Six Great American Films, 1978 - 1988

...All the Marbles (1981)
This was Robert Aldrich's last movie, and I like to believe that Aldrich died happy, knowing he'd made it. Along with Abel Ferrara's Cat Chaser, made, at the tail end of the decade, this is one of the last true examples of film noir. It's simultaneously shadowy and colorful, in every sense. But what do you expect from Joseph Biroc, who gave the world the image-monuments of Forty Guns and the careful delirium of Confessions of an Opium Eater? And you end up wondering the kind of movies Peter Falk would've been in if he was born 20 years earlier--him and Harry Dean Stanton. How many bits of 80-minute grit could they have cranked out in the post-war years?

Big Wednesday (1978)
History, tugging like a hand on your sleeping shoulder. John Milius's best film, and one of the few epic films. The mise-en-scene is Vincente Minelli and John Ford arguing about a decade; you're never sure if the 1960s were a tragic romance or some great folly. Waves crash, punches are thrown, mistakes are made and lived through. Grandly sincere, or sincerely grand, this is Milius's attempt to make The Great American Movie. The attempt is a failure, but the result is a success regardless. That's the funny thing about movies: though the intentions behind them play a role, intentions aren't the final result. Yes, a film is a gesture, but it is more importantly a film. The writer only writes what he or she thinks up, while the moment you start running film through a camera, you let the world in. What language can't communicate, cinema wholeheartedly accepts, sometimes without us even noticing.

The Driver (1978)
The vague and the painstaking. The soundtrack is a terse musique concrete composition for voices, squealing tires and slamming doors. The driver of title is played by Ryan O'Neal, an actor without temperature, neither cool nor warm. Maybe that's why Stanley Kubrick managed to put him to such good use: Kubrick's cinema is climate-controlled, which leads many people to wrongly assume that it's cold. Walter Hill is an abstractor (this film, 48 Hrs.) and a parabalist (Streets of Fire, Crossroads, Johnny Handsome), which is more or less the same thing. To take something complicated (a history, a morality) and turn it into a parable is not very different from taking a real thing and, through its image, making something direct: a color is easier to understand at first glance than a street, the cold light of a headlamp is simpler than an oncoming car. But, of course, no two things are completely alike: the parable has only a limited meaning, while the image is bottomless.

Modern Romance (1981)
The present hasn't been too kind to Albert Brooks, but history will be kinder: we'll someday say "Brooksian" with the same ambiguous clarity as "Hawksian." Fed by a distinctly American sense of compromise, that sour taste that accompanies every sweetness, Brooks' cinema is not one of contradictions: the world is complicated, but it isn't fractured. Every happy thing is sad, and every sad thing is a little funny; there is no clear separation in our experience of things. It's through focusing on certain elements, through the sieves of our memories (or the editing of a film), that we are able to look back and distinctly say that an event was tragic or that it was good. It's the basic premise of Brooks' later Defending Your Life, in which the newly dead must argue that scenes from their lives display their strengths, even though it can just as easily be said that they show them at their worst. Absolute happiness is an illusion: it's just something you claim to win an argument. Modern Romance is a rejection of traditional dramatics, a serious approach to comedy. And always unflinchingly intelligent.

The Moderns (1988)
An incomparably passionate film by the most brilliant American director of the 1980s. The Jazz Age is to Alan Rudolph what the Belle Epoque was to Jean Renoir: an era of creativity that inspires more creativity through reflection. A film about the ideas of an era more than its specifics. Or, to rephrase, a film that takes inspiration from the ideas of an era to create something new. Keith Carradine is Keith Carradine is a painter, Wallace Shawn is Wallace Shawn is a gossip columnist, John Lone is John Lone is a businessman and Kevin J. O'Connor is some dream image of Ernest Hemingway. Here the elements that are used haphazardly or lazily by other directors become rigorous and expressive. Rudolph stands with Fassbinder--and now Hong Sang-soo--as one of the few poets of the zoom lens: what is done with a jerky hand-operated zoom in a brief sequence in The Moderns is more beautiful than most directors' camera movements. The use of black-and-white historical footage is genuine quotation instead of a lazy attempt to set a mood.

Paradise Alley (1978)
I refuse to believe that any movie directed by Sylvester Stallone isn't at the very least interesting. Sometimes, as in the curious case of Paradise Alley, the movie's much more than that: it's great. Case in the sense that Paradise Alley is isolated from its contemporaries and seemingly the rest of film history; curious in the sense that every film is the result of a set of choices, and the choices here are, as if often the situation with a great movie, infuriating--certainly more infuriating than Big Wednesday, and possibly more infuriating than The Moderns. A movie that seems to belong to no time and no mindset. Lit with the kind of neons that bathe a body but designed in the earth tones that make every character feel like a part of the room they're in, it's set in 1940s New York--more of a location than a period, just one of those places any story can be set as long as it's costumed accordingly (like "Morocco").

As a director, Stallone is always acting. Every one of his movies isn't directed by Sylvester Stallone, but by Stallone playing some directing archetype; he's clearly playing a different character behind the camera of every film. So maybe Paradise Alley is his best movie because Sylvester Stallone, Director of Paradise Alley is his most original character, the ordinary visionary he'd re-use for the first half of Staying Alive.

John Ford's Imaginary Film

John Ford and members of the cast on the set of The Quiet Man

The Quiet Man is the sequel to an imaginary film noir: the movie that details John Wayne’s life as a boxer in America prior to his return to Ireland. It’s one of the great imaginary movies that exists only in the mind of the audience, up there with Odile and Franz’s silent adventures in South America.

Bits of this phantom film sneak through—in the way Wayne lights and smokes his cigarettes, or the way he grabs Maureen O’Hara by the hair and kisses her. These are desperate actions, at odds with Wayne’s screen persona. We even get a glimpse of this film—the flashback sequence, which breaks with Ford’s visual style for give us a few minutes of stunning color noir, all alienating close-ups, sweaty brows and vague signifiers (we see a doctor’s briefcase, but never a doctor). Wayne looks stunning uneasy in this scene; it’s as if he’s realized that he’s in the wrong film, and therefore escapes somewhere where he feels more at home: a John Ford picture.

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There’s a big difference between most noir--or in this case, color noir, a genre in an of itself--and Ford. Chiefly, there’s distance, the sense of space that places several characters into a frame when a noir film would linger on the face of one; this distance, by allowing us to examine the characters surroundings while they carry out their actions, or to see other characters’ reactions, allows us to analyze them. There is no urgency, no desperation here—instead, we can always see alternate solutions. The camera, after all, can make us aware of details we wouldn’t normally notice just as well as it can make us single-minded, unaware of the subject’s surroundings. In medium and wide shots, noir’s desperation would seem foolish—we would see a possibility, another course of action the characters, invariably trapped, don’t realize. The noir carryovers John Wayne brings in his baggage to The Quiet Man--his constantly abandoned cigarettes, the way he sulks in the shadows on his wedding night—are shot from a Fordian distance and seem awkward. Noir is a close-up without possibilities, while Ford is a medium shot, controlled but nonetheless giving us room to think; in noir, the story is a downward straight line, while in Ford it’s just one of many possible paths across an open field.

Two Weeks Since You've Been Gone: Notes on Action Movies

Charles Bronson with his Wildey .475 in a promotional still for Death Wish 3

I've been watching a lot of Anerican action films lately--the kind of pure action that flourished from the mid-1980s to the mid-1990s. Before that, action had to have at least a bit of adventure to it--a sense of removal. In the pure action film, though, reasons and locations are treated as banal--every house, jungle, fortress and oil rig is introduced with the same auspicious pomp, so that we no longer assign locations or motivations significance. The pure action film is the opposite of the noir film--not only does the situation of the world not seem hopeless, but in fact there is no situation at all. Even in films such as the Sylvester Stallone vehicle Cobra, which, like many pure action movies, builds it basic premise around the audience's moral outrage at crime, the underworld seems not to matter because it is emphasized as much as the ordinary world. There is no class struggle in the pure action film--only the struggle of individuals against each other.
This is because the concept of a class struggle not only opposes the predominantly right-wing politics of American action movies, but also destroys the hermiticism inherent to the genre. Action movies must exist in a vacuum. The forces we are expected to rally against--liberal neglect, drug cartels, kidnapping rings--are reduced and personified. In order to give the film a sense of resolve, the enemy is always quantifiable and defeatable; there is a concrete solution to a concrete problem. Even in the Death Wish movies, where Charles Bronson, with his middle-aged man's physique and dour expression, seems to be fighting the whole world, there is always a sense of complete resolution in the end. The entire series rests on the denial of the existence of other problems--Bronson seems endlessly surprised whenever he stumbles upon a gang or a crime syndicate, moving from city to city. The action movie rests of the denial of the big picture--not only moral questions (the prevalence of political intervention, or, for that matter, murder), but contexts as well (and this includes contexts familiar to the films' intended Reagan/Bush American audiences). The films therefore paradoxically strive to play off of the audiences' fears (reductionism, ascribed values, and other products of capitalism) while simultaneously attempting to deny outside influences or possibilities making them, therefore, material in every respect.

The Weight of Money

Jens Lekman photographed in Athens, Greece

It's lucky for Jens Lekman that his native Sweden's currency rhymes with Barcelona. The title of "I Don't Know If She's Worth 900 kr," a light pop ditty built around coo-ing girl group backing vocals and a Jens' trademark lazy-electric-rhythm-guitar, is wonderfully casual in its mention of economic realities: the truth is, can Lekman spare the money to visit a girl in Spain? He starts the song by admitting that he falls in love too easily--that the gap of social reality (money) and social fantasy (a love affair) forces him to confront the validity of the latter. It's a natural though process we engage in daily; we greatly underestimate the role economics, or the concept of value in general, plays in the way we analyze our surroundings. We guage how much we liked a film by whether we'd pay to see it again, how much we enjoy the book we're reading by whether we'd buy it, how much we liked the song we heard based on whether we'd buy the CD.
It's the weight of money on our everyday decision making, and its a weight largely absent from the cinema and television of the United States. It's taboo to discuss exact sums in films unless they're unrealistically large heist takes--you're more likely to hear about hundreds of millions in a duffel bag than $67.50 for the electric bill. It's opposite of a noir film, where the world always felt so hopeless because the numbers were so exact. Sitting in the darkened theatre, we wondered whether a person's life was really worth the $200,000 (even after we adjusted it mentally for inflation) in Nightfall, or the few thousand dollars in Thieves' Highway.
Even poverty is a rootless conception, a vague state, the opposite of Chaplin, when we were constantly reminded of hunger, of running away from police and petty stealing just to get a bite to eat; instead, we just have the image of Chaplin, as though the tramp costume is enough for us to understand what it's like to be poor (or, for that matter, rich, as wealth is equally vague in American films). Poor people live in exaggerated squalor now in American films (David Fincher, after all, made decay art design fashionable), but this "hyper-reality" is only connected to social reality by a few choice buzzwords (Welfare, Medicaid), in the same way Casino Royale's James Bond is modernized with the invocation of 9/11.
By denying this social reality, we create a social fantasy that will define the American mindset as well as exact figures would: a desire to portray problems without describing their causes, a post-Left liberalism of gestures that are not as much empty as disconnected. It is the lie that will eventually tell the truth, for cinema has a capacity for history that exceeds that of the written word--a writer, after all, can only write down what he or she knows or notices, but in a movie, there are so many outside factors; an absence is as informative as a presence. We'll go down in history as the Imaginary Generation, using our sense of history to create a pre-historicized present that pretends to exist as a commentator outside of the American (and international) narrative rather than the latest episode of it. Or perhaps that is how every generation has been.

The New Mythology

Sabrina Seyvecou in Choses Secrètes (Secret Things)

Secret Things (2002) is a mythological film--a fantasy film, even. Its director, Jean-Claude Brisseau, is known for his admiration of Fritz Lang--and, like Lang used Teutonic imagery in his Nibelungen films, Brisseau uses another familiar pantheon, and, in doing so, makes a convincing arguement that sexuality is the mythology of contemporary society. "Taboo" sexual elements and activites are as instantly recognizable, socially codified and thought-over by modern Westerners as Classical myths. The characters are sexual fauns, muses and Olympic gods; every actor seems to have had plastic surgery or, at the very least, a few too many spray tans. Incest and threesomes are Brisseau's Siegfried and Kriemhild. The sex scenes themselves play out as classically and rigidly as passion plays, only with three decades of softcore porn as their source material--and they are performed reverently, for Brisseau, like Lang, believes in the power of myths not as falsehoods but as social anchors. The effect is something simultaenously petty and epic, like a noir film.