo feels the least like a Hal Ashby picture. It’s too restrained, too closely bound to the tight structuring of Towne and Beatty’s remarkable screenplay. At times, there is also an uncharacteristic staginess to the blocking of actors, as in the first scene between Christie and Warden, where they move unnaturally around Lester’s office, self-consciously hitting their marks in synch with the choreographed movements of the camera. Ashby’s films come alive, instead, when his actors are allowed room to move, as when George flies into a rage outside of a bank that has just denied him a loan. Here, Ashby shoots Beatty in an extreme long shot, watching silently from across the parking lot as the actor rips off his jacket and tie and throws them both into a trashcan.

    Such long shots are a trademark of Ashby’s films: Elgar standing in the street with his child in his arms, Maude’s introduction at the first funeral, Badass and Mule wrestling Meadows to the ground, Bob undressing at the beach in Coming Home, Chance walking off across the water in Being There. The extreme long shot serves, for Ashby, the same function that the close-up does for many filmmakers – heightening emotion at critical moments in the narrative – but it does so without forcing a shift to a particular character’s subjective perspective (Ashby, in fact, very seldom cuts on an eyeline match). We remain always detached observers, judging and, occasionally, sympathising with characters, but never coming to see the world exclusively through their eyes. Shampoo also makes effective use of popular music, another Ashby trademark. Except for the Paul Simon song, which returns like a Greek chorus five times in the film, the only other non-diegetic music is The Beach Boys’ “Wouldn’t It Be Nice?” which plays over the opening scene and returns again for the closing credits. Released in 1975, within months of Nixon’s resignation, and set seven years earlier on the day he was first elected, Shampoo is an elegy to the wasted potential of America’s cultural revolution. “Wouldn’t It Be Nice?” is wistful nostalgia, as ironic as the final words we hear uttered by the President-Elect on George’s television: “A teenager held up a sign that said ‘Bring Us Together,’ and that will be the great objective of this administration at the outset. To bring the American people together.”

    While Shampoo is, at times, stylistically different from Ashby’s other pictures of the era, it continues his investigation of the theme that most dominates his work – that is, the cost, both literal and metaphoric, of individual freedom and integrity in a world dominated increasingly by oppressive, dehumanising economic interests. Bound for Glory, then, is a logical, if ambitious, next step in that project. A document of four years in the life of folksinger Woody Guthrie – the “dustbowl” years when he was travelling through the southwest, living with and singing to camps of migrant workers – the film is part hagiography, part Waiting for Lefty-like agitprop, part old fashioned Western. Joseph McBride, writing for Film Comment in 1976, called it “a majestic film, the most ambitious film made in the United States since The Godfather Part II, and one of those rare pictures which are made with the lavish resources, meticulous care, and concern for epic breadth that characterize the way the great Hollywood movies used to be made” (6). While McBride might be accused of hyperbole, Bound for Glory remains a remarkable film, and it is an interesting artefact from Hollywood’s Film Renaissance. After the massive commercial success of Shampoo, Ashby had carte blanche for his follow-up, and he used that muscle to rescue the Woody Guthrie project from years of development problems and script rewrites. At a production cost of nearly $10 million and starring David Carradine, then known mostly for the television series Kung Fu and for low budget films like Death Race 2000 (Paul Bartel, 1975), Bound for Glory was a sizeable risk for United Artists. It’s difficult to imagine a studio taking such a gamble at any time other than the mid-1970s, those few years when adventurous filmmaking was still occasionally rewarded at the box office and when studio heads had yet to learn the various lessons of Star Wars (George Lucas, 1977) and Heaven’s Gate (Michael Cimino, 1980).

    What is most striking today about Bound for Glory is Haskell Wexler’s photography, which turns Depression-era California into one more of Ashby’s many worlds of the haves and have-nots (7). Los Angeles, with its green lawns and sparkling sheen, couldn’t be more different from the small Texas town where Guthrie begins his voyage and where everything – even the people, it seems – is covered by an inch of dust. Wexler shoots it all in soft, muted tones; the sky is as brown as the desert landscapes through which Woody travels, slowly, for the first third of the film. Like Ashby’s and Wexler’s next collaboration, Coming Home, much of Bound for Glory was filmed with long lenses that pull characters into focus against an impossibly expansive backdrop. When Woody sits down to play his harmonica, for instance, he and his chair appear to float above a desert highway that stretches, in a dead-straight line, from Arizona to the Atlantic. The long lenses also allow Ashby and his crew to stay far-removed from the action, capturing the spontaneous “performances” of his lead actors and his large cast of extras. A two minute montage of such images lends the campground sequences, in particular, a documentary-like feel; Wexler and Ashby would later return to this technique for Coming Home‘s Fourth of July picnic sequence.

    In many ways, Coming Home epitomises Hal Ashby’s cinematic style, and it is also his most personal film. The project was conceived by Jane Fonda with the help of screenwriter Nancy Dowd, and was originally intended for John Schlesinger. When he left the project, however, the screenplay was reshaped significantly by the circle of talent who would eventually bring it to the screen: Fonda, Ashby, Wexler, Jon Voigt, producer Jerry Hellman and screenwriters Waldo Salt and Robert Jones. They were united by their opposition to the Vietnam war and by their concern for the veterans who were returning to an America unable or unwilling to reacclimatize them to life back home. Told as a love triangle between a young woman (Fonda), her Marine husband (Dern) and the paralysed vet (Voigt) she meets while he is overseas, Coming Home confronts head-on what had been treated already as a sidebar in Harold and Maude, The Last Detail and Shampoo: the lingering wounds – physical, psychological, emotional and political – from America’s involvement in Vietnam. The film earned Ashby Best Director nominations from the Academy and from the Director’s Guild; Voigt, Fonda and the team of writers won Oscars for their efforts; and Dern, Penelope Milford (as Sally’s friend, Vi), Don Zimmerman (editor) and the film itself were all likewise rewarded with Oscar nominations.

    If Coming Home is guilty, at times, of over-earnestness or of slipping into polemic, it is rescued from such potentially fatal missteps by its many fine performances and by the filmmaker’s palpable respect for his characters. Even Dern’s disgraced Bob, a Marine who could so easily have been reduced to a caricature, becomes instead a tragic figure capable of eliciting our deepest sympathies. Dern’s desperate delivery of the line, “What I’m saying is I do not belong in this house!” is one of the most affecting moments in any of Ashby’s films and it encapsulates, in a single breath, the crisis of the dislocated veteran. Ashby and Wexler once again blend dramatic set pieces with documentary style footage, most notably in the opening sequence, when Voigt’s character, Luke, listens quietly as a group of actual, paralysed vets discuss their very real feelings about the war. That same sense of verisimilitude also informs many of the scenes between the lead actors, as when Fonda and Voigt stroll down the boardwalk, discussing Bob’s impending return. On the DVD release of Coming Home, Wexler remarks that the scene was shot with an 800 millimetre lens from a distance of more than 400 yards, freeing us, once again, to remain distant and relatively objective observers, and allowing the actors room for spontaneous improvisation. The film’s showpiece, however, comes in its final sequence, when Ashby crosscuts between Luke’s speech to a group of draft-eligible teens, Sally and Vi’s trip to a grocery store, and Bob’s walk into the ocean, all of it accompanied by Tim Buckley’s “Once I Was”. Like the finale of Harold and Maude, this sequence balances tragedy – is Bob swimming off to his death? – with painful progress. Despite the still-lingering wounds of war, Sally’s new-found independence and Luke’s charity suggest that Ashby retains some measure of hope for healing.

    The last of Ashby’s signature films is Being There, his adaptation of the Jerzy Kosinski novel. After publishing Being There in 1971, Kosinski swore that he would never allow it or any of his other work to be filmed, but after learning that a movie project was in the early stages of development, and after experiencing first-hand Peter Sellers’ aggressive campaign for the lead role, the author set to work on a screenplay of his own. Ashby’s final product is, by most accounts, a smashing success, both as an adaptation of a much-respected novel and as a film, judged on its own merits. The story of Chance, a simpleton gardener who stumbles into America’s most powerful spheres of influence, Being There is a satiric jab at the co-opting of the nation’s public discourse by television’s empty images and content-free rhetoric. Such ideas were nothing new to Ashby, who had been toying with similar themes in his own work for years. In The Last Detail, Shampoo and Coming Home, in particular, characters are unable to free themselves from the constant barrage of political speeches, commercial advertisements, and reportage that emanate from the televisions, billboards, and radios that seem to have them surrounded. When Sally asks Bob what combat was like, his response echoes the main argument of Being There: “I don’t know what it’s like; I only know what it is. TV shows what it’s like; it sure as hell don’t show what it is.”

    For Ashby, the great challenge of Being There was sustaining its absurd premise for two hours without allowing it to slip, even for a moment, into farce. “This is the most delicate film I’ve ever worked with as an editor,” he told Aljean Harmetz. “The balance is just incredible. It could be ruined in a second if you allow it to become too broad. Peter’s character is a sponge. He imitates everything he sees on television and everyone he meets. In one scene, he imitated the voice of a homosexual. It was very funny, but we couldn’t allow it. It would have destroyed the balance” (8). Ashby’s film, like Sellers himself, plays the comedy straight-faced, refusing to rob the character of his allegoric simplicity by making of it little more than a cheap joke. Chance is, instead, the ultimate straight man, a tabula rasa against which his associates’ ridiculous behaviour might be exposed. In the film’s funniest scene, Eve (Shirley MacLaine) – the wealthy, sex-starved woman who first tempts Chance into the world of earthly delights – tries to seduce her guest while he watches a passionate romance on television. When the program ends, however, Chance is no longer able to imitate the “appropriate” behaviour and so he flips the channel, leaving Eve confused and frustrated. “I like to watch,” he tells her, which sends Eve to the floor, where she masturbates to climax. Ashby builds additional layers of commentary and humour onto the scene by having Chance flip to an aerobics program, whose instructor encourages viewers to “explore slowly.” By the end of the scene, Eve is panting on the floor, unaware that Chance is standing on his head, just like the woman on television. Self-indulgence and superficiality have never seemed more absurd.

     

    Being Thereis a strangely fitting conclusion to Ashby’s enviable run during the 1970s. Commenting on Kosinski’s prescient novel, Barbara Tepa Lupack writes, “while Kosinski did not live to witness the Chance-like candidacy of H. Ross Perot, conducted largely via television time purchased with his own millions, he surely must have appreciated the irony of actor Ronald Reagan’s two telegenic terms in office as well as understudy George Bush’s subsequent lacklustre performance in the White House” (9). Ashby’s career, like those of so many of his contemporaries, was derailed by sweeping changes in Washington, D.C., in Hollywood and in America at large. The studios, now on the lookout for blockbuster box office returns and wary of signing over creative control to “cost no object” directors, turned their attention away from smaller, more personal films like Ashby’s. Reagan’s America likewise awoke to a “new morning”, conveniently ignoring the traumatic events that had defined the previous decades. For Ashby, who had embodied the country’s counter-cultural spirit in thought and deed, the “Me Decade” must have been catastrophically disheartening. In an era of conservative piety and institutionalised greed, Ashby’s politically motivated irreverence and his simple faith in humanity’s potential for radical change were suddenly an anachronism.

    Ashby finished his career with a string of largely forgotten films. He reunited with Haskell Wexler for the first two: Second-Hand Hearts (1981), starring Robert Blake and Barbara Harris, and Lookin’ to Get Out (1982), a character study of two gamblers written by and starring Jon Voigt. Like the rest of Ashby’s final work (and The Landlord), neither is currently available on any home video format. He also directed Let’s Spend the Night Together (1982), a by-the-books document of the Rolling Stones’ 1981 tour, and followed it with The Slugger’s Wife (1985), an irredeemably bad translation of Neil Simon’s abysmal screenplay (10). The poor quality of the film is frequently attributed to Ashby’s growing dependence on drugs and alcohol, which had precipitated a physical collapse during the Stones’ tour. Because of his increasingly unreliable behaviour, films were taken from him during post-production and given to others for final editing. Ashby’s final feature, 8 Million Ways to Die (1986), however, marked something of a return to form for the director. An adaptation of Lawrence Block’s popular detective novel, the film is an entertaining piece of film noir, with Jeff Bridges as the hardened ex-cop and Rosanna Arquette as his femme fatale. Though burdened by the stylistic influence of TV’s Miami Vice and by James Newton Howard’s cloying, synthesized score, 8 Million Ways to Die comes to life at surprising moments, particularly in the final act. When Bridges confronts the young drug kingpin, played by Andy Garcia, we are reminded of Ashby’s gifts as a director of actors; they appear to have set aside Oliver Stone’s screenplay and discovered a more palpable energy in their improvisations. Ashby’s final production was Jake’s Journey (1988), a television project developed by ex-Python Graham Chapman. After filming the pilot, both men were prevented by poor health from continuing their collaboration.

    Hal Ashby was diagnosed in early-1988 with a cancer that spread rapidly to his liver and colon and to which he succumbed, finally, on December 27. Ashby’s death at 59 prevented him from witnessing the re-birth of independent cinema that energised America’s filmmakers, young and old, during the early-1990s. Imagine how different our appraisals of Robert Altman’s career might be had it ended with Popeye (1980), Come Back to the Five and Dime, Jimmy Dean, Jimmy Dean (1982) and Secret Honor (1984) – had it ended before he made The Player (1992) and Short Cuts (1993). Or, imagine how different our opinion of Francis Ford Coppola might be had he not retreated to his vineyards and re-emerged as an acclaimed producer of others’ films – had his career ended with One from the Heart (1982), The Outsiders (1983), and Rumble Fish (1983). Hal Ashby personifies, better than any other director, Hollywood’s Film Renaissance of the 1970s: its moral ambivalence and political rage, its stylistic audacity and deeply human voice, its supernova of energy that could not possibly burn so brightly for very long.

    Endnotes

    1. Peter Biskind, Easy Riders, Raging Bulls: How the Sex-Drugs-and-Rock ‘N’ Roll Generation Saved Hollywood, New York, Simon, 1998. Unfortunately, because Biskind’s book has become so influential, and because it is (sadly) the only text that devotes more than a few sentences to Ashby, what little we know of the director’s personal life has been reduced to a series of sensational anecdotes. There’s Hal the chain-smoking, hyper-obsessive editor, sitting at his Moviola for twenty-four hours at a stretch; Hal the recluse, holed-up in his beach house, unwilling to talk to anxious producers; Hal the Hollywood rebel, who promised to use his Oscar as a door stop; Hal the drug-addicted depressive, who fought suicidal tendencies throughout his life and whose addictions cost him several high-profile projects in the 1980s.
    2. Michael Shedlin, review of Harold and Maude, Film Quarterly, vol. 26, no. 1, 1972, p. 53.
    3. Shedlin, p. 53.
    4. Shedlin, p. 52.
    5. Walter Benjamin, Illuminations, New York, Schocken, 1985. p. 285.
    6. Joseph McBride, “Song for Woody”, Film Comment, November/December 1976, p. 26.
    7. Wexler, in fact, was fifth in a line of talented young DPs to work with Ashby. He was preceded by Gordon Willis on The Landlord, John Alonzo on Harold and Maude, Michael Chapman on The Last Detail, and László Kovács on Shampoo.
    8. Quoted in “Chance Encounters: Bringing Being There to the Screen” by Barbara Tepa Lupack in Critical Essays on Jerzy Kosinski, New York, Hall, 1998, p. 214.
    9. Lupack, p. 213.
    10. If watching Rebecca DeMornay sing a synthesizer-backed cover of Neil Young’s “My My, Hey Hey (Out of the Blue)” was not the most depressing moment of my film-watching life, then it’s only because I could imagine Ashby enjoying the irony of it all.
  • Shit Happens

    Yesterday at 4:06 pm, I pulled onto the campus of Wake Forest University in Winston-Salem, NC — the end of my four hour, 265 mile drive. I know it was 4:06 because that was also the moment that the local NPR station announced that, because of weather-related travel difficulties, Tony Kushner had been forced to cancel his scheduled speech and book-signing. I did the only thing I could do. I drove over to my motel and cancelled my reservation, called my wife to tell her the news, then headed west on I-40. 265 miles later I was back home.

    I don’t get upset about things over which I have no control. I just don’t. It’s not in me. I am deeply disappointed, though — and for several reasons that I won’t go into here. The good news is that, during my nine hours in the car, I was able to listen to several evangelical preachers, evangelical money managers, and evangelical counselors on the radio. Things I learned:

    • Meditating on God’s splendor will sustain me in the hard times. Also, meditating on God’s splendor will sustain me in the trying times and in the darkest times. (It was a 3-point sermon.)
    • Once I have saved three months’ living expenses, I should glorfiy God by putting 10% of my monthly income into IRAs and high-yield bonds.
    • Even if it’s painful and boring, I should listen to my wife talk for 10 minutes every night. (Don’t worry, guys, once she realizes that it’s ten minutes every night, your wife won’t need to talk your ear off all in one excruciating sitting.)
  • Battle of the Bands

    After watching The Kids Are Alright (1979) for the umpteenth time over the last three weeks (God bless IFC), I have come to two important conclusions. First, given one — and only one — trip in a rock and roll wayback machine, I would set the controls for the Who’s Next Tour, circa 1971-72. You can have your Beatles versus Rolling Stones debate. Townshend is a better songwriter than Lennon/McCartney and a better guitar player than Keith Richards. And no band will ever match the Entwistle/Moon combo.

    Second, someone really needs to make a biopic of Keith Moon, starring Jason Schwartzman. (Apparently I’m not the first to notice the uncanny resemblance.) That Schwartzman spent some years playing drums in a decent little band only makes the casting decision that much easier.

  • By the Numbers

    Some interesting facts and figures from The Independent [via a Gauche], including:

    $127 billion: Amount of US budget surplus in the year that Bush became President in 2001

    $374 billion: Amount of US budget deficit in the fiscal year for 2003

    $23,920: Amount of each US citizen’s share of the national debt as of 19 January 2004

    $10.9 million: Average wealth of the members of Bush’s original 16-person cabinet

    88%: Percentage of American citizens who will save less than $100 on their 2006 federal taxes as a result of 2003 cut in capital gains and dividends taxes

    $42,000: Average savings members of Bush’s cabinet are expected to enjoy this year as a result in the cuts in capital gains and dividends taxes

    $42,228: Median household income in the US in 2001

    $116,000: Amount Vice-President Cheney is expected to save each year in taxes

    44%: Percentage of Americans who believe the President’s economic growth plan will mostly benefit the wealthy

    I’ve been daydreaming lately about the upcoming Presidential debates, wondering if the eventual Democratic nominee will find the courage to really take Bush to task. When I daydream, I imagine the Democratic nominee saying something like this:

    Kerry/Edwards/Dean: “Ladies and gentleman, I’m going to be perfectly frank here. Thanks to President Bush’s cut in capital gains and dividends taxes, I saved an additional $42,200 this year. Let me repeat that: While most of you were cashing your $100 refunds, I saved $42,200! I won’t embarrass President Bush or Vice-President Cheney by telling you how much each of them saved (although it’s in the public record).

    “And you know what? I don’t need it. Which is why I donated that $42,200 to my favorite charities.

    “If you believe President Bush when he says that his tax cut doesn’t benefit folks like himself and folks like me, well let me tell you something: you’re wrong. His tax cuts are wrong. And, contrary to what Vice President Cheney may have learned from President Reagan, deficits do matter!”

    I can’t think of a better way to spotlight the real effects of Bush’s tax cuts. Of course, depending on how the pundits respond, this tact might blow up in the nominee’s face. But, man, I would love to see Bush’s reaction.

  • Chain

    Chain

    “Chain” by The Fire Theft. Why? Because the world needs a good emo waltz, that’s why.

    Jeremy Enigk seems to be taking a good bit of crap for his lyrics on this album — perhaps justifiably so. ButI like this song, and especially this bit: “I’m amazed / I see the world in revolution / Within the darkness a solution”. Too simple for most tastes, I know. Too straight-forward, too lacking in ironic distance. But I like it. Of course, I’m also glad that Enigk found God, so what do I know.

    Chain, I feel the words falling in a rhythm
    I see the world bearing its decision to never give in
    I’m amazed
    I hear the words form some kind of silence
    When the world falls into violence
    We’ll never give in

    Chain, I see the world falling in a rhythm
    I feel the wind bearing its decision to never give in
    I’m afraid
    I hear the words form some kind of silence
    When the world falls into violence
    They’ll never give in

    Chained in silence
    The rhythm of violence
    Change all around us
    Change in everything you see

    I’m amazed
    I see the world in revolution
    Within the darkness a solution
    We’ll never give in

    Chained in silence
    The rhythm of violence
    Change all around us
    Change in everything you see

    According to Grandaddy’s Website, The Fire Theft, Saves the Day, and Grandaddy will be playing a show in Phoenix when I’m there in March. Anyone have an opinion about Saves the Day or Grandaddy? I’m not familiar with either.

  • A New Read

    It is time to state clearly what many Christians sense intuitively, and what a few are saying: the Western church is in a historical period of dissolution; and Enlightenment Liberalism is both the engine of our dissolution and its logical end. Liberalism, not Christianity, is the dominant force of Western Modernity. Liberalism is the ideology that enshrines the Enlightenment ideals of a rational and egalitarian society; it seeks maximum individual freedom in politics and markets. As a system of government (democracy) and of material exchange (capitalism), it is the only legitimate ordering system left standing at the “end of history.” It prizes above all else the liberty of an individual to define himself in a fluid environment, unimpeded by any outside constraint save perhaps the reciprocal consent of his fellow citizens—a consent which, by the perverse logic of Liberalism, can almost never be withheld. This freedom, left unchecked, has become endemically exploitative in both the political right and left today, though for a time the areas of exploitation have remained distinct. And it is manifested in a dehumanizing materialism which, in essence, denies the human soul.

    Thus announces Caleb Stegall in his Introduction to The New Pantagruel, a just-launched Web journal “run by a cadre of intemperate but friendly Catholics and Protestants.” If Stegall and his compatriots manage to achieve even half of the promise on display in his introductory comments, then I will be reading each quarter with great anticipation. The journal’s title was inspired by the 16th Century French Christian Humanist François Rabelais. Stegall writes:

    Pantagruelism is, according to Rabelais, “a certain jollity of mind pickled in the scorn of fortune.” It is that odd cast of mind which allows one to see the corruption everywhere, including in oneself, while still loving the world. . . . The Pantagruelist is able to joyfully engage in earthly reality, insisting on seeing both the divine reflection and the demonic shadow. Drawing from Augustine’s view of this age as a saeculum senescens (an age that will pass away), the Pantagruelist is content with the uncertainties of faith for knowledge of the Beyond. This, in turn, frees him to love the people and places he finds himself surrounded by; to see things for what they are: a suggested yet missed perfection.

    Beautiful.

  • Democracy in America

    I see an innumerable multitude of men, alike and equal, constantly circling around in pursuit of the petty and banal pleasures with which they glut their souls. Each one of them, withdrawn into himself, is almost unaware of the fate of the rest. Mankind, for him, consists in his children and his personal friends. . . . He exists in and for himself. . . .

    Over this kind of men stands an immense, protective power which is alone responsible for securing their enjoyment and watching over their fate. That power is absolute, thoughtful of detail, orderly, provident, and gentle. . . . It gladly works for their happiness but wants to be sole agent and judge of it. . . . It covers the whole of social life with a network of petty, complicated rules that are both minute and uniform, through which even men of the greatest originality and the most vigorous temperament cannot force their heads above the crowd. It does not break men’s will, but softens, bends, and guides it; it seldom enjoins, but often inhibits, action; it does not destroy anything, but prevents much being born; it is not all tyrannical, but it hinders, restrains, enervates, stifles, and stultifies so much that in the end each nation is no more than a flock of timid and hardworking animals with the government as its shepherd.

    — Alexis de Tocqueville, Democracy in America, 1840

    And nearly a century before television, no less. De Tocqueville is near the top of my “Darren, seriously, isn’t it about time that you read this?” list. I stumbled upon this passage while reading Wendy Brown’s Politics Out of History, a provocative defense of critical theory as a potentially invigorating voice in the discourse of liberal democracy. In the best chapters, she turns for guidance to Nietzsche and Foucault, who could, at best, be described as problematic political figures (what with Nietzsche’s hatred of egalitarianism and all). I plan to finish Brown’s book tonight and post a reading diary entry tomorrow.

    I’m just stunned, though, by de Tocqueville’s prescient description of contemporary America. A few days ago, I walked a hundred or so yards down the street to deliver a piece of mail that had been accidentally put in my box. My neighbor, who I’ve never met, looked at me closely through her window before opening the door an inch or two, deeply suspicious — this in a neighborhood that hasn’t experienced even a bout of vandalism in the six years I’ve lived there. When I run at night, I see the glow of my neighbors’ televisions emanating from behind their closed blinds. And then when I finish my run, I go home, close the blinds, and turn on my television. How sad.

  • Feelin’ Crispy

    I’m sympathizing right now with Clancy, who, a year-and-a-half into her doctoral work, asks, “Is this what burnout feels like? I have so much to do and no desire to engage any of it.” Another friend, a graduate student in psychology and counseling, wrote to tell me that four of the five students who entered her program married have since gotten divorced (which couldn’t bode well for their future as counselors, I would think). Invisible Adjunct is hosting a discussion along similar lines, inspired by Scott Smallwood’s article, “Doctor Dropout.” Smallwood writes:

    On the first day of graduate school, everyone is still a success. All of the students gunning for Ph.D.’s have lived an academic life of achievement: honor roll, summa cum laude, certificates, scholarships, and parents who praise their intellectual prowess. Yet as many as half of those bright students — many of whom have never tasted failure — will drop out before they can claim their prize.

    In some humanities programs, only one of every three entering students goes on to earn a doctorate. No comprehensive national statistics are available, but studies suggest that the attrition rate for Ph.D. programs is 40 percent to 50 percent.

    Of the eight candidates who entered my program in August ’98, only two have completed their degrees, two of us are still dissertating, and the remaining four have moved on to other jobs, families, and places unknown. Four out of eight — that makes us statistically average, I guess.

    I’m feeling a bit burned out myself at the moment. After finishing my second big writing project Saturday evening, I retreated to the couch, where I spent a day-and-a-half napping and watching the first season of The Office on DVD. The writing itself isn’t what’s so exhausting. Hell, the writing is fun most of the time. It’s the other stuff — the messiness of life stuff — that gets in the way and wears a body down. Things like broken washers and dryers, and day jobs, and accidents at the vet that almost kill the tiny orange cat that you bottle-fed for a month because its mother abandoned it when it was a week old. It’s all a high-wire juggling act.

    I’m so tired right now that I can’t even enjoy Kenneth Pollack’s change of heart, or the latest news out of the War College, or the Paul O’Neill and Colin Powell brouhahas. (Okay, so maybe I’m enjoying those a little.) I’m too tired to write up responses to Atom Egoyan’s Ararat (a fascinating train wreck of a film) or Kirby Dick’s and Amy Ziering Kofman’s wonderful documentary, Derrida (which is, of all things, quite charming and funny). I can’t even find the energy to finish up my “2003 Year in Film” post, which I’d hoped to send to Senses of Cinema and which now, two weeks into January, already feels irrelevant.

    But I do hope to get back to this blog every once and while. If anyone’s still reading.

  • And One More Thing

    For your reading pleasure: some snippets from Tony Kushner’s commentary on the Klezmatic’s recent CD, Possessed. Parts of the commentary, I noticed, have made their way into his and Alisa Solomon’s introduction to their new collection of essays, Wrestling with Zion, which I got for Christmas — given to me, no doubt, by some relative who couldn’t possibly imagine why I would be interested in a book of “Progressive Jewish-American Responses to the Israeli-Palestinian Conflict” — and which now sits on my towering “to read” pile. This part isn’t in their introduction.

    Hebrew- and Yiddish-illiterate, I barely know how to pray; riddled with ambivalence, child of Marx, Freud, Mahler, Benjamin, Kafka, Goldman, Luxemburg, Trotsky, An-ski, Schoenberg, mongrel product of Judaism’s and of Jewish exteriority, of its ghetto-hungry curiosity, of its assimilationist genius, I now approach Judaism as Jews once approached the splendid strangeness of the Goyishe Velt: I am shall we say deeply confused, but not complacent. And this I think of course is profoundly Jewish. So perhaps I can write your liner notes after all. Of music, son of a clarinetist and a bassoonist though I be, I know nothing. . . .

    High Holy Days this year found me doing research for my new play in a tiny town in Britain with no other Jews and no shul, so I cast my bread upon English waters, said the prayers I remembered, lit candles, made Shofar noises, cried for the Dead, begged for forgiveness and decided to read the Bible.

    And then he even mentions my favorite line from Perestroika, a line that, as he admits, always gets cut.

    Why does the God in whom I may or may not believe, or rather in whose existence I simultaneously believe and doubt, why does the Almighty spend the first five books of the Bible writing such morally problematic, bewildering stories? We’ve always had the answer to that one. Because the Torah is not clarification but the World itself; it is the World’s Goad towards perplexity, interpretation, towards Midrash and Talmud. “Az er darf ringen mit zayn Libn Nomen!” as a character in Perestroika says, in a scene that’s always cut because let’s face it, the play’s too long. “You must struggle with the Almighty!” “Azoy tut a Yid!” “It’s the Jewish way!”

    I watched all six hours of Angels in America on Saturday night, and I’ve decided that that’s how it should be seen.

  • My First Block Quote of 2004

    I just submitted my Roth chapter. One assignment down, one to go. And my head hurts. The quote below was good enough to lure me back to the blog, even if for just a minute or two.

    I have often suggested to American Christians that the only way to understand their mission is to ask what it might have meant to witness faithfully to Jesus in the heart of the Roman Empire. Certainly, when I preach in the United States I feel, as I imagine the Apostle Paul did when he first passed through the gates of Rome—admiration for its people, awe at its manifest virtues, and resentment of its careless power.

    America’s preachers have a task more difficult, perhaps, than those faced by us under South Africa’s apartheid, or by Christians under Communism. We had obvious evils to engage; you have to unwrap your culture from years of red, white, and blue myth. You have to expose and confront the great disconnect between the kindness, compassion, and caring of most American people and the ruthless way American power is experienced, directly and indirectly, by the poor of the earth. You have to help good people see how they have let their institutions do their sinning for them.

    This is not easy among people who really believe that their country does nothing but good. But it is necessary, not only for their future, but for us all. All around the world there are those who believe in the basic goodness of the American people, who agonize with you in your pain, but also long to see your human goodness translated into a different, more compassionate way of relating with the rest of this bleeding planet.

    — Bishop Peter Storey of South Africa, as quoted in Ray McGovern’s “Hijacking ‘Him’ for Empire”

  • 2004 Film Diary

    2004 Film Diary

    January
    2 The Last Detail [Ashby]
    3 Angels in America: Millennium Approaches [Nichols]
    3 Angels in America: Perestroika [Nichols]
    4 Shampoo [Ashby]
    5 Bound for Glory [Ashby]
    6 The Landlord [Ashby]
    7 Being There [Ashby]
    7 The Slugger’s Wife [Ashby]
    8 Coming Home [Ashby]
    9 8 Million Ways to Die [Ashby]
    11 Ararat [Egoyan]
    12 Derrida [Dick and Ziering Kofman]
    17 The 400 Blows [Truffaut]
    17 Antoine and Colette [Truffaut]
    21 Stolen Kisses [Truffaut]
    24 The Kids are Alright [Stein]
    25 The 400 Blows [Truffaut]
    February
    20 Solaris [Soderbergh]
    28 Pulse [Kurosawa]
    March
    2 Ten [Kiarostami]
    3 Warm Water Under a Red Bridge [Imamura]
    5 Hidalgo [Johnston]
    6 I Am Trying to Break Your Heart [Jones]
    April
    May
    13 Dogville [von Trier]
    16 Late August, Early September [Assayas]
    25 Twentynine Palms [Dumont]
    26 The Last Detail [Ashby]
    30 The Magic Flute [Bergman]
    June
    1 Elephant [Van Sant]
    3 Damnation [Tarr]
    4 Harry Potter and the Prisoner of Azkaban [Cuaron]
    26 Twentynine Palms [Dumont]
    27 Fahrenheit 9/11 [Moore]
    28 The Big One [Moore]
    29 A Short Film About Love [Kieslowski]
    30 Lancelot du Lac [Bresson]
    July
    3 Hour of the Wolf [Bergman]
    8 All the Youthful Days [Hou]
    9 The Fog of War [Morris]
    11 The Bathtub of the World [Zahedi]
    11 I Was Possessed by God [Zahedi]
    11 Mandy’s Birthday [Zahedi]
    16 Spiderman 2 [Raimi]
    17 The Spirit of the Beehive [Erice]
    24 The War Room [Hegedus and Pennebaker]
    25 Christ in Concrete [Dmytryk]
    27 Before Sunrise [Linklater]
    28 Before Sunset [Linklater]
    31 Shame [Bergman]
    August
    1 Unknown Pleasures [Jia]
    2 I Don’t Hate Las Vegas Anymore [Zahedi]
    3 Underground Zero films [various directors]
    4 The School of Rock [Linklater]
    5 To Kill a Mockingbird [Mulligan]
    7 The Passion of Anna [Bergman]
    8 Six Feet Under: Someone Else’s Eyes
    8 Underground Zero films [various directors]
    9 Live from Shiva’s Dance Floor [Linklater]
    10 The Son [Dardennes]
    18 Three Kings [Russell]
    19 Control Room [Noujaim]
    20 Joe Dirt [Gordon]
    21 Généalogies d’un crime [Ruiz]
    25 The Times of Harvey Milk [Epstein]
    28 Woman in the Dunes [Teshigahara]
    September
    3 Smiles of a Summer Night [Bergman]
    11 Nobody Knows [Kore-eda]
    11 My Summer of Love [Pawlikowski]
    12 Childstar [McKellar]
    12 3-Iron [Kim]
    12 10e Chambre, instants d’audiences [Depardon]
    12 Earth and Ashes [Rahimi]
    12 Tell Them Who You Are [Wexler]
    13 Schizo [Omarova]
    13 Trilogy: The Weeping Meadow [Angelopoulos]
    13 Moolaadé [Sembene]
    14 Little Sky [Menis]
    14 9 Songs [Winterbottom]
    14 L’Intrus [Denis]
    15 The Holy Girl [Martel]
    15 Café Lumière [Hou]
    15 Plastic Flowers [Liu]
    16 The Brood [Cronenberg]
    16 ScaredSacred [Ripper]
    16 Ydessa, les ours et etc. [Varda]
    16 Ulysse [Varda]
    16 Salut les Cubains [Varda]
    16 As Follows [Veiroj]
    16 Whisky [Rebella and Stoll]
    17 Boats Out of Watermelon Rinds [Uluçay]
    17 Low Life [Im]
    17 5 x 2 – Cinq fois deux [Ozon]
    17 Demain on déménage [Akerman]
    19 Wild Strawberries [Bergman]
    28 Manahagar [Ray]
    October
    1 Spring, Summer, Fall, Winter…Spring [Kim]
    8 Night and Fog [Resnais]
    14 Night and Fog [Resnais]
    17 Sherman’s March [McElwee]
    21 Floating Weeds [Ozu]
    31 The Last Bolshevik [Marker]
    November
    2 Desistfilm [Brakhage]
    2 Wedlock House: An Intercourse [Brakhage]
    2 Dog Star Man [Brakhage]
    4 In the Mirror of Maya Deren [Kudlacek]
    5 X2: X-Men United [Singer]
    6 The Act of Seeing With One’s Own Eyes [Brakhage]
    7 Shadows [Cassavetes]
    8 Sullivan’s Travels [Sturges]
    9 Sullivan’s Travels [Sturges]
    13 By Brakhage Disc 2 [Brakhage]
    14 American Beauty [Mendes]
    14 The Incredibles [Bird]
    17 Tape [Linklater]
    20 Hiroshima Mon Amour [Resnais]
    21 Before Sunset [Linklater]
    21 Plain Talk and Common Sense [Jost]
    23 Friday Night
    26 Millennium Mambo [Hou]
    December
    1 Scenes from a Marriage (TV-1) [Bergman]
    2 Scenes from a Marriage (TV-2) [Bergman]
    7 Rio Bravo [Hawks]
    11 Next of Kin [Egoyan]
    12 Tarnation [Caouette]
    19 Family Viewing [Egoyan]
    20 Medium Cool [Wexler]
    21 Medium Cool [Wexler]
    22 Lemony Snicket [Silberling]
  • Cross Bones Style

    Cross Bones Style

    The oft-repeated but still-juicy line from Godard: “The history of cinema is boys photographing girls. The history of history is boys burning girls at the stake.” You can confirm the second sentence by watching TV for three minutes. To confirm the first sentence, watch the Cat Power videos available here at the Matador website.

    I don’t know who Brett Vapnek is, but she’s internalized the not-very-hidden fact that Chan Marshall is beautiful like few people are ever beautiful. She does what director Patrick Daughters does in the “Maps” video for the Yeah Yeah Yeahs — lets the remarkable looking people provide remarkability. Each Cat Power video is better than the previous one because each song is better than the previous one and Marshall is more beautiful in each successive video. (At this rate, she will soon become a small dwarf star.) “He War,” a song that drives me bananas when I can’t see her, is almost unbearable as an actual sequence of moving images. The bronzed paeans to Jean Seberg and Anna Karina and Garbo tumble through my head, but they don’t stay long. There is little to say except “I was hoping to see somebody who looked like that one day.” And I have.
    Sasha Frere-Jones

  • Best Films of 2003

    Best Films of 2003

    Living in Knoxville, Tennessee, with its two or three screens devoted to interesting fare, leaves me grossly ill-equipped to make sweeping generalizations about the year in film. The following, instead, is an odd mix of movies (or, more often, groups of movies) that I will probably forever associate with 2003. With only one or two exceptions, I saw each of these for the first time this year.

    1. Tarkovsky Retrospective — Seeing Mirror (1975), my all-time favorite film, with a large and enthusiastic audience at the National Gallery in May was, without question, the highlight of my film-watching year. I can’t imagine that anything in 2004 will top it.

    2. Angels in America (Nichols, 2003) — Last year I predicted that Angels would be the best film I would see in 2003, and it came awfully close. By paring Tony Kushner’s plays down to a more purely human drama, Nichols accomplished what several other talented directors, including Altman, thought impossible: he actually filmed the damn things, and, small quibbles aside, he made a fine film in the process.

    3. Hal Ashby — I have watched and rewatched and rewatched Hal Ashby’s films this year. He is, to me, the personification of the Hollywood Film Renaissance of the 1970s — its vitality and decadence, its fearlessness and political rage, and, most of all, its profoundly intimate voice. I so wish that Ashby had lived to see the rebirth of American independent cinema in the early-90s. Imagine what he might have done had he been given an opportunity to make a comeback like Altman’s.

    4. John Cassavetes — Before 2003 I had never seen a Cassavetes film. In a way, I think that 30 was just about the right age for the experience. His films are painful to watch — they break your heart while making you self-conscious about the very act of spectatorship. Maybe by the time I’m 40 I’ll finally be able to write about Cassavetes.

    5. Russian Ark (Sokurov, 2001) — My favorite film image of 2003 was that expression on Sergei Dreiden’s face at the end of the ballroom sequence. So much nostalghia and regret and tragedy in a single look.

    6. Lost in Translation (Coppola, 2003) and The Station Agent (McCarthy, 2003) — Two American films that show a genuine fondness for their characters. And sometimes that’s enough.

    7. After Life (Kore-eda, 1998) — About 70 minutes into After Life, we see an old woman sitting on a bench in the middle of a large sound stage. She’s smiling, as crew members drop autumn leaves around her. It got me. I cried. The whole film got me, actually.

    8. Close-Up (Kiarostami, 1990) and Calendar (Egoyan, 1993) — Two brilliant films that investigate the power of images to shape memory and understanding. What I love about them, though, is that they’re self-reflexive and intelligent without being caked in irony and cynicism.

    9. Documentaries — Along with some fine new releases, including Capturing the Friedmans (Jarecki, 2003) and Spellbound (Blitz, 2003), I was stunned by my first encounters with Mark Rappaport. From the Journals of Jean Seberg (1996) is the only film that I watched three nights in a row.

    10. Six Feet Under and The Office — Yeah, I know they’re TV shows, but they’re also better than 99% of the films that came to Knoxville. The first seasons of both series were released in fine DVD collections this year, and I’m grateful for it.

  • The Meanings of Social Life: A Cultural Sociology

    By Jeffrey C. Alexander

    As noted in its sub-title, Alexander’s study argues for a “cultural sociology” — a discipline distinct from existing sociologies of culture. “To speak of the sociology of culture,” Alexander writes, “is to suggest that culture is something to be explained, by something else entirely separated from the domain of meaning itself” (12-13). Cultural sociology, on the other hand, demands that culture and social structures be “uncoupled,” allowing a kind of cultural autonomy. Only within such a “strong” program does it become possible to “discover in what ways culture intersects with other social forces, such as power and instrumental reason in the concrete social world” (14).

    Alexander contrasts his strong program with the “weak” ones that have come to dominate sociology over the last four decades. The best work of the Birmingham school, he argues, offers insightful criticism but ultimately invokes “abstracted influences and processes as adequate explanation for empirical social actions” (18). Pierre Bourdieu’s likewise reduces culture to a dependent of social structure — “It is a gearbox, not an engine” (18). Foucault’s deftly reconstructs historical data but “leaves no room for understanding how an autonomous cultural realm hinders or assists actors in judgment” (19). And, finally, contemporary work on the production of culture reduces it all to the workings of corporate sponsors and the elite, allowing little room for the examination of “internal cultural inputs and restraints” (20).

    As an example of a weak program, Alexander cites Wendy Griswold’s fine study of the transformed trickster figure in Restoration drama. Despite her admirable work, what Griswold lacks, he argues, is an acknowledgment of dramatic narrative itself — its inner workings of plot and character and the effect they inevitably have on the coding of meaning. This example points to Alexander’s final proposal: a strong program of cultural sociology that fuses Geertzian ideological criticism with contemporary pragmatism and literary studies:

    This impulse toward reading culture as a text is complemented, in such narrative work, by an interest in developing formal models that can be applied across different comparative and historical cases. In other words, narrative forms such as the morality play or melodrama, tragedy, and comedy can be understood as “types” that carry with them peculiar implications for social life. (25)

    Alexander first applies his program in a chapter-long reading of the Holocaust, explaining its postwar meaning in terms of two distinct narratives. In the first, the “progressive narrative,” the West viewed Nazi atrocities as the birthing stage of a new era, one in which an event like the Holocaust will “never happen again.” This narrative played directly into “modernization” (as Alexander calls it here and in earlier work) — an ideology that posited postwar America as a kind of Utopia. Alexander supports his progressive argument by examining the anti-anti-Semitism movements of the late-1940s and early-1950s and the establishment of Israel in 1948. “Postwar redemption depended on putting mass murder ‘behind us,’ moving on, and getting on with the construction of the new world,” he writes (41).

    With time, however, “The Holocaust,” as a concept, became divorced from its specific historical conditions and was universalized and metaphorized into a “sacred evil” unlike any act before or since. As it became universalized, the Holocaust took on the shape of a tragic narrative, thus allowing all of mankind to identify with the murders and to experience a form of catharsis in the process. Building from Aristotle and from literary critics such as Northrop Frye, Alexander illustrates how the Holocaust’s tragic narrative has been performed, both literally — in plays like The Diary of Anne Frank and in movies such as The Holocaust and Schindler’s List — and figuratively — in the formation of America’s interventionist policy in the Balkans and in the fights against A.I.D.S., environmental deregulation, nuclear build-up, and other potential human “holocausts.”

    Alexander follows his reading of the Holocaust with three short chapters, none of which I found particularly useful. Each takes on a sizable task — defining the relationship between cultural trauma and collective identity, arguing for a cultural sociology of evil, and mapping the discourse of American civil society — tasks much too large to be adequately addressed in the twenty or so pages he devotes to each. Alexander (and co-author Philip Smith) acknowledge this weakness in chapter five, in which they argue that America’s political discourse can be best understood as a debate between “democratic and counterdemocratic codes.” Before diving into short analyses of six significant political crises — from Congressional attacks on President Grant to the Iran-Contra Scandal — they write:

    Once again, we stress that we do not intend to explain any particular historical outcome; in order to accomplish this, extremely detailed case studies are necessary. We offer, rather, the groundwork for such studies by demonstrating the continuity, autonomy, and internal organization of a particular cultural structure across time. (126-27)

    After tracing that structure through a century-and-a-half of American political history, they conclude that it is, in fact, a “necessary cause in all political events that are subject to the scrutiny of American civil society” (154). But their statement is undercut by a series of qualifiers; they write that it “seems plausible to suggest” such a conclusion. Those qualifiers are telling, I think, for Alexander’s argument demands definitive evidence but doesn’t muster the energy to provide it.

    Chapter 6, “Watergate as Ritual,” goes some way in addressing this problem. In November 1972, just four months after the Watergate break-in, 84% of voters claimed that the scandal did not influence their decision on election night. Two years later, the event had taken on such symbolic significance that Nixon was forced to resign. “Watergate could not, as the French might say, tell itself. It had to be told by society; it was, to use Durkeim’s famous phrase, a social fact. It was the context of Watergate that had changed, not so much the raw empirical data themselves” (156). In his thoughtful analysis, Alexander explains how Watergate, as a symbol, came to transcend the world of petty politics and to touch upon fundamental moral concerns, thus polluting the executive office with the counterdemocratic code. This process was greatly influenced by the ritualizing experience of the televised hearings and by the release of Nixon’s taped conversations. “By his words and recorded actions,” Alexander writes, “he had polluted the very tenets that the entire Watergate process had revivified: the sacredness of truth and the image of America as an inclusive, tolerant community” (169).

    Chapter 7, “The Sacred and Profane Information Machine,” offers a quick overview of the computer as a maker of cultural meaning. The 13-page essay, first published in Smelser’s and Munch’s Theory of Culture (1993), feels out of date or, at best, like an introduction to a much longer and potentially interesting book. I’m not sure why it’s included here. The final chapter, “Modern, Anti, Post, and Neo: How Intellectuals Explain ‘Our Time,’” was the biggest disappointment, as it is a barely-modified version of the essay that opens Alexander’s Fin de Siecle Social Theory (1995). In my dissertation I plan to build from the model that Alexander proposes here by expanding it to incorporate the new post-9/11 reality, and I was hoping that this new book would do some of my work for me. Apparently, I’ll need to wait for the next one. He writes:

    Religiosity was not associated with totalitarianism. But is it fundamentalism per se or only Islamic versions that are employed to mark the correct alternative to civil society? Is terrorism such a broad negative that militant movements against antidemocratic, even murderous regimes will be polluted in turn? Will opposing “terrorism” and “fundamentalism” make the neomodern vulnerable to the conservatism and chauvinism of modernization theory in its earlier form? (Alexander, forthcoming)

    As is probably apparent already, I am of two minds about The Meanings of Social Life: A Cultural Sociology. The argument that Alexander and Philip Smith lay out in Chapter 1 is intriguing, and Alexander’s application of it in his readings of the Holocaust and Watergate are refreshingly useful. The rest, to be perfectly frank, feels a bit like filler.

  • I’ll Be Gone

    I’ll Be Gone

    I have no idea why I’ve been listening to American Music Club’s San Francisco so much lately — I mean, other than because it’s a great album. “I’ll Be Gone” is a damn fine song.

    It was a long hot summer day
    We’re in the living room
    watching the light drain away
    Too tired to read what your cards foretold
    Inside of a yawn
    When she said,
    The first time you show me your true heart
    I’ll be gone.

    The numb ringing after the bell was rung
    Playing red light green light, such timeless fun
    There was no way to kickstart any conversation
    It was like the beginning of 2001
    When she said, I’ll be gone.

    The air isn’t moving and
    The women have nothing on their lips
    But the kind of breath that you keep
    for the hospital bed
    Pregnant with the timeless drop and the wind
    How the air leeches the gold out of everything
    elusive and stolen
    I’ll be gone

  • Affluent Bias

    Brilliant, brilliant article from The L. A. Times (via James Tata’s blog). In “Affluence Remakes the Newsroom,” Tim Rutten argues that contemporary journalism is dominated not by a liberal bias but by a:

    middle-class quietism that the majority of reporters and editors share with other Americans. They are the suburban voters who now cast the majority of ballots in our presidential elections — mildly libertarian on social issues, mildly conservative on fiscal matters, preoccupied with issues of personal and financial security. They are suspicious of ideology with its sweaty urgency and wearying demands for consistency.

    Rutten supports his claims with a fascinating interview with Russell Banks:

    “I was a journalist for 50 years and hate to pronounce, but these are not adventuresome people. How could they be? Most have been to college and then have gone directly into journalism. What can you expect with that sort of background?”

    What you get, in fact, is rather conventional careerism. In Washington, Baker said, that means journalists “who work hard; everybody in Washington works hard. But they lack empathy for the rest of the country. If you’ve never lacked health insurance — and most reporters and editors never have — you don’t understand what it means for the 43 million Americans who are doing without it, any more than the Congress does.”

    In the New York Review, Baker wrote: “The accelerating collapse of the American health care system may illustrate how journalism’s disconnection from the masses will produce an inert state. If every journalist in the District of Columbia had to have his health insurance canceled as a requirement for practicing journalism in Washington, quite a few might … get to know what anger is, and discover that something is catastrophically wrong with the health care system.”

    For Baker, the general lack of empathy that precludes such anger is a far more powerful force in contemporary journalism than any covert political bias.

    Great stuff. And a useful example of how the language of empathy and morality can productively replace (in a sense, at least) all of the tiring partisanship.

  • Calendar (1993)

    Calendar (1993)

    In Atom Egoyan’s remarkable film Calendar (1993), a photographer and his wife (played by Egoyan and Arsinee Khanjian) travel to Armenia to take pictures of ancient churches for a calendar project. Once there, they are led through the countryside — and through the country’s historical narratives — by Ashot Adamian, an Armenian man who tells stories, sings native songs, and, eventually, vies for Khanjian’s affection. It’s a love triangle, but one with interesting metaphoric weight. Egoyan, the intellectual Westerner far-removed from his Armenian roots, is juxtaposed against Adamian, and Khanjian stands somewhere in between, torn between two symbols of her own hyphenated identity.

    Khanjian is, in both a literal and metaphoric sense, the film’s translator, and the process of translation — with all of its inevitable frustrations and miscommunications — is the film’s main subject. Specifically, Egoyan is concerned with telling the stories of the Armenian diaspora, all the while knowing that culture, politics, technology, and human memory will constantly reshape and reinterpret those stories. Like Abbas Kiarostami’s Close Up, Calendar represents this dilemma even in its form, blurring the lines between documentary and narrative film, fact and fiction.

    Made for German television and with a budget of only $100,000, Calendar is one of the most compelling and stylistically inventive films I’ve seen this year. Typical of Egoyan’s work, it is structured around twelve, non-linear episodes (one for each month of the calendar) and alternates between film and video footage. At times, the characters address the camera directly, their improvised dialogue lending the film some air of verisimilitude; at others, it all has a very staged feel, particularly when we watch Egoyan, now back at home in Canada, going through the rehearsed motions of dating. Calendar is quite a display of filmmaking — probably Egoyan’s best, this side of The Sweet Hereafter.

  • But Is It Funny?

    Dale Peck at Slate offers the best critical reading of HBO’s Angels that I’ve found. He points out something that has bothered me a bit as well: the film just isn’t very funny. Which is a shame, because the play is really funny. Unlike so many of the TV critics who have offered their half-informed opinions over the last few weeks, Peck also understands the theatrical traditions from which the plays emerged and against which they so forcefully reacted. This is just good stuff:

    Ultimately, though, the real problem is that Angels is and remains a play, not a movie. It is deliberately, powerfully anachronistic in its approach to narrative, updating–one wants to say outing–the mid-century work of Williams and Albee. Though Nichols labors doggedly at filling in the spaces even the most lavish theatrical productions leave blank, his sets come across as cluttered, unnuanced, unnecessary; his frequent angel-eye perspectives seem thrown in just, you know, because. In particular, the addition of New York City vistas, the panoramas and facades left out of the play’s backdrops, seem shuffled in from a mismatched deck. That’s because Angels, even more than most plays, is steeped in conversation, soliloquy, the linguistic pursuit of ideas. Its characters interact with each other, not their environment, because (as the subtitle reminds us) the play is a fantasia: There is something internal and not quite real about it.

    I also like his conclusion:

    Whether you regard capitalism as the thing that will save the world or the thing that will destroy it, the marketplace has proven capable of assimilating gay male notions of masquerade, subterfuge, and subversion without itself being subverted by them. By which I mean that there was a George Bush as president when Kushner first wrote Angels, and there is a George Bush as president now. By which I mean that perhaps it isn’t the movie that doesn’t do the play justice, it’s the times. By which I mean, finally, that as soon as I finished watching Angels, the only thing I could think of doing was watching it again because I wanted it to have another chance.

  • A Question for a Friday Afternoon

    “Everything changes everything—nobody argues with that. My point is that whatever changes fiction may appear to inspire have usually to do with the goals of the reader and not of the writer.”
    — Philip Roth, Reading Myself and Others

    Last Friday night, at a friend’s graduation party, I found myself in a fascinating conversation with a slightly drunk political science professor who also happens to be a socialist. Somehow we got on the subject of Philip Roth, and the professor, a short-ish Jew born and raised in an Italian neighborhood of Brooklyn, told me: “Oh, Darren” — he was in that sentimental stage of inebriation — “I love the way the man writes. His novels are a joy to read. But…” His right thumb and fore-finger rested on his chin. “…his politics, I don’t like.”

    The professor and I had a lot to talk about.

    I’ve been working lately on a chapter for a new, book-length study of Roth’s career. My assignment is to survey his non-fiction, which has given me reason to read through five decades of his interviews, essays, and reviews. What I have found most striking is the consistency with which Roth has pointed to some mythic ability of the “imagination” to transcend the shifting demands of ideology. At his most extreme (some would say absurd), he has even made comments like the one above, arguing that the artist has no moral obligation other than creating an accurate representation of reality, in all its rich ambiguity and complexity.

    My knee-jerk reaction is to call him full-o’-shit (and a reactionary, at that) — and I can think of countless examples of particular works of art that have reshaped my own relationship with the world — but I wonder how much truth there is to his claim. Did those works affect me so profoundly because of my particular motivations at that particular moment, or because of the artist’s genius? Some combination of the two, I guess.

  • On My Bedside Table

    Timebends by Arthur Miller — the playwright’s autobiography, which I started reading in September and stopped reading two days later, somewhere around page 80.

    Reading Lolita in Tehran: A Memoir in Books by Azar Nafisi — I have every intention of getting back to this one. Someday. As I recall, the first 20 pages were great.

    True Notebooks by Mark Salzman — A gift from a friend, who assures me that Salzman is a sure-fire cure to the angst that plagues writers (or, more accurately, to the writing-induced angst that plagues me, specifically).

    Reason and Revolution: Hegel and the Rise of Social Theory by Herbert Marcuse — A little prepwork for my dissertation discussions of the New Left.

    The Meanings of Social Life: A Cultural Sociology by Jeffrey C. Alexander — Looking forward to reading this one over the holidays.

    American Mischief by Alan Lelchuk — Published in 1973, and now unforgivably out-of-print, it would sit on your shelf somewhere between Public Burning and Portnoy’s Complaint. I’m somewhere near page 80 of this one, too.

    Brief Interviews With Hideous Men by David Foster Wallace — I don’t even particularly like Wallace, but this is the type of book that I buy from the $4 shelf at the front of Barnes & Noble. As usual, I read the first two or three stories then set it aside.

    The last four issues of The New York Review of Books — Each of which has one or two articles whose titles have piqued my interest.

  • Quartet

    Quartet

    My wife surprised me yesterday afternoon with the Angels in America soundtrack. “Quartet” accompanies the scene that holds the rare honor of having made me cry two nights in a row. What can I say? Art is my refuge from a life of hardened cynicism. I can only imagine what condition I’ll be in on Sunday night when Louis delivers the Kaddish.

    But back to “Quartet” . . .

    Angels is so powerful in performance because Kushner understands juxtapositions. The best example is when Louis unleashes upon Belize a rambling diatribe about “the limits of liberal tolerance,” while, on the other side of the stage, Prior undresses for a medical examination, revealing his emaciated, lesion-pocked body to the audience. Or when Louis tells Prior that he’s leaving, while, on the other side of the stage, Joe finally owns up to the truth, reducing Harper to a broken shell. (And have I mentioned how good Mary-Louise Parker is?) That is the scene that got me both times I watched Millennium Approaches — Harper’s cry for Mr. Lies to take her away and Prior’s desperate scream from his hospital bed. I have minor complaints with the film, but Nichols got that scene just right.

    Thomas Newman’s score mines familiar ground, and “Quartet,” in particular, harkens to his work on American Beauty. But, all in all, the music serves the film quite well. I particularly like the main theme, which is carried by the strings and often placed in tension with a solo oboe line — a nice musical motif that echoes the ambiguous battle of angels and man.