Tag: Decade: 1960s

  • TIFF 2012 – Day 4

    TIFF 2012 – Day 4

    Like Someone in Love

    Dir. by Abbas Kiarostami
    To begin: my favorite cut at TIFF. Soon after arriving at the home of a new client, a melancholic call girl makes small talk before strolling into his bedroom, undressing, crawling into bed, and falling asleep. Akiko (Rin Takanashi) appears finally to be at peace here, alone with Takashi (Tadashi Okuno), an elderly sociology professor who lives quietly with his old books, old photos, and old music. Takashi covers the young girl and lowers the lights, leaving her to her sleep. In a blinding cut, the softness of Akiko’s profile and the warm light of Takashi’s bedroom is wiped away by a trademark Kiarostami image: white clouds and blue skies in abstract motion, reflections against a car windshield. A subtle drone can be heard on the soundtrack. (Is this Kiarostami’s first-ever use of non-diegetic music?) It’s now the morning after, and Takashi is giving Akiko a ride to campus. Like magic, a whore and her John have been transformed in a blink into an anxious schoolgirl and her doting elder.

    Like Someone in Love shares with Kiarostami’s previous film, Certified Copy, a fascination with the fluidity of identity and the pleasures and dangers of role-playing, particularly within relationships. Akiko adapts as best she can to the pressures of her life, shifting moment to moment from prostitute to student to girlfriend to granddaughter (both real and imagined) as each new environment demands. Takashi, likewise, steps bravely (if foolishly) into the role of grandfather and protector when called upon to do so, and the film’s most dramatic turn comes when a real-life threat shatters, quite literally, the fantasy he’d written for himself. I’m hardly the first person to point out the fun irony of the film’s title: each character performs like someone in love, miming behaviors learned from sappy songs and movie melodramas, including God-knows-how-many Japanese “fallen woman” and geisha films.

    I’m beginning to think of Like Someone in Love as Kiarostami’s horror film. Blake Williams has compared it to Chantal Akerman’s Les rendez-vous d’Anna, and I think he’s right. There’s a sense in both films that deep  trauma — both historical and personal — has been papered over by convention and cultural artifice, but  threatens always to leak through. Akerman is more explicit about it: think of Anna’s late-night ride on a crowded train that is populated suddenly by ghosts of the Holocaust. Kiarostami works, instead, with suggestion, with vague allusions to “what happened” in the past. The final moments of the film are a shock but hardly a surprise.

    Far from Vietnam (1967)

    A collaborative effort between Chris Marker, Jean-Luc Godard, Alain Resnais, William Klein, Joris Ivens, Agnès Varda, and Claude Lelouch, Far from Vietnam lays out its position in the opening minutes: America’s military involvement in Vietnam is another “war of the rich waged against revolutionary struggles intended to establish governments that do not benefit the rich.” The bulk of the film then supports that argument via montage, juxtaposing footage of American jets taking off from the deck of an aircraft carrier with images of Vietnamese women building make-shift air raid shelters out of concrete. Crowds of World War II vets chant “Bomb Hanoi!” while a young man holds his child and chants “Naaaaa-palm! Naa! Naa! Naaaaa-palm!” before adding with a sigh, “Kids like this are being burned alive. Kids like this.” A television broadcast of General Westmoreland discussing the “accidents and mechanical failures” that have resulted in a few unfortunate civilian casualties is cut against footage of a mangled Vietnamese child receiving CPR.

    Far from Vietnam is agit-prop. It was made as agit-prop and still reads as agit-prop (still-relevant agit-prop, unfortunately). It’s also a masterpiece. If tens of thousands of YouTube activists have co-opted the techniques of films like this, none have matched Marker’s violent cutting. The final sequence is as frenzied, exhausting, and incisive as anything I’ve ever seen. The film is also smart enough and self-aware enough to acknowledge and address the most obvious counter-arguments. “It gets complicated,” Claude Ridder says during the long, scripted monologue that is Resnais’s contribution to the film. The Ridder character plays the role of the conflicted intellectual, echoing (and complicating) a later, more biting charge from the film — that American society enjoys “the luxury of having students who protest” while slaves and farmers fight. Godard plays the role of Godard, critiquing the problems of representation and the very form of Far from Vietnam. His segment opens with a closeup of a camera lens, which in the context of the film becomes one more violent machine in a mechanized war. It’s echoed nicely by Klein’s section, a moving profile of the widow of Norman Morrison, the American Quaker whose self-immolation outside the Pentagon became a media sensation.

    Far and away the best feature film I saw at TIFF. I just wish it were easier to see again. Kudos to the festival for programming this beautifully restored 35mm print.

    Tower

    Dir. by Kazik Radwanski
    Radwanski establishes the formal rules of Tower in the opening minutes of the film and then, to his credit, follows them to the letter until the closing shot. The first image is of Derek (Derek Bogart) digging a hole in the woods. The camera is inches away from his face, where it will remain throughout the film, only occasionally panning or cutting away to the people around him. Tower takes the trademark cinematographic style of the Dardennes’ The Son to its logical extreme, performing a disarmingly intimate study of a 34-year-old man who lives in the basement of his parents’ Toronto home.

    The key word there is “intimate.” Derek is an awkward, unmotivated, and self-defeating guy, but he’s socially competent. He dates someone throughout most of the film. He’s invited to parties. He has friendly, if superficial, relationships with his co-workers. The camera, in effect, gets closer to Derek than any of the people in his life do, and as a result the film emphasizes real physical proximity. Think for a minute about the number of people you touch meaningfully on any given day. A spouse or partner? A child? Films often make physical isolation a metaphor for emotional detachment; Tower is about the thing itself. Intimacy is felt profoundly in the film because it is so profoundly lacking.

    Tower is in many respects a classic “first film.” It has the whiff of autobiography — Derek toils away in his bedroom on a short animated film that he’s reluctant to share with the world — and I quickly realized the film would stop rather than end (although a friend’s reading of the final sequence gives it a neater ending than I’d first assumed). Also, because it’s a kind of gimmick film (the form of it, I mean), I’m not sure what to think of Radwanski or how to predict his next move. But I’m eager to see what he does next.

    Wavelengths 3

    Just a quick word on Nathaniel Dorsky’s August and After, which was my favorite film at TIFF. The word I keep using to describe it is “breathe.” It breathes, and in ways that seem to mark a significant evolution in Dorsky’s recent work. The camera is moving more, and it’s moving into open spaces, even capturing portraits and ending on a long shot of a ship out at sea. For the second year in a row Dorsky’s film literally blew a fuse in the Jackman Hall projection booth, and I couldn’t have been more happy about it because it gave me a second chance to look at what might be the most beautiful filmed image I’ve ever seen. It’s a shot of a flag billowing against a dark sky, which Dorsky filmed as a reflection in a window across the street. That image alone is staggering, but it becomes downright transcendent when, miraculously, a mannequin appears from shadows behind the window. And that’s when you notice the clouds passing in front of the sun. Shadows and light. Shadows and light. It’s like all of cinema reduced to a single instant.

  • Vivre sa vie (1961)

    Vivre sa vie (1961)

    Dir. by Jean-luc Godard

    I’ve been an occasional participant in the Arts & Faith discussion forum for nearly a decade. They recently polled members to determine a Top 100 film list, and the results are notable. In previous incarnations, we used the vague criterion, “spiritually significant,” to determine what did and did not belong on the list. This time out there were no explicit guidelines. Members nominated several hundred films, we voted, and, in my opinion, we came up with a damn fine list. We then volunteered to write blurbs for the Top 100. This is one of my contributions, which is intended for a general reader who is willing to take some risks while exploring the list.

    My Life to Live (1961) opens with a series of closeups of Nana (Anna Karina)—her left profile, her face straight on, her right profile, and then, in the first dramatic scene of the film, a two-minute shot of the back of her head, as she breaks up with a boyfriend in a busy Parisian cafe. The sequence of portraits anticipates much of what will follow, both thematically and stylistically. Subtitled “A Film in Twelve Scenes,” My Life to Live presents a dozen moments in Nana’s life, with few clues as to how much time has passed between them and with little of the exposition or psychologizing one typically finds in a narrative feature film. Jean-Luc Godard, who directed and co-wrote the film, has little interest in traditional notions of storytelling. Rather, his goal is simply to observe a particular woman’s fall into prostitution, experimenting with the tools of cinema as the Naturalist writers of the late-nineteenth century had done with language. (Nana could be a character from Emile Zola, Theodore Dreiser, or Frank Norris.)

    My Life to Live is Godard’s third feature-length film, following Breathless (1960) and A Woman is a Woman (1961). The former is Godard’s elliptical take on the “lovers on the run” genre of American movies he often championed as a young critic at Cahiers du Cinema, the magazine around which the French New Wave was formed, and the latter is his ode to Technicolor American musicals of the Gene Kelly, Stanley Donen, and Vincent Minelli variety. My Life to Live is likewise dedicated to “B Movies” and reflects Godard’s genuine admiration for the “fallen woman” stories that have always been a staple of low-budget American filmmaking. However, while most B movies sentimentalize and/or exploit the subject matter, Godard reveals little of his own attitude about Nana and, as a result, complicates our viewing experience. His camera tracks slowly from side to side, occasionally peering through windows at the world of opportunity and freedom unavailable to Nana, but he almost always remains at a critical distance. Nana is worthy of our admiration and our pity, desperate and trapped in a world outside of her own making.

    Godard has had a long career—his latest feature, Film Socialisme, premiered at the Cannes film festival in 2010—and is among a small handful of the most important figures in all of film history. My Life to Live is by most accounts the masterpiece of the first phase of his filmography, roughly from Breathless to Pierrot le Fou (1965), during which he completed an astounding ten features, all of them quite good, before moving into a more politically radical mode of filmmaking. One of his later films, In Praise of Love (2001), came in at #94 on the Top 100, and it’s also worth noting that the #4 film on the Arts and Faith list, Carl Dreyer’s The Passion of Joan of Arc, features prominently in My Life to Live. In the film’s most memorable scene, Nana steps into a theater to watch Dryer’s film, and Godard cuts between tear-streaked closeups of Falconetti’s Joan and Karina’s Nana. It’s a beautiful and typically sticky moment from Godard, as it simultaneously celebrates the cinema, echoes the mugshot-like portraits that opened the film, and draws revealing parallels between these two very different women.

  • Godard ’66-’67

    Godard ’66-’67

    Seven or eight years ago, when I was just beginning to explore world cinema, I went through a Godard phase during which I watched most of his early features — Breathless, Les Carabiniers, Contempt, and five of the Anna Karina films. I ended my run with Pierrot le Fou, partly because the later films weren’t then available on DVD but also because Godard’s turn at that point in his career threw me for a loop. It wasn’t the formal complexity of Pierrot that startled me (formally, it isn’t terribly different from the films that preceded it); it was the anger, bitterness, and despair. The final sequence in that film — Belmondo painting his face, wrapping his head in dynamite, lighting the fuse, struggling for a few terrifying seconds to put it out again, and then (after a cut to a long shot) blowing himself to pieces — scared the hell out of me. I wasn’t sure I was ready to follow Godard in this new direction.

    Over the last few weeks I’ve watched for the first time the five features that followed Pierrot le Fou, all of them released in 1966 and 1967: Masculin Feminin, Made in U.S.A., 2 or 3 Things I Know About Her, La Chinoise, and Weekend. They mark several key transitions in Godard’s career. As his marriage to Karina dissolved, so did their working relationship, and Made in U.S.A. would be their last collaboration. Jean-Pierre Leaud, who’d made uncredited appearances in a few of Godard’s earlier films, stars in four of the five here, the exception being 2 or 3 Things . . . , which Godard filmed concurrently with Made in U.S.A. (one was shot in the morning, the other at night). Godard’s use of Leaud seems to reflect his growing disenchantment with his own generation, who are increasingly represented as grotesque bourgeois decadents (the couple in Weekend, for example) by comparison to the young radicals who were then animating so much political unrest in France and the rest of the world. We see this also in Godard’s use of his new young wife and leading lady, Anne Wiazemsky, whose expressionless face offers a stark contrast to Karina’s glamour, and whose characters are more likely to assassinate government dignitaries or spraypaint Maoist slogans than to sing or dance.

    It’s the formal turns, though, that make these films so damn exciting. I happened to have watched Masculin Feminin just a few hours before meeting Caveh Zahedi for dinner last month, and I was surprised when he told me he’d never seen it all the way through. Always the Brechtian, Godard had been using distancing effects and winks to the camera (both literal and metaphoric) since his pre-Breathless days, but the interview segments in Masculin Feminin disregard, once and for all, the documentary/fiction distinction. (They also strike me as the most Caveh-like sequences in any Godard film I’ve seen.) I especially love the long interview with France’s “real” Miss Nineteen, which begins as an innocuous enough conversation before turning to more sensitive and awkward subjects like birth control and reactionary politics. Godard echoes the interview with similar conversations between his “fictional” characters. By La Chinoise, one year later, Godard has dropped the formal artifice completely, including in the final cut his off-camera questions to Leaud, the actor/character — questions about the film itself!

    Tearing down the distinctions between documentary and fiction is a key step in Godard’s deliberate move away from genre (the gangsters, singers, soldiers, and sci-fi detectives of his early films) and toward something closer in spirit to an essay. Juliette Jeanson of 2 or 3 Things . . . might call to mind Nana of My Life to Live, but her turn to prostitution isn’t some inevitable concession to narrative convention; it’s an economic transaction. Godard’s growing dissatisfaction with commercial cinema is palpable here. With 2 or 3 Things . . . he is exploring film, instead, as an explicit method of analysis — in this case to study and critique the suburbanization of Paris and the growing middle class. In this context, the apocalyptic violence and decay of Weekend is downright sublime. “End of film. End of cinema.”

    I’m less willing at this point to comment on the political content of these films. I still hope to track down a few of the Dziga Vertov Group projects, which, I assume, will help to unravel Godard’s thinking in this regard. That a film like La Chinoise even exists says a great deal about the tenor of the times in which it was made, and I’m eager to give it another viewing. (I watched it last night, so it’s just begun to percolate.) For now, I’m content to allow the sloganeering and the recitations stream right on by and to enjoy, instead, the revolutionary dissonances of Godard’s aesthetic choices (and surely that was his intent): His Mondrian-like use of blue, white, red, and yellow (see image above); the minutes-long tracking and crane shots; the piles of burning wreckage; the urgent absurdity of it all.

  • The Moviegoer (1962)

    By Walker Percy

    “What’s the Matter?”
    “Ooooh,” Kate groans, Kate herself now. “I’m so afraid.”
    “I know.”
    “What am I going to do?”
    “You mean right now?”
    “Yes.”
    “We’ll go to my car. Then we’ll drive down to the French Market and get some coffee. Then we’ll go home.”
    “Is everything going to be all right?”
    “Yes.”
    “Tell me. Say it.”
    “Everything is going to be all right.”

    If you’re reading this in the future — say, you’ve wandered here via some poof of Google magic — you should know that if I were to turn on my television right now (now being the afternoon of September 2, 2005), I’d flip past image after image after image of destruction, violence, and misery. I’m writing five days after Hurricane Katrina made landfall, destroying most of Biloxi, Mississippi and tearing up whole sections of states that were still trying to recover from Ivan the year before. I’m writing four days after the levees gave way in New Orleans, filling the city to its rooftops with putrid water and trapping the thousands of people who were still there, whether because they chose to ride out the storm or, as was more often the case, because they couldn’t afford to leave. I’m writing three days after the looting and violence began and two days after the buses arrived to begin shipping “refugees” to Houston.

    I’m also writing four-and-a-half years after President Bush took office and began systematically dismantling FEMA. I’m writing almost exactly four years since September 11th, which we all assumed had motivated federal and state officials to plan seriously for worst-case scenarios on American soil, or at least to have stockpiled rations, water, and the means to distribute them. I’m writing slightly less than three years since FEMA called the New Orleans hurricane scenario “the deadliest of all” (or so reported The Houston Chronicle) and two years after the White House cut funding to an Army Corps of Engineer project intended to strengthen the levees. (Those cuts coincided with President Bush’s decision to deploy the bulk of our national guard in Iraq, we should remember.) I’m writing nine months since small-government conservatives throughout Louisiana, Mississippi, and Alabama helped re-elect Mr. Bush and the Republican-controlled Congress, and three days after Speaker of the House Dennis Hastert announced that he saw no reason to rebuild New Orleans.

    I’m writing during the first week in my lifetime when all of America is suddenly being confronted by the poverty and de facto segregation that determines the lives of so many people in the South.

    I’m filled with anxiety and sorrow and anger. (And guilt. I’m anxious? I’m angry? In my air-conditioned home with running water and a stocked ‘fridge?) I’m doing the only things I know to do — keeping in contact with our friends and family in harm’s way, offering them a place to stay if they need it and my prayers, regardless. I’ve made my donation and had my stiff drink, and now I don’t know what to do with myself, so today I sat down and read Walker Percy’s The Moviegoer. I have a friend in Baton Rouge who knows quite a lot about Percy. When I asked him what I needed to know about The Moviegoer, he wrote back, “I guess one thing to keep in mind is that none of the places where it’s set are there anymore.” So you’ll understand, I hope, if everything I’m about to write is bloated with sentiment.

    Binx Bolling is about to turn thirty. He’s living in a suburb of New Orleans called Gentilly, where the “old-style California bungalows,” the “new-style Daytona cottages,” and the local movie theater offer him some kind of indefinable comfort. The French Quarter, the Garden District, all of the parts of New Orleans that breathe with history and authenticity — they’re all too much for Binx. “Whenever I try to live there,” he tells us, “I find myself first in a rage during which I develop strong opinions on a variety of subjects and write letters to editors, then in a depression during which I lie rigid as a stick for hours staring straight up at the plaster medallion in the ceiling of my room.” He sells bonds or something or other during the day, and seems to have a knack for making money, but most of his energy is directed toward the Lindas and Marcias and Sharons who work for him (then date him, tire of him, and leave).

    Binx is surrounded on all sides by family and by tragedy. His father is dead, as are his brother and one half-brother. Another half-brother, only fourteen years old, is sick, confined to a wheelchair by some unspecified disease. His cousin Kate lost her mother as a child and is still coping with the death of her fiancee in a car accident. Binx himself carries the scars of his service in Korea. Percy reveals this to us slowly, though. A novel that begins with the feel of Catcher in the Rye: Ten Years Later becomes something more as we follow Binx on his “search.” The “search” is also hard to define. For Binx, it’s “what anyone would undertake if he were not sunk in the everydayness of his own life. To become aware of the possibility of the search is to be onto something.” It’s a battle against malaise,”the pain of loss.” It’s a search for permanence and wonder. It’s a retreat from despair. It’s simultaneously agnostic and Holy. It’s creative and endowed with impossible power.

    It’s been a long time since I’ve fallen in love with a book the way I’ve fallen in love with The Moviegoer, and I’d like to think that would have happened even if New Orleans weren’t under water. Percy’s novel, more than any work I’ve read since first beginning these long pauses, answers directly the call of Levertov’s poem, a poem that, after all, is the search. Near the end of The Moviegoer, Binx sits with Kate and watches a black man fumble with something in the passenger seat of his car. It’s a beautiful image. The man has just stepped out of a church on Ash Wednesday; his forehead is “an ambiguous sienna color and pied.” Still watching, Binx wonders:

    It is impossible to say why he is here. Is it part and parcel of the complex business of coming up in the world? Or is it because he believes that God himself is present here at the corner of Elysian Fields and Bons Enfants? Or is he here for both reasons: through some dim dazzling trick of grace, coming for the one and receiving the other as God’s own importunate bonus?

    It is impossible to say.

    Peace.

  • Fallen Creatures in a Fallen World: The Films of John Cassavetes

    Fallen Creatures in a Fallen World: The Films of John Cassavetes

    This essay was originally published at Sojourners.

    – – –

    Superficiality is the curse of our age.” So begins Celebration of Discipline, Richard J. Foster’s classic defense of traditional spiritual practices such as meditation, fasting, study, simplicity, and solitude. Published in 1978, Foster’s book offered a corrective to America’s increasingly alienating and shortsighted cultural values – values that had inevitably infected the life of the church as well. Three decades later, Foster’s critique of the “doctrine of instant satisfaction” is more vital than ever, for technology now mediates all aspects of our lives, putting gigabytes of information in our hands (or handheld devices) but offering us little incentive to process it meaningfully. As a result, we are a people driven to distraction by trivia – by facts and figures, sound-bites, and rhetoric divorced from meaning or human consequence.

    The traditional Hollywood cinema is a direct contributor to this superficiality. Most films playing at your local multiplex – like most television shows, political speeches, and pharmaceutical advertisements – actively reinforce the comforting notion that all determining forces, whether social, political, economic, or biological, can be overcome through some combination of will, effort, and, if need be, superhuman or transcendent goodness. The assumption is that a narrative can and will be written that will discover a perfect order amid the filmed world’s chaos. Think of the standard comic book blockbuster, murder mystery, courtroom drama, or police procedural. The clues will all add up in the end. The dissonances will all be resolved. And in two hours or less.

    John Cassavetes, best remembered for his starring performances in such films as The Dirty Dozen and Rosemary’s Baby, countered Hollywood’s lazier, dehumanizing tendencies in a series of landmark films made between 1959 and 1984. Serving variously as writer, director, actor, financier, and all-around master of ceremonies, Cassavetes crafted a handful of films that, collectively, give lie to Hollywood’s faith in melodramatic plotting. Instead of stock character types, his films are populated by people who exist in constant flux, defining and redefining their social roles in relation to ever-changing circumstances. Rather than plotting a traditional narrative arc, Cassavetes’ films resist resolution (and often exposition, climaxes, and denouement as well), offering us poignant glimpses of recognizable lives, messy details and all.

    The Criterion Collection’s recent release of a Cassavetes DVD box set offers the perfect opportunity to discover five of his most important films: Shadows (1959), Faces (1968), A Woman Under the Influence (1974), The Killing of a Chinese Bookie (1976), and Opening Night (1977). The collection also features an impressive, if regrettably uncritical, assortment of DVD extras, including a new documentary, interviews, and archival materials that provide further insight into Cassavetes’ working methods and his defining preoccupations.

    CASSAVETES WAS BORN in New York City in 1929, the son of Greek immigrants. After graduating from the New York Academy of Dramatic Arts and finding moderate success on stage, on television, and in the movies, he opened a method-acting workshop in Manhattan that attracted a core group of young talent. Recognizing the dramatic potential in his students’ improvisations and eager to explore alternative approaches to filmmaking, Cassavetes scavenged $20,000 and over a two-year period developed Shadows, a jazz-scored, Beat-infused document of disillusioned youth and race relations. In doing so, Cassavetes essentially gave birth to America’s independent cinema.

    Shot with a handheld 16mm camera, Shadows feels at times like a documentary, and indeed Cassavetes’ early methods owe more to the work of documentarian Robert Flaherty (Nanook of the North) and to the Italian Neorealists (Roberto Rossellini, Vittorio De Sica, Luchino Visconti) than to the classic Hollywood studio system. Shadows achieves additional verisimilitude by means of its improvisatory nature. Cassavetes scholar Ray Carney offers a useful distinction between our typical understanding of “improvisation” – that is, an actor spontaneously inventing dialogue – and Cassavetes’ approach, which, though meticulously scripted, captures the performative nature of our daily lives, those moments when we improvise conversations, struggling to find the right words and too often stumbling upon the wrong ones instead. His characters, Carney writes, “are not denied moments of zaniness, inconsistency, or improvisatory inspiration because these would violate some tidy, coherent, package of ‘character’ – an entity, it is easy to forget, that exists only in certain forms of art and almost never in life.”

    This preoccupation with capturing the complex rhythms of “real life” extends to the structure of Cassavetes’ films as well. The average movie is composed of 50 or more brief sequences, each typically lasting less than five minutes, and each is designed with a particular end in mind – say, to move the plot from point G to point H or to develop a significant aspect of a character or relationship. Faces and A Woman Under the Influence, both starring Cassavetes’ wife, Gena Rowlands, throw off this traditional plotting and are instead built from a relatively small number of extended scenes. The result can be disorienting for the first-time viewer. Without the familiar tropes of melodrama (good vs. evil, love triangles, comedic relief, etc.), viewers are freed to explore the film without bias. As Carney writes, “every moment becomes as potentially important, interesting, and worthy of our attention as every other.” The multiplex is where we go to “lose ourselves” for a few hours at a time. Films like A Woman Under the Influence deliberately frustrate this tendency at every turn, forcing us to participate actively in the lives depicted onscreen.

    The films of John Cassavetes will never be accused of being “mindless entertainment.” His characters are, like the rest of us, fallen creatures in a fallen world who suffer the consequences of their behavior, deserved and undeserved, but who hold out hope despite it all, egged on by occasional encounters with love and something like grace. That makes them rare finds among American movies: characters deserving of our time, our patience, our empathy. “I am a moralist,” Cassavetes once said, “in that I believe the greatest morality is to acknowledge the freedom of others; to be oneself and to not be in judgment.” He extends that freedom to his audience as well. It is a powerful corrective to Hollywood’s superficiality.

  • God Rest His Soul

    God Rest His Soul

    iTunes just landed on “God Rest His Soul” by The 31st of February, which was a happy coincidence given the content of yesterday’s post. Recorded in 1968, it’s a beautiful prayer for Martin Luther King, Jr., sung by Greg Allman of all people.

  • Arthur Miller, Then and Now

    Arthur Miller, Then and Now

    No new Cine Club notes this week, as we decided spontaneously last night (and with mixed results) to watch John Huston’s The Misfits (1961). I love parts of the film — Thelma Ritter’s jokes and Montgomery Clift’s performance, in particular — and I think it’s a fascinating film to talk about. Clark Gable is so perfectly cast as the anachronistic cowboy lost in a world of conspicuous consumerism. Gable himself is as out of place as the character he portrays — Gable, the classic Hollywood star duking it out with a raucous bunch of method actors.

    Also, it’s impossible for me to watch Marilyn Monroe in this picture and not imagine then-husband and screenwriter Arthur Miller by her side, feeding her lines and exploiting her beauty. The Misfits borders on pornographic in its treatment of Marilyn. Her body is oggled constantly by every man she encounters, by the camera in leering close-ups, and by the audience. In Miller’s short story treatment for the film, Marilyn’s character, Roslyn, personifies that same strange blend of sexpot beauty, schoolgirl innocence, and sympathetic fragility that Monroe exudes on screen, but on paper Roslyn can exist as metaphor, just as the horses that are so viciously and unnecessarily broken at the end of the story/film can exist as metaphors. When captured on film, however, the real seems to overpower the symbolic, and we’re forced to watch a real woman (with whose tragic end we are all familiar) be exploited and real horses be broken, which is a different thing entirely. (I’m sure that there is a film theorist, probably French, whose work would help me explain that better.)

    And speaking of Arthur Miller and his exploitation of Marilyn Monroe, it turns out that my favorite TV actor, Peter Krause, is getting poor reviews for his turn as Quentin in the current Broadway revival of Miller’s After the Fall. Seems a horrible bit of miscasting to me. The role was originated by Jason Robards in 1964, under direction by Elia Kazan. Robards was, by turns, desperate and terrifying and imposing and, when necessary, sympathetic. Krause is so good at provoking our sympathy; I wonder if the reported lifelessness of his performance was a deliberate attempt to moderate that somewhat. For what it’s worth, I’d still really like to see the production.

  • Random Musings . . .

    Random Musings . . .

    On some recent viewings . . .

    Shame (Bergman, 1968) — Liv Ullmann and Max von Sydow star as Eva and Jan Rosenberg, cultured musicians who escape to a rural island when their orchestra is shut down during a war. Their new, more simple life as farmers is soon interrupted when their home is invaded, and they are forced to confront the violence that they had so meticulously avoided. Shame is typically described as a psychological portrait of the dehumanizing consequences of war. The splintering of Eva and Jan’s relationship, then, becomes representative of savage self-interest and alienation, and the interruption of their careers (captured most obviously in an image of Jan’s broken violin) serves as a metaphor for war’s denial of Art, beauty, and culture.

    Shame is my least favorite of the Bergman films I’ve seen. By setting the action amid some unspecific, fairy tale-like war, Bergman (who obviously knows a thing or two about the proper uses of symbolism) invests too much “Meaning” in his characters and in their actions. Shame is an Allegory with a capital A, trapped uncomfortably somewhere between absurd, dystopian satire and the real here and now. I think I would have preferred the film had it jumped completely to one of those extremes. As with all collaborations between Bergman, Ullman, von Sydow, and cinematographer Sven Nykvist, Shame is packed with remarkable performances and jaw-dropping photography, and it’s well worth seeing for those reasons alone. I was only disappointed because it fails to reach Bergman’s own ridiculously high bar.

    I Don’t Hate Las Vegas Anymore (Zahedi, 1994) — Zahedi, his father and half-brother, and a small film crew spend Christmas in Vegas, where Zahedi hopes, among other things, to heal his familial relationships and to prove the existence of God. With this film alone as evidence, I would say that he accomplishes neither, but the attempt is fascinating to watch. Caveh is a polarizing figure, to be sure, and Las Vegas shows him at his most obnoxious and manipulative, particularly during an extended sequence in which he attempts to talk his 62-year-old father and 16-year-old brother into taking Ecstasy. I’m still not sure whether or not he succeeded.

    To me, the appeal of Caveh Zahedi is his willingness to emote unapologetically, to subject those emotions to close scrutiny, and to do so all under the watchful eye of a camera in which he places an almost naive faith. In his more recent film, In the Bathtub of the World (2001), and in this interview with Film Threat, Caveh talks about his disappointment with an experience (reading a great book, attending a film festival) that failed to be “salvational,” and I think that word is the key to his project. There’s something beautiful about watching someone search so desperately for that salvational experience, particularly in a mostly Christian nation like America, where we are so comfortable with the language of grace and forgiveness. Caveh’s films remind me of a concept that I seem to come back to again and again: negative transcendence — “God appears only as the Absent One, as that which is signified only by the depth of the artfully expressed yearning.”

    Before Sunrise (Linklater, 1995) and Before Sunset (Linklater, 2004) — I had planned to write up a full-length response to these films, which, when taken together, are something of a minor miracle. Sunset is my favorite film of the year so far. Told in real time, it captures an eighty minute conversation between Jesse (Ethan Hawke) and Celine (Julie Delpy), a couple who spent “one magical night together in Vienna” nine years earlier, then never spoke again. When they finally reunite in Paris, they are older (their early-30s) and somewhat hardened by experience, and their reunion unravels the comfortable lies upon which their lives are founded. I can’t seem to write or talk about this film without rambling on about my wife, about how we met ten years ago, and about how our ideas of love and romance have evolved since, which is why I’m cutting this short. I’ll just say that Before Sunset is a remarkably well-crafted film that ends at precisely the right moment and that treats its characters and its audience with great tenderness and respect. Like I said: a minor miracle.

    The School of Rock (Linklater, 2003) — A film that doesn’t for a minute divert from its by-the-numbers plot but that is a hell of a lot of fun to watch anyway. In other words, I laughed when Jack Black tried to be funny and I got goose bumps when the band played their big show. Plus, any film that mentions Rick Wakeman’s keyboard solo in “Roundabout” get bonus points. The School of Rock‘s biggest surprise: Who knew Joan Cusack was so hot?

  • Hour of the Wolf (1968)

    Hour of the Wolf (1968)

    Hour of the Wolf is Ingmar Bergman’s vampire film. Let me repeat that: Hour of the Wolf (1968) is Ingmar Bergman’s vampire film. I had no idea. Watching it for the first time on Saturday was one of those revelatory experiences in which my preconceptions were proven so utterly wrong that, midway through the film, I had to stop (not literally), gather my thoughts, and (I never thought I’d use this cliche to describe Bergman) enjoy the ride.

    In many ways, Hour of the Wolf is the culmination of Bergman’s progression from the existential nightmare of Through a Glass Darkly to the absurdist imagery of The Silence and the self-conscious conceit of Persona. The story of a husband (Max von Sydow) and wife (Liv Ullman) driven to insanity amid the isolated landscape of Faro island, Hour of the Wolf is like a 90-minute version of the dream sequence in Wild Strawberries — a slow montage of ridiculously disconcerting imagery that is at once terrifying and beautiful. (Sven Nykvist did things with a camera that no one will ever match.) The “ghosts” who haunt the film are so frightening because they barely resemble ghosts at all. They simultaneously embody bourgeois banality and the sublime nothingness that, in Bergman’s formulation, will inevitably follow. Two parts 8 1/2-era Fellini, one part “Uncanny”-era Freud.

    Like Carl Dreyer’s Vampyr (1932), I would call Hour of the Wolf one of the director’s lesser films — a rare instance in which Bergman’s style trumps his substance to just too great a degree. But I have a tendency to too easily dismiss works from the horror and gothic genres. I’m surprised, actually, that I was able to see this film without having ever read a bit about it. It’s just stunning to look at. Three days later, and I still can’t push some of its images from my mind.

  • 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.
  • Ivan’s Childhood (1962)

    Ivan’s Childhood (1962)

    Dir. by Andrei Tarkovsky

    Images: Expressionistic camera angles, most notably in Ivan’s more terrifying dream sequences. Striking but occasionally heavy-handed symbolism, such as that beautiful cross amid the bombed-out landscape. Most memorable images are those that display Tarkovsky’s emerging aesthetic: the slow tracking shots through the birch forest, the close-ups of Ivan, the use of found footage, the final fantasy sequence.

    • • •

    A few summers ago, I had the rare opportunity to see Stanley Kubrick’s “lost” films at a special screening presented by the Mary Pickford Theater at the Library of Congress. His early shorts were interesting, of course, but the main attraction was his first feature, Fear and Desire (1953), a film that so embarrassed Kubrick in his later years that he reportedly collected and destroyed every print in circulation. According to the librarian who introduced the series, their print was discovered quite accidentally — a treasure among a collection of films shipped from a storehouse somewhere in Puerto Rico, as I recall. And much to Kubrick’s dismay, I’m sure.

    I’m hesitant to introduce a response to Tarkovsky’s Ivan’s Childhood with mention of Fear and Desire for fear that the latter’s reputation might somehow tarnish the former’s. So let me make this point clear: Tarkovsky’s is a much, much better film, a great film even. But both suffer the effects of youth. This can on occasion be a good thing, of course. There’s often a refreshing fearlessness in the works of those artists who are still seeking a voice, who haven’t yet learned the rules and mastered the fundamentals. But that fearlessness is often matched by a naïve worldview and reckless ambition. Actually, in Kubrick’s case, I would go so far as to call that ambition hubris, as he and co-screenwriter Howard Sackler — who, like Kubrick was only in his mid-20s at the time — set out on a shoestring budget to make a film about “the two greatest motivating forces in human history,” or some such nonsense. Set in a fictional, dreamlike landscape amid a fictional, dreamlike conflict, Fear and Desire is a war picture drowning in banal allegory, notable only for its notoriety and for the occasional startling image that hints at all that would come in Kubrick’s five-decade career. I’m glad I saw it. Once.

    That Ivan’s Childhood continues to impress and teach with repeat viewings is perhaps the best testament to the film’s lasting import. Like Fear and Desire, it is a war film that deliberately transcends many of the genre’s conventions, but it does so with a grace and humility that prevent Tarkovsky’s occasional missteps from spoiling the experience. Clearly, his aesthetic is still in gestation here. We’re offered brief glimpses of that mysterious poetic logic that informs his later work, but it is at times encumbered by weighty symbolism and Bergmanesque expressionism. Dare I say that Tarkovsky’s hand feels a bit heavy at times? If Paths of Glory is the first complete Kubrick film, the first to combine each of the particular stylistic devices and thematic obsessions that have come to define his status as an auteur, then I would argue that Andrei Rublev is our first taste of the full Tarkovsky, unburdened by another’s source material (he inherited the Ivan project from another director) and enlightened by palpable maturity, insight, and confidence.

    Ivan (Nikolai Burlyayev) is a hollow-eyed orphan who, after watching his parents and young sister killed, fashions himself as a spy on the eastern front. In the film’s opening act, Ivan trudges through a swamp under the glow of enemy tracers, carefully working his way from behind enemy lines to a Russian outpost where he’s greeted by Lieutenant Galtsev (Yevgeni Zharikov), a commanding officer only a few years his senior. The twelve-year-old spy is exhausted and sickly but determined to deliver his intelligence to Colonel Gryaznov (Nikolai Grinko), who, we eventually learn, has become something of a father figure to Ivan. Gryaznov and Captain Kholin (Valentin Zubkov) conspire to secret Ivan away to a military academy, but the young soldier proves too stubborn and determined. He runs away, then, after being discovered hiding amid the desolate, bombed-out landscape, convinces his friends and superiors of his unique value to the cause. The remainder of the film documents the making of preparations for Ivan’s subsequent mission back into Nazi territory.

    As with all of Tarkovsky’s work, a simple plot summary makes for an insufficient record of the film itself. Although it is the director’s most traditionally narrative-driven feature, Ivan’s Childhood is less concerned with war’s stories than with war’s human experiences and its aftermath: physical, emotional, and spiritual. At the risk of sounding pedantic, I would argue that, in this film, Tarkovsky forsakes the terrain of the traditional battlefield in order to more fully explore that of the embattled body. In an early scene, for instance, we watch as Ivan strips naked and bathes in a small metal drum. It’s a stunning image — Burlyayev, the young actor, is a pathetic, emaciated mess of ribs and knees and shoulders — an image that strips away the naïve romanticism that tends to accompany the genre. Tarkovsky’s camera exposes both Ivan and Lieutenant Galtsev not as the manly war heroes who they (and most war films) would imagine themselves to be, but as children without options.

    When Galtsev later says of the young spy, “A war is no place for children,” his words are all the more poignant and absurd for coming from this teenaged officer’s mouth. He uses a similar line — “War is a man’s business” — after deciding to send Masha (Valentina Malyavina), a young nurse, home from the front. But, again, the line falls flat. It’s a false, empty performance of bravado, a deflation and deconstruction of the countless odes to heroic sacrifice that inform our stories of war — epic, mythological, literary, and cinematic. By treating such conventions truthfully and with seriousness, Tarkovsky manages to expose the dehumanization of war without slipping into cynicism or satire. (Would that an American filmmaker could avoid the same trap today.) The film’s final shot of Galtsev is also one of its most memorable. A few years older and with the war now behind him, Galtsev is quite literally scarred by his experience. But the actor’s young face refuses to lend the image the symbolic weight we might expect from the coda of a war film. He is not a wizened, toughened officer — a “man” who has proven his mettle in the manliest of arenas. Instead, like Ivan, he remains a boy, but one carrying tragic wounds.

    Throughout the film, Tarkovsky makes remarkable use of close-ups of his actors’ faces (most notably, the final shots of Ivan) as a traditional technique for blurring the boundaries between objective and subjective experience. That blurring is critical to the success of this film, which is as much a psychological profile as it is a biography or war picture. We are offered access to Ivan’s subjectivity, in particular, through a series of dream sequences — some idyllic, others terrifying. But, really, the entire film is so closely bound to his perspective that it plays, with only a few notable exceptions, like Ivan’s psychic projection. Tarkovsky’s tack works quite successfully, for the most part. In Sculpting in Time, he writes:

    in film, every time, the first essential in any plastic composition, its necessary and final criterion, is whether it is true to life, specific and factual; that is what makes it unique. By contrast, symbols are born, and readily pass into general use to become clichés, when an author hits upon a particular plastic composition, ties it in with some mysterious turn of thought of his own, loads it with extraneous meaning.

    Ivan’s Childhood, I think, offers examples of both. There are, surprisingly for Tarkovsky, occasional missteps into symbolism — that beautiful but strangely empty image of a cross on the battlefield, for instance, or the cock-eyed camera angles that compose Ivan’s nightmares and that would feel more at home in Wild Strawberries than in Rublev. More often, though, the director manages to create moments that could only be described as Tarkovskyan — those amazing moments that make him one of the few geniuses of film. He’s at his finest in a sequence involving Masha and Captain Kholin, who pursues the nurse into a thick forest of birch trees. Tarkovsky’s camera tracks their movements at a distance before joining them, finally, in a strange, low-angle embrace over a small trench. The scene achieves his artistic ideal:

    A true artistic image gives the beholder a simultaneous experience of the most complex, contradictory, sometimes even mutually exclusive feelings.

    Kholin’s and Masha’s encounter is a desperate act of human contact, but it’s also vaguely degrading; it’s a moment of near transcendent delight, but it’s one that feels debased and compromised. I can’t make sense of it, really, though I feel compelled to, which is probably why Ivan’s Childhood is one of the few war films that I return to with any frequency. That complexity of emotions and motivations should always form the foundations of our war stories, or we’ll make the mistake of flattening the world, reducing its rich textures and varied peoples to stark black and white.

  • A Few Words Upon Discovering Cassavetes

    A Few Words Upon Discovering Cassavetes

    John Cassevetes is my latest obsession. On a whim, I recently picked up a used copy of Faces (1968), the story of Dicky and Maria Forst’s disastrous attempts to find peace and companionship outside of their loveless marriage. Shot entirely in stark, high-contrast black-and-white, and featuring Cassevetes’s trademark dialogue, Faces feels at times like a documentary — voyeuristic, discomforting, and brutally real.

    It took me about 15 minutes to fall into the film’s rhythms and style — the opening sequence might be its weakest — but by the time we see Dicky and Maria alone together at the dinner table, I was absolutely hooked. Faces is like the New Wave meets Edward Albee, as it builds its emotional conflict from the tension between the characters’ false surface bravado and all of those painfully insecure close-ups. I’m amazed by how genuine some of the shifts in emotion feel.

    The Killing of a Chinese Bookie (1976) might be a more refined film, but it’s also, I think, less satisfying. Ben Gazarra’s performance as Cosmo Vitelli, a strip club owner deep in debt to dangerous men, is always convincing and occasionally brilliant. But nowhere does he (or maybe it’s the material) reach the same plaintive heights achieved by Lynn Carlin and Gena Rowlands in Faces. Still, though, his closing monologue is the best scene I’ve seen in some time. His fate is now sealed, yet he manages to inspire a strange joy and pride and community among his performers. It’s almost like a moment of grace.

    Special mention goes to Bookie for featuring the always fascinating Tim Carey, most memorable for his performances in the early Kubrick films, The Killing and Paths of Glory. There are several scenes here in which his castmates (especially Seymour Cassel) seem almost apprehensive — or even afraid — around Carey. Those moments give the film a nice spark, an odd bit of unpredictable energy.

  • Through a Glass Darkly (1961)

    Through a Glass Darkly (1961)

    Dir. by Ingmar Bergman

    Images: As in most of Bergman’s b&w films, the interplay of darkness and light is a critical motif here, as seen most obviously in the images of Karin’s outstretched arms in the hull of the shipwreck and in her decision to wear sunglasses near the end of the film. The light motif is also realized in Bergman’s frequent shots of windows that open onto a distant horizon across the sea. My favorite instance comes after a bedroom exchange between Karin and Martin, when she turns her back to him, and the camera pans slowly to the right, fixing its gaze on the setting sun. The film is also notable for its strangely erotic subtext, created by a number of shots, among them: David’s hand on Karin’s shoulder as she drifts off to sleep; the stationary, low-angle shots of Karin alone in the wallpapered room; and, of course, the charged encounters between Karin and Minus.

    • • •

    The first of Bergman’s chamber dramas, Through a Glass Darkly concerns a family vacationing on the Baltic island of Fårö, where their alienation from one another is mirrored in the bleak landscape that surrounds them. The patriarch, David (Gunnar Bjornstrand), is a widower and best-selling novelist, whose life is marked solely by professional ambition and emotional detachment. His daughter, Karin (Harriet Andersson), is a schizophrenic plagued by rapturous voices that promise the imminent return of God. She is tended by her husband, Martin (Max Von Sydow), and by her younger brother, Minus (Lars Passgard), neither of whom is capable of offering her lasting comfort. Not surprisingly, Bergman constructs the film so as to allow his players to ruminate on his chief, career-long concerns: the struggle with inspiration in the life of an artist, the silence of God, and the potential redemption afforded by human love.

    To begin at the end . . .

    In the film’s final scene, David stands with his son before an open window, their faces mostly lost in shadow. Shaken by his sister’s most recent collapse and her subsequent evacuation by helicopter, Minus laments his loss of faith in God and man. The world has suddenly become torn open for the teenager, exposing its existential horror, and he can no longer imagine his place in it. “Give me a proof of God,” he begs of his father. David responds:

    I can only give you an indication of my own hope. It’s knowing that love exists for real in the human world. . . . The highest and lowest, the most ridiculous and the most sublime. All kinds. . . . I don’t know whether love is proof of God’s existence, or if love is God. . . . Suddenly the emptiness turns into abundance, and hopelessness into life. It’s like a reprieve, Minus, from a sentence of death.

    If we are to think of Through a Glass Darkly in musical terms, as Bergman encourages us to do, then David’s speech is a coda that resolves on a picardy third — that often surprising, but seldom satisfying moment when a piece in a minor key ends on a major chord. It’s one of only a very few instances in Bergman’s films that rings hollow to me. It feels, in fact, like a near desperate attempt to mask over the more honestly realized anguish and suffering that characterize the eighty minutes preceding. That the director was able to more satisfactorily resolve the problem a decade later in Cries and Whispers is perhaps evidence that here his ideas are still gestating, not yet fully formed.

    What Bergman does get absolutely right in Through a Glass Darkly, though, is the very real horror of the existential crisis, the moment when Camus’s Sisyphus pauses, watching his stone roll once again down the mountain. In the penultimate sequence, Karin returns to the upstairs bedroom where, throughout the film, we have watched her communicate with the imagined harbingers of God’s return. Perhaps inspired by Charlotte Perkins Gilman’s story, Karin’s delusional conversations are mediated by the room’s tattered wallpaper and are charged (as is much of the film) with a discomforting eroticism. When David and Martin discover her, Karin is ecstatic, her glazed eyes fixed on the door through which God will soon appear. In a beautifully rendered scene, she falls to her knees and asks her stoic husband to join her. Von Sydow’s remarkable face is a conflicted mess of sorrow and love and humiliation and desire. But he kneels beside her, impotent in his attempts to calm her as she waits.

    What follows is one of film’s most terrifying moments: God’s arrival in the form of the ambulatory helicopter, greeted by a grotesque dance of fits and shrieks from Karin. She throws her body into a corner, howling in agony and recoiling at the advances of her family, who look on, hopeless. If the finale of Carl Dreyer’s Ordet is a cinematic document of genuine Christian faith, then Karin’s rapture is its funhouse mirror reflection: a hopeless portrait of abject nihilism. Once calmed and quieted, Karin describes what she saw:

    The door opened, but the god was a spider. He came up to me and I saw his face. It was a terrible, stony face. He scrambled up and tried to penetrate me, but I defended myself. All along I saw his eyes. They were cold and calm. When he couldn’t penetrate me, he continued up my chest, up into my face and onto the wall. I have seen God.

    Camus demands that “one must imagine Sisyphus happy” — that in his very recognition of life’s absurdity Sisyphus has made a heroic gesture toward freedom — but Bergman, except in the aforementioned coda, refuses to offer even that promise. Karin puts on her sunglasses, shutting out the light that she has quite literally and so desperately sought throughout the film, and willingly surrenders herself to the medics. Despite David’s closing words, and the apparent reconciliation with Minus that they engender, I experience little catharsis from the film, knowing that Karin’s surrender is complete and, ultimately, fatal.

    Strangely, it’s Karin’s plight, and that of so many like her in Bergman’s films, that draws me again and again to his work. There is, in that dramatization of the existential crisis, something of what Christian aesthetician Frank Burch Brown calls “negative transcendence”: “God appears only as the Absent One, as that which is signified only by the depth of the artfully expressed yearning.” I’ve become quite fond of that concept, applying it repeatedly to Bergman and sharing it often with friends who are struggling to make sense of their admiration for supposedly Godless films like Magnolia. In Through a Glass Darkly, I think, Bergman stages that crisis more brutally than anywhere in his canon, and the film is better for it.

  • The Culture of the Cold War (1991)

    By Stephen J. Whitfield

    As with Thomas Hill Schaub’s study of the era’s fiction, the “Cold War” in the title of Whitfield’s book is somewhat of a misnomer in that he has limited his focus to the period of unprecedented national consensus during the Truman, Eisenhower, and (to a lesser extent) Kennedy administrations. The Culture of the Cold War is divided into chapter-long studies of the major voices of popular culture, each of which, according to Whitfield, reflected and contributed to the polarity that characterized so much of the 1950s. By making case studies of such disparate public figures as Whittaker Chambers, Charlie Chaplin, Billy Graham, Lillian Hellman, and Mickey Spillane (among many, many others), Whitfield exposes the dominant ideologies that shaped the politics, the news media, literature, film, religion, consumer culture, and television of the day.

    Whitfield begins by cutting through the hyperbolic rhetoric that dominates so much writing about the Red Scare, calling the period not a “collective tragedy” but a “disgrace.” “Unable to strike directly at the Russians,” Whitfield writes, “the most vigilant patriots went after the scalps of their countrymen instead. Since Stalin and his successors were out of reach, making life difficult for Americans who admired them was more practical.” The McCarthy era witch hunts divided the country into two distinct parties: honest, patriotic, God-fearing Republicans and Communists, a category that included everyone who, for instance, fought for Civil Rights legislation or worried about American poverty or questioned our involvement in Southeast Asia or failed to attend Christian church services regularly. In fact, for a period of several years, Whitfield convincingly argues, anyone who voiced any doubt whatsoever about the perfection of American society was opening up him- or herself to charges of disloyalty, which could then lead to blacklisting, prison, or, in the case of Julius and Ethel Rosenberg, execution.

    The most lamentable product of the hysterical finger-pointing was the silencing of all progressive politics. Whitfield captures the moment with effective understatement: “Because an intense concern with unsolved social problems may have betrayed Soviet influence, policy options thinned.” The Kennedys make for an interesting study of how dominant the anti-Communist ideology had become. JFK, then a young Congressman from Massachusetts, voted with the majority against several key pieces of proposed social legislation, and RFK served alongside Roy Cohn as an influential aid to McCarthy. New Deal programs atrophied when they were loudly denounced as “pink” and when funding was funneled instead toward the building of the Military Industrial Complex and the securing of American financial interests worldwide. America quickly shifted its focus to production and consumption. Whitfield writes: “What the Department of Defense and the Federal Bureau of Investigation were supposed to protect was, above all, a lifestyle intimately associated with the blessings of prosperity. Above all the American experiment meant—at home and abroad-abundance, which was the finest measure of manifest destiny.”

    Typical of Whitfield’s book is the case study that closes it. In the final chapter, “Thawing: A Substitute for Victory,” Whitfield looks more closely at the early years of the 1960s, when cracks began to form in the American consensus. Stanley Kubrick’s films offer some timeline of that development: Paths of Glory (1957) was so strangely ambivalent about war that it was preceded by a disclaimer; Spartacus (1960) was based on a novel by Socialist Howard Fast and employed several blacklisted screenwriters, who were given on-screen credit for the first time in years; and Dr. Strangelove (1963) exposed the absurdity of Cold War policy by blending truth and satire in hilariously uncomfortable ways. Whitfield quotes Kubrick on the genesis of the film, which was originally intended to be a straight-forward adaptation of the novel, Red Alert: “ideas kept coming to me which I would discard because they were so ludicrous. I kept saying to myself: ‘I can’t do this. People will laugh.’ But after a month or so I began to realize that all the things I was throwing out were the things which were most truthful.” Whitfield pairs Kubrick with Joseph Heller, whose novel Catch-22 likewise took its form from the “disintegrated” days of Korea and the 1950s. Voices like Kubrick’s and Heller’s, Whitfield argues, helped to bring an end, finally, to the hypocrisy: “The culture of the Cold War,” he writes, “decomposed when the moral distinction between East and West lost a bit of its sharpness, when American self-righteousness could be more readily punctured, when the activities of the two superpowers assumed greater symmetry.”

  • La Notte (1960)

    La Notte (1960)

    Dir. by Michelangelo Antonioni

    Images: Opening titles are cast on nearly abstract shots of skyscrapers, grounding the film immediately in the modern landscape. Actors are frequently framed on opposing sides of the screen, alienating them from one another. Crowds are noisy and hostile, forcing characters to retreat to isolation for solace. Favorite images: the shame and self-conscious look on Moreau’s face when she models her dress for Mastroianni; Moreau walking with a straight back in her wet black dress after the rain storm.

    • • •

    I’m very fond of Edward Hopper’s painting, New York Movie. It’s a great piece of early American modernism, simultaneously revealing, like a Fitzgerald novel, both the techniques of realism and the disillusionment and moral decay of the “lost generation.” Like many of Hopper’s portraits, “New York Movie” features a lone woman — here, a young usher — who suffers in isolation. Her pain is evident in her body language, her closed eyes and slumped shoulders, but, more importantly, it’s communicated by the composition of the painting itself. The woman leans against a side wall, framed in the lower right corner, while the majority of the portrait is devoted to the mass of the public watching a film in darkness. Hopper positions her under a wall sconce that draws our eyes instantly to her shadowed face.

    A similar image occurs in the opening moments of Michelangelo Antonioni’s La Notte, when Lidia (Jeanne Moreau) stares out a hospital window, drawn there by the sound of a passing helicopter. Like Hopper, Antonioni composes the frame with his heroine in the lower right corner, alienating her completely from her surroundings. Despite the presence of her husband and her dying friend in the room, Lidia stands alone, here and throughout the remainder of the film.

    La Notte has little plot to speak of. Antonioni follows Lidia and her husband, Giovanni (Marcello Mastroianni), through the course of one night, as they wander the streets of Milan, visit clubs, attend parties, and, finally, confront the cold apathy that has developed between them. Both rebuff the sexual advances of strangers, but they seem to do so only out of obligation or respectful loyalty. They are certainly both attracted to the strangers, if only for the temporary connection and passion that they might offer. Giovanni’s attraction to Valentina (Monica Vitti) is mostly physical — he stares at her like he does the black dancers who perform for him in a club — though he, the shrewd intellect, would surely deny the accusation. Lidia is drawn to Roberto (Giorgio Negro) because he simply offers her his attention and respect, neither of which have been available from her husband for years. In one of the film’s most touching scenes, Lidia and Roberto sit alone in a car as rain falls around them. Antonioni remains at a distance, letting them laugh and talk out of earshot. It’s the only time during the film that we see Moreau’s smile.

    By examining in microscopic detail the workings of a marriage, that most essential of all human relationships, Antonioni extends his critique from the specific to the general, from the failings of a particular man and his particular wife to the apathy, solipsism, and alienation that plagues so much of the modern world. His is a world of towering mirrored skyscrapers, decaying brick alleyways, hostile, noisy crowds, and abrassive, intrusive technology, all of which send humanity fleeing to isolation for solace. With all that as its backdrop, the film’s finale plays like a grim satire of cinema’s cliched seduction scene. Lidia and Giovanni separate themselves from the crowd of party-goers (the Hopperesque framing returns once more) and make their way down a large empty field. They discuss their marriage in equal doses of bitterness, resignation, and denial, but finally admit that their love has atrophied. Giovanni’s response is interesting: he becomes emotional, but would probably be incapable of explaining why. Perhaps he is moved simply because Lidia’s confrontation has forced him to suddenly feel something, anything, for the first time in years. In what a less honest screenwriter would call a “fit of passion,” he lunges toward her to make love to her, while she whispers in his ear, “Tell me . . . Tell me.” That she wants to hear that he does not love her leaves the viewer with little hope for comfort.

    My only criticism of La Notte is that too often Antonioni leaves us alone with his characters for extended periods, forcing us to listen to them talk and talk and talk about the human condition or other such matters of self-importance. I recognize the necessity of such scenes, as they reveal (intentionally or not) the emptiness of a purely intellectual existence. But they feel redundant to me. Antonioni’s camera, particularly when it’s directed on the faces of Moreau, Mastroianni, and Vitti, speaks more articulately than his flawed but sympathetic characters ever could.

  • Breathless (1960)

    Breathless (1960)

    Dir. by Jean-Luc Godard

    Images: Typical Godard, though toned down a bit in comparison to his later films: frequent jump cuts and moments of deliberate self-awareness, as in those scenes in which first Michel, then Patricia, address the camera directly. Film moderates between break-neck pacing (the shooting of the police officer, for instance) and slow introspection (Michel and Patricia talking in her apartment). Key point: Godard reminds us constantly that we are watching a movie, as in the carefully choreographed kisses and Michel’s obsession with Bogart.

    • • •

    If asked to define postmodernism, I would probably cheat and just show an early Godard film. Breathless likely wouldn’t be my first choice — I’d take Alphaville or A Woman is a Woman — but it certainly fits the bill. Godard caused a sensation forty years ago with this, his first film, by not only tearing down cinematic and narrative conventions, but by doing so with a sly, mocking wink to his audience. Like the best postmodern art, Breathless blurs the boundaries between high and low culture, elevating B-movie sensation onto the plane of high French art and, thankfully, humbling and demystifying the latter in the process. Its greatest asset, I think, is that it does so with a fun, irreverent self-awareness that prevents us from ever forgetting that the story we’re watching unfold before us — like life itself, some postmodernists would argue — is nothing more than that: a fiction.

    The story is simple: Michel Poiccard (Jean-Paul Belmondo) is a charismatic young thug wanted by police for shooting an officer. Penniless, alone, and, well, horny, he attaches himself to Patricia Franchini (Jean Seberg), a beautiful American student and aspiring journalist. The majority of the film chronicles Michel’s frustrated efforts to: 1) track down money owed to him so that he can escape to Italy, and 2) get Patricia back into bed. Technically, he succeeds in both endeavors, but, as has been the case with all storied young lovers on the run, before and since, his successes are always fleeting. “I want us to be like Romeo and Juliet,” Patricia naively tells Michel. Shakespeare this ain’t, but Michel’s fate is as inevitable as that poor sap’s from Verona.

    Along with inspiring countless imitators, from Bonnie and Clyde and Badlands to Natural Born Killers (not to mention that embarrassing Richard Gere remake), Breathless is most often remembered for — and remains fascinating today because of — Godard’s deliberate disregard for convention, both as a filmmaker and as a story-teller. His technical innovations, particularly the frequent jump cuts and hand held cinematography, have, in the four decades since, become the stuff of prime-time network TV (NYPD Blue comes to mind). Likewise, Godard’s rebellious irony and self-conscious play with film iconography (as seen most famously in Michel’s long gaze at a Humphrey Bogart lobby card) have become key terms in the contemporary film vocabulary — think The Simpsons, Pulp Fiction, Scream, and the like.

    What most fascinates me about Breathless, though, and what makes it still feel revolutionary today, is Godard’s fascination with the parts of life that we (still) rarely see on the screen. Midway through the film, when most “young lovers on the run” movies would turn their attention to a violent heist or a gratuitous sex scene, we follow Michel to Patricia’s apartment, where the two simply pass the time in idle conversation, waiting (like we do) for the excitement to begin again. The scene does help to further develop the characters — Patricia’s love and understanding of art distinguishes her further from Michel, who is still interested only in getting Patricia undressed — but, as was the case for many of his New Wave contemporaries, Godard evidences little hope for genuine communication. Michel and Patricia are characters in a film who behave as if they were characters in a film, performing their superficial roles/lives for the benefit of others, oblivious to the consequences.

    As with much postmodern art, my main critique of Breathless is ethical. The blurring of boundaries between high/low, fact/fiction, performance/life, though vital and beneficial to much that has happened socially and politically in the past four decades, can also collapse dangerously into total relativism. Godard has called Michel an “Anarchist Hero,” meaning, I assume, that his rebellion against authority is a martyrdom of sorts for the cause of greater freedom for all. Noble, I guess, and I probably would have bought it ten years ago. But it feels overly romantic and naïve to me now. Actually, it feels like the unbridled energy and maturing (but still immature) philosophy of a first-time filmmaker.

  • Another Country (1962)

     

    By James Baldwin

    At its best, James Baldwin’s fiction is lyrical, intense, poetic, outrageous, improvisatory, brutal, and transcendent. The first time I read his short story, “Sonny’s Blues,” I was sitting in one of those massive chain bookstores, drinking coffee and trying to block out the pabulum coming from the Muzak. Imagine my surprise when I suddenly found myself choking back tears. The last three pages of “Sonny’s Blues” are as good as it gets: Sonny breaks into a blistering piano solo, finally finding a voice for his repressed pain. Baldwin follows suit — capturing the rhythms, the longing, the give and take of the best jazz — in some of the most stunning prose I’ve encountered.

    Unfortunately, Another Country is not Baldwin at his best. In fact, it’s possibly the most frustrating novel I’ve ever read. Here, Baldwin is so determined to explode the intersections of race, gender, and sexuality — and judging by the variety of sexual relationships on display here, he must have plotted those intersections on graph paper before sitting down to write — that he makes a fatal mistake: instead of being particularly insightful or even shocking, Another Country is preachy, sentimental, and, worst of all, boring.

    Rufus Scott is a young black man who makes his living playing drums in Harlem jazz clubs. When we first meet Rufus, he is wandering the streets, suffering from guilt over his treatment of Leona, a woman we later meet through flashbacks. Leona’s and Rufus’s relationship is based on a shared self-loathing: he feels unworthy of the love of a white woman; she has known only brutal relationships, having come to New York after escaping from an abusive marriage in the South. Rufus’s brutality eventually sends her to an asylum, an event that plagues Rufus, leading him to jump from the George Washington bridge at the end of chapter one. The remainder of the novel charts the effects of Rufus’s suicide on the lives of those closest to him.

    The most interesting relationship is between Ida, Rufus’s younger sister, and Vivaldo, his best friend. Both are struggling artists: she a singer, he a novelist. In Baldwin’s hands, they become a platform for long discourses on the legacies of racism. Before meeting Ida, Vivaldo has known black women only as sexual objects — the cheap whores he frequented in Harlem. Ida has likewise known white men only as victimizers — the men who leered at her and who broke her brother’s spirit. At moments, Vivaldo and Ida come alive in Baldwin’s prose. The flashback to their first meeting, for instance, is handled gracefully. But too often they act as little more than mouthpieces, uttering sappy lines like, “How’s one going to get through it all? How can you live if you can’t love? And how can you live if you do?” Baldwin wisely leaves their relationship in limbo at the end of the novel, offering some hope for reconciliation between the races, but promising nothing.

    Richard and Cass are another interesting couple. Married with children, they struggle to maintain their “traditional” roles amidst the sexual and social tumult (not to mention the heavy drinking) that surrounds them. Richard is also a novelist, but has “sold out,” making him a failure in his wife’s eyes. She escapes to an affair with Eric, an actor friend who has recently returned from Paris, but it brings her little comfort. “I’m beginning to think,” she gushes, “that growing just means learning more and more about anguish. That poison becomes your diet — you drink a little of it every day.” It’s perhaps in this relationship that Baldwin does the most moralizing. Near the very end of the novel he finally enters Richard’s point of view, giving voice to the character who, until this point, had been little more than a personification of failed artistic ambition. Richard’s pain, however, rings more true than that of others in the novel because Baldwin allows readers to experience it in the moment, instead of subjecting us to endless discussions of that pain.

    My frustration with this novel is fueled largely by its obvious, unrealized potential. Baldwin populates Another Country with artists of all sorts and provides them with fabulously romanticized lives in Greenwich Village and Paris. He sets out to deliberately create another “lost generation,” but never seems able to elevate his characters above the prescribed roles they play.

  • Winter Light (1963)

    Winter Light (1963)

    Dir. by Ingmar Bergman

    Images: Majority of dialogue is shot in tight close-ups, isolating characters from one another, as the small town and small church seem to also isolate them from the world. Discovery and removal of Jonas’ body is filmed in long shots: we see his body manipulated like lifeless flesh, exposed to the harsh elements of the snow storm. The bleak, cold exteriors reflects the inner state of the characters.

    • • •

    Critic Dave Kehr has written of Winter Light: “Routine stuff from Ingmar Bergman, the metaphysician of the middle class. . . . Much suffering, none of it very illuminating.” At the heart of Kehr’s criticism, it seems, is the assumption that for a work of art to be illuminating it must not only pose difficult questions, but provide universally satisfying answers as well. A crisis of faith, however, is a process, an on-going debate that can often seem frustratingly one-sided. Reducing such a debate to a simple question and an even simpler answer — as often happens both in the movies and the Church — only trivializes it. I’m relieved to find a film like Winter Light, which understands that at the very root of faith are those same unanswered (and perhaps unanswerable) questions. Despite its existential bleakness, watching Winter Light was, in fact, a faith-affirming experience for me.

    Tomas (Gunnar Bjornstrand) is a pastor in a small town church. We see him, in the film’s opening scene, performing mass, an act that we later learn has become a loathsome ritual for him. With the death of his wife four years earlier, Tomas became cold, both to his congregation and to God. In what is perhaps the film’s most stunning image, we see him alone in his chambers, his face framed in a close-up and backlit by the sunlight pouring in through a window. In complete silence, he whispers Christ’s words, “My God, why hast thou forsaken me?” As Bergman tracks slowly forward, the fill light on Tomas’ face dims and the sunlight behind him brightens. This motif — darkened faces against brighter backgrounds — recurs throughout as a visual representation of the spiritual crisis being played out.

    Also suffering are Marta (Ingrid Thulin) and Jonas (Max von Sydow). Marta is Tomas’ some time lover, a woman who was raised without the church, but who seems to have found something resembling faith in her selfless love for the pastor. She makes her love known to him in a letter that contains one of the most devastating lines any Christian could hear. “Most of all,” she tells Tomas, “I was struck by your extraordinary indifference to your Jesus Christ.” Jonas is a father and farmer who suffers anxiety over the constant threat of nuclear annihilation. When he visits Tomas for counsel, the pastor is of little help, able only to speak from his own personal disillusion.

    What little change occurs in Tomas throughout the film, however, is not the result of Jonas’ suicide. He seems, finally, to be moved by the words of the church sexton, a crippled man of great faith, who talks to the pastor of Christ’s suffering — not the physical suffering of the cross, but the frustration and loneliness he must have felt when the disciples slept at Gethsemene, and the doubt and pain he must have suffered when God “forsook” him just before his death. Tomas appears to finally relate to Christ as a man who also felt God’s “silence.” I say “appears” because the film’s final image is appropriately ambiguous: Tomas returns to the empty sanctuary to perform another rite, perhaps changed by the events of the day, perhaps hopelessly resigned to simply playing his role.

  • My Night at Maud’s (1969)

    My Night at Maud’s (1969)

    Dir. by Eric Rohmer

    Images: Complete lack of shot/reverse-shot. Instead, much of the dialogue is framed in static medium shots, some lasting more than a minute. Speaker doesn’t address camera directly, but the effect is the same, involving the viewer as an active participant. “Our” voice is heard from off screen.

    • • •

    Jean-Louis (Jean-Louis Trintignant), a young engineer, spies his ideal woman at Sunday Mass. Francoise (Marie-Christine Barrault) is young, attractive, blonde, and, most importantly, a practicing Catholic. Before they have even met, Jean-Louis determines that Francoise will be his wife. His pursuit is interrupted, though, when he happens upon Vidal (Antoine Vitez), a childhood friend who he has not seen in 14 years. The two spend an evening discussing religion and philosophy, then agree to meet again the following day at the home of Maud (Francoise Fabian), a beautiful divorcee who Vidal has been seeing. When the three meet, their conversation again turns to philosophy and religion, particularly the consequences of Pascal’s wager.

    My admittedly superficial understanding of Pascal’s wager: Given even overwhelming odds against the existence of God (say, 100 to 1), we must bet on that one chance. For if God does not exist, and we lose the bet, then our loss is inconsequential. But if God does exist, then our lives gain meaning and our reward is eternal.

    The three main characters are an interesting study in contrast. Vidal sees the wager as a logical tool for explaining everything, from religion to politics. For Jean-Louis, Pascal is too strict, a logician who has sacrificed sensual pleasure (“Pascal never said, ‘This is good,’” Jean-Louis tells his companions). His stance on Pascal is one of the many contradictions in Jean-Louis’ ideas, as he himself adheres strictly to (or at least claims to) the mores of Catholicism. Maud is a sensual being and an atheist, who tires of Jean-Louis’ pretenses and deftly dissects them. When left alone with Maud, Jean-Louis is forced to test his principles, to overcome his temptation in order to remain faithful to Francoise, a woman he has not yet met.

    I have seen several of Rohmer’s films over the last few months, and they never fail to elicit from me the same response. Thirty minutes into them, I’m typically annoyed, either by the characters or by Rohmer’s style. His film worlds are populated by self-absorbed “navel-gazers” (a common criticism) and his use of voice over narration often seems redundant. But, without exception, I have eventually fallen into Rohmer’s rhythms and become fascinated by those same characters. Most impressive is his ability to build a logical dramatic tension into his finales. The end of My Night at Maud’s — a coda that takes place years later, in which we learn that Jean-Louis and Francoise are married and that she may have had an affair with Maud’s husband —felt more forced than most, but the result is the same: despite the film’s slow pacing (or, more likely, because of it) I became anxious for the film’s conclusion, unaware of which way the story would turn until it did.

  • New Seeds of Contemplation (1961)

    By Thomas Merton

    Like “Making Peace,” the Denise Levertov poem that inspired this site, Thomas Merton’s New Seeds of Contemplation is concerned with the destructive influences of greed, superficiality, and passivity on our hectic, disjointed lives. Levertov’s poem is a call to both the poet/artist — whose duty, she argues, is to inspire an “imagination of peace” — and to us, her readers. For making peace is active, a deliberate decision that each of us must make in order for us to affect change, first in our lives, then in the world. Although Levertov never explicitly identifies whose “voice from the dark” calls out, the humanist, the aesthete, and the Christian in me are all in perfect agreement: if that voice is not divine, then why should I listen?

    For Merton, a 20th century American monk, making peace is a lifelong project through which we find perfect communion with God. Sanctification — or, “contemplation,” as he calls it — is the only source of genuine peace, for it is the only means by which we may escape our natural state of alienation. Merton actually sounds a bit like Lacan at times, critiquing Man for his futile attempts to “clothe his false self” in power and pleasures. The obvious difference, of course, is that Merton posits a solution, selfless submission to God’s will, where Lacan and other Post-Modern seekers of meaning can find only nihilism. “The real purpose of meditation,” Merton writes, “is this: to teach a man how to work himself free of created things and temporal concerns, in which he finds only confusion and sorrow, and enter into a conscious and loving contact with God” (217).

    New Seeds of Contemplation is an impressive book, and one that has effected me more profoundly than any other contemporary theological study. In an age when “Christian literature” is sold in bulk at Sam’s Clubs, Merton’s book is refreshingly intelligent and devoid of the empty rhetoric that plagues so much of the dialogue in Christian America (and its churches) today. This deliberate move away from “old worn-out words, clichés, slogans, rationalizations . . . hackneyed analogies and metaphors that are so feeble that they make you think there is something the matter with religion” is actually an important stage in every contemplative’s life, Merton claims, a step that can be quite unnerving. “The worst of it,” he writes:

    is that even apparently holy conceptions are consumed along with the rest. It is a terrible breaking and burning of idols, a purification of the sanctuary, so that no graven thing may occupy the place that God has commanded to be left empty: the center, the existential altar which simply “is.” In the end the contemplative suffers the anguish of realizing that he no longer knows what God is.

    I can picture the Christians who would recoil at such a suggestion, as they would at many of his other claims, including his equating of the work of the Church with an ideal communism and his belief that God may have blessed us with wealth in order that we “might find joy and perfection by giving it all away.” (I’ll be sure to look for that plank in the platform of the next politician who claims to be representing my Christian interests.) I would label Merton a radical if he weren’t simply reflecting the mission of the early Church as described in Acts.

    But we’re Americans, and Americans don’t care for selflessness. To aid in this radical reordering of our priorities, Merton, like Levertov, points to our need for solitude (meditation or long pauses) as a temporary but necessary escape from the “social machine” in which we’re trapped. I love his description of this trap — it would have made a perfect epigraph for Don DeLillo’s White Noise:

    The constant din of empty words and machine noises, the endless booming of loudspeakers end by making true communication and true communion almost impossible. Each individual in the mass is insulated by thick layers of insensibility. He doesn’t care, he doesn’t hear, he doesn’t think. He does not act, he is pushed. He does not talk, he produces conventional sounds when stimulated by appropriate noises. He does not think, he secretes clichés. . . . But to live in the midst of others, sharing nothing with them but the common noise and the general distraction, isolates a man in the worst way, separates him from reality in a way that is almost painless.

    Every time I read that, I think of Bruno Dumont’s L’Humanite, a film that erodes, quite uncomfortably at times, those layers of insulation and forces us to patiently experience the pain of another’s life. (Unfortunately, very few Christians in America will see L’Humanite, both because it is French and because of its explicit sexual content.) Of course, when I read Merton’s description, I am also struck by my own pain-free isolation. But that is precisely the point of this web site. I am learning, as Merton suggests, to “meditate on paper . . . to contemplate works of art.” I am trying to “keep still, and let Him do some work.”

    This response has been a bit erratic, little more than a steady stream of quotations. As this is a site dedicated largely to the arts, I’ll finish with one more, then do my best to refrain from adding sarcastic comment:

    A Catholic poet should be an apostle by being first of all a poet, not try to be a poet by being first of all an apostle. For if he presents himself to people as a poet, he is going to be judged by people as a poet and if he is not a good one his apostolate will be ridiculed.

    Good advice. I wish I could name more Christian artists who follow it.