Showing posts with label Jean-Luc Godard. Show all posts
Showing posts with label Jean-Luc Godard. Show all posts

Sunday, 22 November 2020

In absentia


Maintaining a blog in the year 2020

In Jean-Luc Godard's film For Ever Mozart (1996), an aging film director, a Godard surrogate, is asked by another character: "Why is it dark during the night?" The fictional filmmaker answers: "Perhaps the universe was once young like you, and the sky was all ablaze. As the world grew older, it grew further away. When I look at the sky between the stars, I only see what has disappeared."

Recently, swept along on a brief wave of nostalgia, I found myself returning to old blogs I used to follow when Lights in the Dusk was new. At the time, the blogosphere was real: a network of writers, each with their own sites, commenting on each other's posts, sharing ideas, recommendations, and opinions. They'd discuss the notable film-related issues of the day. Trivial things by today’s standards, made smaller and more insignificant by the passage of time and the greater politicizing of ideas around systemic representation and identity politics that have occurred since, but nonetheless issues that generated huge discussions among the participants.

Unfortunately, I played no part in such camaraderie, too embarrassed by my meagre abilities as a writer and thinker to ever throw my opinions into the ring. I preferred instead to remain hidden, nameless, posting something only on rare occasions and then retreating back into the depression that overwhelmed me during those early years of the blog. I regret this now and wish I could have played a more active role in this still vanishing world.

Looking back, I feel like I touched the surface of something that was, in its own way, ephemeral and formative. An opportunity to play an active role in something that might have forged connections, shaped discussions, and sustained relationships and opportunities long after these blogs had ceased all activity. A brief window onto a particular moment in online culture that existed for only a short period and then was gone forever; like the stars remarked upon by the character in Godard's film.


For Ever Mozart [Jean-Luc Godard, 1996]:


From roughly 2006 to 2012, the blogosphere, for lack of a better word, was a thriving, living thing. Then, all of a sudden, it wasn't. Blogs that had been hugely popular and prolific ceased activity. Posts dried up and dropped off. Comment sections that once stretched to the double digits, with each new participant broadening and widening the initial discussion, became like ghost towns, boarded up and abandoned. Some blogs were even deleted by their respective authors who simply moved on to other pastures and pursuits. All those words, thoughts, observations and conversations just obliterated at the push of a button. The end of an era.

Every so often I wonder: What killed the blogosphere? Was it simply that the language of the internet evolved? That the way we access our online information changed? The idea of a blog – of sitting down at your computer to read an article or an essay – is such a relic to the early days of the internet as a desktop medium. With the advent of social media, microblogging and YouTube, the idea of sitting at a screen to read a 1000-word consideration of a film was positively archaic. And if you could reach an audience of thousands with a four-minute YouTube video, a group podcast or a one-sentence Tweet, why would you put the time and effort in to something as difficult as writing an in-depth consideration of a work when the finished article would receive only a fraction of that kind of audience?

It would be easy to say that for most bloggers, having an outlet was replaced by having a platform. It wasn't enough to carve out a small corner of the internet to share our personal thoughts, ideas and interests. There had to be an audience to go with it, and the more sizeable the better. This is absolutely fair and explains why so many bloggers decamped to a site like Letterboxd. For me, Letterboxd is an absolutely appalling site, full of trolls and attention seekers, but it has an enormous userbase and an active community, similar but much broader than the one the blogosphere could ever entice. This makes it an attractive alternative.

These days I write short notes about films I’ve seen on MUBI. I try to keep the blog active, but updates are obviously few and far between, and there are long periods where I don't produce anything for Lights in the Dusk. Often, it's a case of life and work getting in the way, or I'm working on other, non-film related projects that dominate my writing time, or I'm suffering with depression or writer's block, which makes it impossible to focus my thoughts.

I suppose what I'm saying is that it can be lonely being a blogger in the year 2020, and the site itself instills in me a great sense of sadness and regret whenever I think about what an eclectic community there used to be on here, and how active that community once was. Some day I'll compile a list of all the great blogs that are currently inactive, but for now I'll simply offer the following: if you've taken the time to read this post, or any of the other post on Lights in the Dusk, I thank you. Stay safe.

Thursday, 8 October 2020

Fin de cinema

 
Thoughts on the future of film
 
Those keeping abreast of the recent news will have seen that several major cinema chains have announced plans to close theatres in the US and UK indefinitely. This is due to a resurgence of infections related to Covid-19. Cineworld was the first to fold, while Odeon will be cutting its opening times to weekends only. Elsewhere, VUE is currently assessing its situation, but the outcome is potentially bleak. Each of these decisions will result in tens of thousands of job losses as well as a reduction in the number of screens available for new films.
 
Combined with the news that the latest James Bond movie, No Time to Die, has had its release date pushed back to 2021, with many other large franchise films following suit, the cultural discourse is starting to wonder if there'll even be a cinema left by the time these tentpole films are able to be released.
 
 
Weekend [Jean-Luc Godard, 1967]:
 
The Guardian have published several articles on this recently, each of them speaking to a greater concern facing the future of cinema than the necessities around Coronavirus or social distancing. In the first, Time to try harder – James Bond has no licence to kill the film industry, Britain's worst film critic Peter Bradshaw effectively blames the producers of No Time to Die for potentially destroying the cinema as an actual medium, writing:
 
"But the other question is: who is to blame for the Cineworld debacle? Big blockbuster movies are routinely nicknamed “tentpoles” for a reason. They keep the whole big top upright. The announcement is that the new James Bond film, No Time to Die, will come out next spring (a transparently vague and unreliable promise) having been already delayed from the spring of this year. It is enraging that Eon (the Bond producers) have lost their nerve so spectacularly, pulling the movie on which the industry had been relying – the big-screen exhibitors that have been supporting and nurturing the 007 franchise since the 60s."
 
Other articles followed. Can the 'awards-bait' movie survive the impact of coronavirus?, From James Bond to Marvel: can Hollywood survive a year without blockbusters?, and more recently, Tenet didn't just fail to save cinema – it may well have killed it for good, in which Guy Lodge (no idea!) blames the underperformance of the latest Christopher Nolan movie for killing cinemas.
 
To paraphrase Mark Twain, reports of the death of cinema have, historically speaking, been greatly exaggerated. As early as 1967, ground-breaking filmmaker and firebrand of the French New Wave, Jean-Luc Godard, ended his controversial social satire Weekend (1967) with a title card declaring "Fin de cinema." (See above.) Since that time, several other filmmakers, from Peter Greenaway and David Cronenberg, to Martin Scorsese and Bernard Rose (among others), have declared cinema to be dead, or at the very least celebrated the end of theatrical distribution in favour of home cinema viewing. In each instance, the cinema, as a collective experience, has continued to flourish. Or has it?
 
If one thing is consistent throughout the discussion on the future of cinema from The Guardian and elsewhere, it's the idea that the survival of cinema, as a tradition, depends on the success of huge franchise movies or films that cost over $100m to produce (and another $100m to promote.) As far as longevity and diversity of the medium is concerned, this model of business was never going to be tenable. There was always the possibility that the bubble would eventually burst. Covid has only quickened what was already inevitable.
 
 
 
 
Histoire(s) du cinema: Chapter 1(b) - Une Histoire seule [Jean-Luc Godard, 1988]:
 
If the modern cinema has become a place where only the biggest, loudest, flashiest of films with the most colossal of budgets can find purchase, then what happens when those films can no longer be distributed or even produced? Then, the industry dies! If you've banked all your success on a single horse and then the horse can no longer run, you've not only failed yourself, you've also exposed the lie that it was ever a proper race to begin with. For the race to be genuinely exciting and engaging, it needs to be open to all participants, not just a single, safe bet.
 
At one time, the cinema was a place where blockbusters and sequels could sit alongside serious dramas and genre films that were aimed at an adult audience. For Every Terminator 2: Judgement Day (1991) there was a Dances with Wolves (1991) or The Silence of the Lambs (1991). For every Batman Returns (1992) there was A League of Their Own (1992) or Basic Instinct (1992). Small, character-driven films like Ghost, Pretty Woman, Home Alone and Driving Miss Daisy were among the top-ten biggest hits of 1990, while Jurassic Park, Sleepless in Seattle, Indecent Proposal and Cliffhanger were among the top ten hits of 1993. In each instance, these were original films made without any obligation to create a franchise. Even the Disney blockbusters from this period were effectively stand-alone entries: Beauty and the Beast (1991), Aladdin (1992), The Lion King (1994), Toy Story (1995), etc. Three decades ago, independently produced, low-budget, auteur-driven films like The Crying Game (1992), Pulp Fiction (1994), Clerks (1994) and Trainspotting (1996) could go on to become a breakout success, impacting and enlivening the cultural discourse as much as the bigger blockbusters. These days it's more difficult for independent films to become sleeper-hits, although it's not impossible.
 
In recent years, the audience for serious, slow-moving, introspective drama has largely gravitated towards television and streaming services, where story and character-driven content has found a new home. Putting short-term profits above longevity and legacy, Hollywood allowed the cinemas to become, as Martin Scorsese described them, like a theme park attraction. This assessment makes sense, in principle – the cinema has always been about spectacle: from The Arrival of a Train (1896) and The General (1926) to 2001: A Space Odyssey (1968) and Fist of Fury (1972) – however, it also illustrates how little the cinema means to audiences who have come to see it as little more than a vessel for escapism.
 
The cinema, as a sensory, audio-visual experience, is powerful enough to transform and transport; to reveal and explore human emotions, psychology, politics, history, as well as genuine expression and experimentation. Relatively recent films like The Tree of Life (2011), The Tale of Princess Kaguya (2013), Goodbye to Language (2014), Horse Money (2014), The Lighthouse (2019) and others, aren't just great cinema because of their storytelling and characterizations alone, they're great cinema because they translate thoughts and emotions into sounds and images; they transcend the parameters of time; they enliven and even infuriate the senses. To go into a darkened space and to see these films projected within a pool of light, makes us forget our sense of time and place. It allows us to travel between worlds, ideas, and emotions. And yet these films are never seen as the lifeblood of cinema, nor reason enough to preserve it. Somehow, we let the cinema be reduced to a level of illustrative text.
 
 
Goodbye to Language [Jean-Luc Godard, 2014]:
 
Whether it's optimism or wishful thinking, everyone assumes Covid will eventually go away. Films are being pushed back to 2021, some even to 2022. But there's no guarantee that Covid will ever go away, at least not without a successful vaccine to safeguard against it. Next year we could still be in the same situation, with even less blockbusters and hundred-million-dollar franchise films being produced to fill the eventual slots. New films are still being produced, many are in production at this moment in time, but how many of them will see the inside of a cinema in the conventional sense?
 
While the short-term prognosis is bleak, I think the cinema, as a medium, will ultimately persevere, even if it has to die before it can really be reborn. While cinema attendances will continue to fall – with more and more audiences choosing to watch films at home and from a safe distance – I think there's an engrained part of us that still hopes to experience a work collectively. What we might see is a rise of a "grassroots" cinema; a "virtual" cinema; a "pop-up" cinema shared between friends and families, or by local communities. A cinema where people come together to watch films projected onto white walls, or onto hung blankets; or films screened in outdoor spaces. The cinema can be anything we want it to be.

Tuesday, 11 February 2020

Parasitic - #OscarsSoShite


"Up to now - since shortly after the Bolshevik Revolution - most movie makers have been assuming they know how to make movies. Just like a bad writer doesn't ask himself if he's capable of writing a novel - he thinks he knows. If movie makers were building airplanes, there would be an accident every time one took off. But in the movies, these accidents are called Oscars."

- Quote attributed to Jean-Luc Godard, filmmaker


Soigne ta droite: Une place sur la terre (Keep Your Right Up) [Jean-Luc Godard, 1987]:

Me, when somebody asks if I watched the Academy Awards.

I've always considered the Oscars to be entirely worthless. Even as a youngster, discovering film as a serious passion at the age of around twelve or thirteen, I found the ceremony completely boring. Worse than boring, it was vulgar, tasteless and divorced from anything meaningful or inspiring that one might get from the experience of watching a film.

It might be lyrical to at least suggest that if movies are life, then the Oscars, or any other televised award ceremony, from the BAFTAs to the Golden Globes, are the post-mortem, but it's not true. These shows are more like the vultures and insects that pick apart and fester upon the rotten corpse of the art when it's been left to rot too long on the side of the road. There's nothing respectful about the process or methodology of these supposed institutions; how they pit films and filmmakers against one another in a tedious competition, reducing personal expression and creativity to something as crass as a junkyard dog fight; mistaking fawning adoration, platitudes and soundbites for actual appreciation, and indulging in and enabling all manner of corruption, manipulation, self-congratulation and empty virtue-signaling.

The Oscars is not a celebration of films or filmmakers, it's a celebration of the self; of the Hollywood machine and its corporations, its committees, its agents and its drug dealers, its liars, its charlatans and its procurers of unsuspecting victims. It's an organization tainted by the worst of Hollywood scandals, and yet year after year they convince us that the gold shines a little brighter. You only have to look at the response to this year's ceremony on social media to see how easily distracted we all are by the glitz and the glamour, by the $100,000 dresses and tuxedoes, by the capped teeth and cleavages, by the well-rehearsed humanism and the speeches about saving the planet.

That the Oscars repeat the same disingenuous shit-show on a yearly basis, recycling and regurgitating the same tired formula, rewarding and celebrating films that no one cares about or remembers five or even two months after the fact, it remains perpetually staggering to me that audiences have any investment in the whole meaningless charade.


The 92nd Academy Awards [ABC, 2020]:

Looking at any crowd shot from The Academy Awards always reminds me of the title of the second album by The Housemartins...


The People Who Grinned Themselves to Death [The Housemartins, 1987]:

...although it was meant in reference to the British Royal Family, themselves parasitic, the association still stands.

It's worth remembering that the Oscars aren't real. Like the profession they're designed to celebrate, it's all just make believe; an expensive fantasy that adds up to little more than an elaborate game of playing pretend. The entire concept of the "Academy Awards" was invented by Hollywood to celebrate itself. They have no artistic or even cultural value whatsoever. They have no legitimacy. You could literally make up your own award show and it would be no more or less valid than the Oscars. Tradition dictates that it's become a cultural institution, or the end goal for what all cinema is striving for or aspiring to, but this isn't the case.

The Oscars have been awarded to some of the absolute worst films in history, and to some of the absolute worst people in the motion picture industry. The stink of Harvey Weinstein still clings to the podium. And the same people that gave a standing ovation for a convicted rapist like Roman Polanski, and then signed petitions for his exoneration, are the ones now calling for greater diversity, the inclusion of female filmmakers, or shaking their gold chains in approval of the millionaire Bong Joon-ho's upper-class baiting satire/thriller, Parasite (2019).


Parasite [Bong Joon-ho, 2019]:

I haven't seen Parasite, but I would very much like to. This rant isn't against Bong's film, although I do think there's something disingenuous about it being both produced and acclaimed by the same people it apparently attacks.

For every great film to be graced by the acclaim of "the Academy", there are a thousand more that are just as great, if not better, that will never be hoisted into the same golden orbit. Why? Because those films and their makers couldn't afford to pay millions on an Awards campaign? Because they weren't in bed with the right studios, producers or press agents? Because they were appalled by the unending abuses of Hollywood and the sad legacy of victims chewed up and spat out by the whole insidious system? Because they wanted no part in the further perpetuation of the belief that art is a competitive sport? It isn't.

The real award you get for making a film is the film itself. The reward is that you were privileged and fortunate enough to be able to tell your story, express your feelings and ideas, and collaborate with countless talented and creative individuals to create the work that will endure beyond your own lifetime. For an industry as parasitic and narcissistic as Hollywood, this reward, and the millions of dollars they generate from such a gift, is not enough. They needed to invent fake awards, formed in the style of tacky little gold men, to make them feel special; to elevate filmmaking away from its industrial, working-class, artisan practicality, and further define it as an elitist, expensive pursuit reserved only for the beautiful and the wealthy. I hate all festivals and award shows for the same reason.

Last year Green Book (2018) took home the "prize" for Best Picture. Directed by the serious auteur behind films such as Shallow Hal (2001), Hall Pass (2011) and Dumb and Dumber To (2014), its win was seen as devastating to the integrity of the whole event. This year, with the aforementioned Parasite winning the same award, the Oscars have been apparently redeemed in the eyes of its sycophantic audience. That it's taken the Academy almost a hundred years to get it right seems irrelevant. This is totally the Oscars turning a new page and beginning a new chapter. It couldn't possibly be another in a long line of progressive one-offs which soon give way to the usual middlebrow films about how racism is bad, how war and the holocaust are tragic, how individuals in real life struggled against adversity to achieve incredible odds. Meanwhile, millionaires in tuxedoes and ball gowns get to pat themselves on the back for their enlightenment, while the rest of the world that exists outside their elitist sphere, struggles with poverty, inequality and exploitation.

To close, here are ten films picked at random that are as good as if not greater than any of the year's "best picture" nominees. I could pick another ten that are just as great, important and entertaining, and even another ten after that.

1. BLACK GOD, WHITE DEVIL [GLAUBER ROCHA, 1964]
2. THE PERSECUTION AND ASSASSINATION OF JEAN-PAUL MARAT AS PERFORMED BY THE INMATES OF THE ASYLUM OF CHARENTON UNDER THE DIRECTION OF THE MARQUIS DE SADE [PETER BROOK, 1967]
3. PROFOUND DESIRES OF THE GODS [SHOHEI IMAMURA, 1968]
4. DAILY BREAD (USKI ROTI) [MANI KAUL, 1970]
5. EYES DO NOT WANT TO CLOSE AT ALL TIMES, OR PERHAPS ONE DAY ROME WILL ALLOW HERSELF TO CHOOSE IN TURN [JEAN-MARIE STRAUB & DANIÈLE HUILLET, 1970]
6. ONE SINGS, THE OTHER DOESN'T [AGNÈS VARDA, 1977]
7. GUELWAAR [OUSMANE SEMBÈNE, 1993]
8. LA CÉRÉMONIE [CLAUDE CHABROL, 1995]
9. BREAKFAST ON PLUTO [NEIL JORDAN, 2005]
10. MARIE ANTOINETTE [SOFIA COPPOLA, 2006]

None of these films garnered much attention from "The Academy", and that's fine. They don't need a chocolate Oscar to demonstrate their greatness; it's inherent in the work and our ability to experience it, personally and subjectively.

Sunday, 20 October 2019

Possible Worlds


At look at the science-fiction films of Luc Besson

To look at the three science-fiction films of the writer and director Luc Besson is to witness the journey of a life in three-acts. Each film is emblematic of a particular stage in the filmmaker's career and helps to chart what might be called a rise and fall narrative: showing the beginning, middle and end of Besson's tenure as a respected (or even respectable) figure in contemporary European cinema. The three films illustrate the best and worst of Besson's work and abilities, and are worth looking at as a parallel to his wider career.

At the age of twenty-three, Luc Besson began production on what would eventually become his first feature-length film, The Last Battle (1983). Unlike his contemporaries, Jean-Jacques Beineix - whose first film, Diva (1981), had brought pop-stylisation and a focus on youth culture to the heart of the French cinema with a story combining self-reflexive elements of film noir, action movie and alienated romanticism - and Leos Carax - who a year later would centre his own cinema on an exploration of twenty-something existentialism in the suburban black and white wanderings of Boy Meets Girl (1984) - Besson wasn't drawn to filmmaking because of any great passion for the medium. Growing up with an interest in comic books and deep sea diving, Besson fell into movies when a diving accident left him unable to continue his chosen profession. He turned to writing and subsequently to odd jobs on film sets, before graduating to the role of director on various TV commercials and music videos.

Perhaps due in part to his back-story and the fact that his aesthetic and thematic preoccupations had yet to be coloured by filmic conventions or mainstream expectations, The Last Battle remains an anomaly in Besson's career: a near wordless, black and white, post-apocalyptic fantasy about two desperate warriors fighting for possession of the last surviving woman. Brief scenes of action and humour, predicative of the path Besson would later take, are certainly evident, but ultimately it's a film more concerned with atmosphere, symbolism and ideas.

For those familiar with Besson's later efforts, such as his recent action movies, the mononymic double-bill of Lucy (2014) and Anna (2019) respectively, The Last Battle might seem like a challenge. Finding its aesthetic identity halfway between an esoteric art-house picture, like Claude Faraldo's similarly wordless satire Themroc (1973), and a low-budget semi-exploitation movie, like George Miller's Mad Max 2: The Road Warrior (1981), it remains a far cry from the slick, unpretentious, mainstream movies that now dominate Besson's oeuvre.


The Last Battle [Luc Besson, 1983]:

While one could take Besson's choice of shooting in black and white as an artistic statement, I think it's something more practical. Besson wants to show a stylised world: a world without colour. Black and white expresses this in the literal sense. While one could look at these images and see something of Tarkovsky, I think Besson's real influence and inspiration comes directly from the black and white printing of certain comic books.


The Extraordinary Adventures of Adèle Blanc-Sec [Jacques Tardi, 1976]:

For example.


Themroc [Claude Faraldo, 1973]:

The Last Battle takes place in a world without language. While set in a potential future ravaged by war or disaster, it's an image of the future informed by the distant past. The regression of characters and conditions to an almost medieval of even pre-historic level, seems to owe something to Themroc, another absurdist film in which language has become inexpressive as a symptom of societal collapse.


Mad Max 2: The Road Warrior [George Miller, 1981]:

The Road Warrior is another film that views the future through a reflection of the past, finding in its ravaged wastelands something redolent of the American west. As one of the most influential films of the 1980s, it's hard not to see the image of Mel Gibson as the battle warn scavenger in the conception of the central characters of Besson's first feature.

Like Miller's film, the world of The Last Battle is one of rubble and ruin. The protagonist, another brooding survivor scavenging the wastelands for scrap metal and car parts to construct a primitive glider, takes shelter in a high rise office building marooned in the middle of an arid desert. Into this world, a gang of feral criminals seek retribution from the scavenger, who has previously invaded the inner-sanctum of their scrapheap compound; another reminder of the autogeddon nightmares of Miller's aforementioned film.

In the image of this graveyard of wrecked cars Besson latches onto something previously touched upon by both Jean-Luc Godard in his proto-apocalyptic masterpiece Week End (1967) and the English author J.G. Ballard in his unsettling psychological novel "Crash" (published 1973): in short, the image of the automobile as a symbol for the twentieth century, with wider connotations of escape, freedom, consumer consumption, death and civilisation. For both Godard and Ballard, the car crash is a shorthand for the collapse of civilisation: a sign the things have stopped moving; that the world and life have collided with some unmovable object and reached a standstill. The same seems true for Besson.


Week End [Jean-Luc Godard, 1967]:


The Last Battle [Luc Besson, 1983]:

It's perhaps in part due to the cult nature of The Last Battle that Besson's subsequent films were treated more like art-house variations on mainstream genres rather than as mainstream movies with pretentions to depth. While not characteristic of the Besson of recent decades, The Last Battle nonetheless establishes many of the key themes and preoccupations that have continued to develop throughout the filmmaker's subsequent work: stoic, almost childlike warriors trapped in a cycle of violence; an older mentor figure living in seclusion; an emphasis on worlds and world-building; a problematic view of women as prizes or possessions; a high-style approach that results in a lingering atmosphere and countless arresting images.

As his first feature-length science-fiction film, The Last Battle endears itself, albeit vaguely, to two of Besson's later films within the same genre: the excellent The Fifth Element (1997) and the dreadful Valerian and the City of a Thousand Planets (2017). Each film shows the development (or corruption) of the Besson aesthetic as it moves further and further away from the wordless, abstract, dreamlike, black and white stylisation of the film in question to become something that appears closer to the work of any other mainstream Hollywood practitioner.

At his peak in the 1990s, Besson was one of the filmmakers who defined the cinematic zeitgeist. Taking a healthy influence from Hong Kong filmmakers like John Woo and Ringo Lam (themselves heavily influenced by French filmmakers like Jean-Pierre Melville) and then filtering their particular brand of heightened heroic bloodshed back through the iconography of comic books, fashion photos, pop videos, advertising and a particular brand of Gallic eccentricity, Besson succeeded in created influential works, such as La Femme Nikita (1990) and Léon (The Professional, 1994), all leading towards the completion of his long-gestating passion project (and return to science-fiction), The Fifth Element.


The Fifth Element [Luc Besson, 1997]:

Taking a small measure of influence from the French comic book artist and writer Jean Giraud, aka Moebius, The Fifth Element is a dazzling visual achievement that never feels generic or derivative of other films. It's a great example of a filmmaker being given the biggest budget of their career but still producing something that is absolutely infused with their own personality and recognisable cinematic aesthetic.

On its release, The Fifth Element was a film that looked like nothing else. Its imagery, scale, effects and imagination were extraordinary. No other mainstream blockbuster released in 1997 could compare to its ambition and originality. Even now, over twenty years later, it remains a unique, even daring work of big budget, high-concept weirdness. A perfect synthesis of Besson's comic book influences and his own pop-cinema aesthetic, which had been developing across his previous films.

Like The Last Battle, Besson's The Fifth Element encapsulates everything that is great about the director's work - his visual imagination, his propensity for action, his post-modernism, his dopey, if not naive sense of romanticism -  but also its glaring flaws. Besson is hopeless at comedy, both visual and verbal, and yet insists on peppering his work with comedic 'beats', as if terrified that the films will seem self-serious if robbed of such moments of would-be mirth. He allows actors to over-emote to almost pantomime levels, turning characters into caricatures; less fully-formed human beings than a collection of verbal or physical tics. Worst of all, he's entirely deficient when it comes to the creation of female characters, and has a truly terrible grasp of modern sexual politics.

One of the things I'd like to look at in a later post is Besson's supposed feminism. It speaks to the dearth of strong female characters (and strong female voices) in the action genre of the 1980s and early 1990s that Besson's work was ever considered empowering, but apparently it was. Give a girl a gun and let her play as dirty as the boys and suddenly you're not just subverted genre tropes, you've created a movement: but is this empowerment or male fantasy? Besson's feminist credentials were deeply problematic even before the recent sexual assault allegations made against him in the wake of the #MeToo movement, and the thread of sexism that runs throughout his work is already manifest in the characterisation of Leeloo, played here by Milla Jovovich.


The Fifth Element [Luc Besson, 1997]:

Though ostensibly a film aimed at family audiences, Besson indulges in several scenes of casual female nudity. In each instance, the nudity is presented as matter-of-fact and non-sexualised, but it's also deeply voyeuristic and often objectifies the character at her most vulnerable.

Leeloo is the archetypical Bessonian heroine. She's a lean, athletic warrior-woman capable of seducing and destroying men with her physicality. She looks like a fashion model and freely objectifies herself. She's also completely childlike, simple-minded and devoid of agency. She obeys the men who act as her guardians and seems pre-programmed to fall in love with them. While a talented fighter and led by a noble cause, she's ultimately a prop, there to be used by the hero (and director) to engender sympathy, compassion, action or titillation. The pattern of the Bessonian heroine is simple: shut up, look great and remain subservient to the male lead.

Leeloo survives as a character thanks to Jovovich. As an actor she instils the character with a real warmth and emotion that gives her a complexity perhaps lacking on the page. She also has a genuine chemistry with her co-star Bruce Willis, which makes a tired romantic wish-fulfilment sub-plot actually work. Despite the shortcomings of the character as written and the casual sexism that features in the majority of Besson's screenplays, Jovovich turns in a remarkable performance here, elevating both the film and the character to iconic levels, and finding some sense of humanity and vulnerability in the director's flight of adolescent fantasy.

If The Fifth Element was an example of Besson being ahead of the curve in his use of modern special effects, prosthetic work and computer generated imagery to create a fully immersive and engaging world, then "Valerian" is an example of a filmmaker playing catch up. On the surface of it, Valerian and the City of a Thousand Planets looks like a return to the kind of filmmaking and storytelling found in The Fifth Element. However, the appalling narrative structure and fatal miscasting of the two comic book heroes, leave the film dead on arrival. Both lead actors, Dane DeHaan and Cara Delevingne, have a vacant, dead-eyed quality to them, lacking both the personality and charisma necessary for the audience to feel invested in their adventures. Furthermore, the sub-Phantom Menace (1999) world-building and horribly dated sexual politics, only work to remind the audience how redundant and archaic the film is by the standards of the day.


Valerian and the City of a Thousand Planets [Luc Besson, 2017]:

Arriving after a decade of innovative special effects driven movies by filmmakers as diverse as George Lucas, James Cameron, Lana and Lily Wachowskis and Alfonso Cuarón, to say nothing of an entire decade's worth of large-scale CGI spectacle offered by Marvel Studios' unending glut of superhero content, such as The Avengers (aka Avengers Assemble, 2012) and Guardians of the Galaxy (2014), "Valerian" doesn't have the immediate wow factor that The Fifth Element once had. While the earlier film had pegged Besson as an innovator, "Valerian" feels like imitation.

To compare Valerian and the City of a Thousand Planets to The Last Battle shows how far Besson has travelled as a filmmaker. While narratively inert, vaguely sketched and not always engaging, The Last Battle is nonetheless the work of a filmmaker following a set of instincts that aren't dictated by commerce or marketability. It builds on familiar influences, like The Road Warrior and its second-hand allusions to Italian Westerns, comic books and post-apocalyptic sci-fi, and creates from it something that feels different and new.

The Last Battle remains a great showcase for the early Besson aesthetic: his keen eye for framing and use of the landscape and architectural spaces to define his characters and their worlds is already evident. It's also a film that connects to politics, albeit vaguely, illustrating the lack of prospects that young people were facing in the France of the early 1980s, and the idea of subcultures and surrogate families, which would be further explored in the director's subsequent film Subway (1985). By comparison "Valerian" looks like any other big budget fantasy film released in the 2010s. Real-world politics are largely absent, which is fine: The Fifth Element wasn't political either. But The Fifth Element does succeed on a  a level of pop-artistry and post-modern invention, which can't be said about "Valerian."

To look at these three films is to see an illustration of the rise and fall of Luc Besson. From his beginnings as a maker of modest cult cinema that was visually distinctive and thematically interesting, to the maker of influential pop-cinema - where his imagery captured the opulence, scale and colour of classic comic books long before Hollywood had caught up to their potential - and finally beyond, to the lazy, generic filmmaker comfortable enough to recycle other people's innovations while struggling to evoke past glories.

Sunday, 11 March 2018

The Road to Nowhere


A note on a film: Falling Down (1993)

The film begins, atypically, with an intense pullback shot from the character's half-opened mouth. It's a hideous close-up; distorted by the use of a wide-angle lens, which seems to exaggerate the as yet still concealed repugnance of this character. His propensity for violence, his racism and frustrations with the modern world - which will soon spill-out; defining both the narrative and the character's ensuing journey into the darkness of his own despair - are already transforming him into something not quite human. A monster maybe? Although not the literal type of monster as defined by Dr. Victor Frankenstein, or a Count Dracula even, but as something more recognisable to the concerns and general disposition of America in the last half of the twentieth century.

In this first image, the mouth - less a conduit for food, water and air; less a means for verbal expression - seems transformed into an open wound...


Falling Down [Joel Schumacher, 1993]:

The way the camera pulls back from this mouth is itself like an act of revulsion. In a sense, we, as the viewer, are too close to the wound of it; the stench, the hatred; the snarl of aggression is too much for the audience to bear at this point in the narrative. But the shot also represents a kind of visual exhalation of breath. The character breathes out, in time with the movement of the camera, and in this gesture the entire film is like the last gasp expression of all of the different anxieties and frustrations that compel the character to make his final stand.

From here the camera ascends. It moves over his nose, where sweat drips from the tip like a slow faucet leak, to his eyes piercing behind horn-rimmed spectacles; a meek and officious look that seems incongruous to that rictus-like rend that the camera had previously pulled away from. As the title appears on-screen, the character's now closed eyes suggest a state of trance, as if a primal force, once dormant, is about to be awoken. The suggestion that this character - this sleeping tiger - is about to be shaken from his complacency; from the deceitful delusion of the American dream.


Here, the iconic 'stars and stripes' appearing in the background of the shot seem significant. A sort-of symbol that defines the character (or his own conception of "the self"), as well as becoming a part of the film's essentially heavy-handed social commentary; which only becomes more hysterical and histrionic as the film plays out.

The same shot continues, unbroken. It movies down, over the character's hands - now gripped tight to the steering wheel, as if trying to anchor himself to this moment of mundane actuality - and further, along the body of the car now trapped in this social deadlock (the combination of the traffic jam and the tracking shot now recalling the iconography of Jean-Luc Godard's similarly controversial 1967 film Weekend - although the comparison is no doubt unintentional).


Weekend [Jean-Luc Godard, 1967]:
In Godard's film, the traffic jam/tracking shot seems to offer a reflection of the then-contemporary French culture at a kind of impasse. The cars are no longer moving, just stuck in one place, unable to progress or move forwards, but as ever, a semblance of life goes on. The two protagonists from the film, married couple Roland and Corrine, eventually break free from the inactive lifestyle represented by these cars, complacent in their immovable stagnation, and cut their own path towards anarchy, revolution and eventual destruction.

8½ [Federico Fellini, 1963]:
A more accurate but still perhaps unintentional point-of-reference to the scene from Falling Down could be this sequence from Fellini's masterwork 8½, where the idea of a traffic-jam as microcosm of modern-life is once more viewed through the eyes of a white, middle-aged, male protagonist on the brink of some kind of crisis or collapse.

Schumacher's camera keeps moving; a slow prowl across an overheated radiator - venting steam as a preface of things to come (the engine of the vehicle signifying the growing fury of the character off-screen?) - before tilting upwards and tracking closer towards the rear of the car in front.


Falling Down [Joel Schumacher, 1993]:

Here, the little girl with the plastic doll peers back at the protagonist with dead eyes that seem devoid of life and wonder; the gaze becoming more a gesture of judgement, or accusation, than of curiosity. To the audience she's just a kid like any other, but to the character she's a possible representation of the dual role of the mother and daughter that will soon define the film's emotional conflict (even the hair and appearance of the child is styled as if to resemble that of the actors Barbara Hershey and Joey Hope Singer, who respectively feature later in the film as the protagonist's estranged wife and daughter).

The camera now swings right, across another vehicle. It moves slowly, revealing the sight of a woman applying lipstick in the car's side mirror (another grotesque mouth; another exhaling expression) and across to a plush novelty Garfield toy suction-cupped to the rear side window.



The combination of vanity and consumerism becomes an affront to the character's position as someone drifting outside of the borders of conventional society; presenting another attack on the culture of indifference - or the inability to look at the world for what it is because we're all too concerned with our own private, hermetically preserved existence - but it's also intended, in its use of iconography, to again bring to mind the presentation of the mother and child.

The woman, enhancing her femininity (is her self-worth only defined by external appearances, or is the make-up another mask that people wear in order to face the world, or to conceal the monster within?) and the toy, as a reminder of childhood innocence, are offered to show, on a more subtle level, how these symbols (the mother and child) have become distorted by the central character's anger and contempt. His rage against the superficiality of the contemporary American society in stark contrast to the perceived idealisms of the past.

The shot continues now, moving further along the side of a school bus. Here unruly children throw paper planes from open windows, oblivious to the adult concerns of the traffic jam, or the grown-up fear of missing work or social engagements, and the penalties that such actions might incur.



Now the commentary becomes broader, less personal; the children as possible literal representations of the innocence of youth? They're not bothered by the traffic jam; they see it as an excuse to play. But their joviality and their efforts to make the best of a bad situation are once again an affront to the character's inner turmoil, and their voices, exaggerated on the soundtrack, cuts through the percussive assault of James Newton Howard's score like a dentist's drill.

As the camera descends, once again revealing the 'stars and stripes' emblazoned on the side of the bus, it would be easy to interpret this symbolically, as the literal "youth of America" (these kids, trapped in a state of innocence; in a sense protected from the horrors of the world outside), but it seems more likely that the flag is a reminder of the ideals that the character, in his anger and delusion, feels have been lost or corrupted. The flag as a reminder that America was once a land of opportunities, which seems incongruous if not cruel to the character's own position as a divorced, recently unemployed, forty-something male, reduced to living with his ailing mother in the bedroom of his childhood home.



The commentary continues as the camera maintains its descent. From a scene of children at play we pass over the heads of two young executives finding their own amusement as they sniff coke off the back of clenched fists and make deals on portable phones. For these yuppies, money never sleeps, and the traffic jam is just another opportunity to cash out or make connections; the "new America" of the energetic '80s drifting effortlessly into the burnt-out cynicism of the 1990s.



The shot finally comes to rest on the back of the protagonist's head, once again reinforcing his position as central to this image of America as a roadside microcosm; the catalyst for all subsequent events. This final shot, which signals the end of the credits and the end of this intricately planned sequence, places the audience inside the head of the central character; forcing us to identify, on some level, with his perception of the world before the full course of the narrative takes shape.



For me, this entire sequence is amazing, and along with Flatliners (1990), Tigerland (2000) and The Phantom of the Opera (2004), remains one of the greatest things Schumacher has ever directed. Unfortunately I can't say the same for the rest of the film, which despite its enduring popularity among certain audience members who feel the same sense of cultural alienation and displacement felt by the central character (and as such see his acts of reckoning and misdirected rage as justifiable), soon falls into the typically blunt, often judgmental hysteria that one might associate with the 'auteur' of films like St. Elmo's Fire (1985), A Time to Kill (1996) and Trespass (2011).

From here, Schumacher undermines the subtlety of the scene by repeating all of the same images, only this time within the context of a bludgeoning, Eisensteinian montage. It borders on parody, making obvious what has already been suggested, while turning what could've been a complex and multi-faceted look into a serious social and generational phenomenon (one that still has some sobering relevance if we think of the film in the context of the candidacy of President Trump, the rise of the 'alt-right' and the fascism of modern identity politics) into something with only a modicum more nuance and intelligence than the average Stallone or Schwarzenegger movie from the same period.

Schalcken the Painter (1979)

Schalcken the Painter [Schalcken the Painter [Leslie Megahey, 1979]: This is a film I first saw around four years ago. At the time I found...