If you threw Spike Lee’s filmography into a pot and cooked it down, stirring occasionally such that all of the ingredients are thoroughly intermingled, you’d be left with Da 5 Bloods. Lee’s new Netflix joint is nothing if not ambitious, and at its shakiest it does feel composed of variations on ideas he’s had in previous films. Take the war-never-ends framing device of Miracle at St. Anna, the style-and-substance mentality of BlacKkKlansman, the epic scope of Malcolm X, a pinch of the melancholy soul-searching of 25th Hour, a dash of the motley cast of Get on the Bus, and Spike’s secret sauce, of course, that blunt intrusion of American history into an otherwise routine narrative. The last ingredient is always a tough one to swallow, but in Da 5 Bloods its sourness is even more noticeable. As with the final scene of BlacKkKlansman, the dark American past we’re witnessing is often only a few months old.
Bloods as a melting pot of ideas mostly works in its favor, giving heft to a story in which four black veterans of the Vietnam War return to country to retrieve a cache of gold they’d buried decades ago. The changes brought about in those decades have affected each man differently, particularly Paul (Delroy Lindo) and Otis (Clarke Peters). Paul’s now a MAGA-hat-sporting Republican, and from the jump the group’s return to Vietnam sparks radical thoughts in his volatile soul. Otis is still the picture of collectedness he was in wartime, but he’s obviously wearied by how the American political climate seems to be regressing. Flashbacks to Vietnam center around the fifth Blood, unit leader Stormin’ Norman (Chadwick Boseman), who unites the crew under the idea that its time for black Americans to collect what they’re owed. With the U.S. government’s eternal refusal to pay out, a few million dollars in gold will do in the meantime.
WordPress.com is excited to announce our newest offering: a course just for beginning bloggers where you’ll learn everything you need to know about blogging from the most trusted experts in the industry. We have helped millions of blogs get up and running, we know what works, and we want you to to know everything we know. This course provides all the fundamental skills and inspiration you need to get your blog started, an interactive community forum, and content updated annually.
The Earrings of Madame de… is the English-language title for Madame de…, as it was released in France, which heralds the heart-shaped diamond jewelry — not its owner — as the star of the film. The earrings do indeed play a major role, significantly altering the lives of those who possess them, seemingly propelled by their own willpower from one owner to another and back again. With a pinch more malice this would be The Lord of the (Ear)rings, a fantasy tale about tempting jewelry that instills a deadly pride in those who dare purport to wield such power. But the passionately humanist Max Ophüls ensures that this is always really the story of Madame de…, not simply of her diamonds, and the themes of pride and ownership don’t necessarily involve the earrings at all.
That sleight-of-hand is one of the many reasons Madame de… stands as the most highly-praised work by Ophüls, whose career as a filmmaker was constantly capsized by the onset of World War II. A German-born Jew, Ophüls fled and became a French citizen in 1938, only to have to flee further to the U.S. There he failed to break into Hollywood until an admirer of his work recommended him to Howard Hughes; it helped that the admirer was none other than Preston Sturges. Ophüls directed five Hollywood productions before returning to Europe in 1950, where a new stage of his filmmaking career blossomed. Each of his final films — La ronde (1950), Le plaisir (1952), Madame de… and Lola Montes (1955) — is a masterful achievement in its own right, championed thereafter by the likes of Samuel Fuller, Stanley Kubrick and Paul Thomas Anderson.
Those with a dream to fulfill have a better chance of survival. This is the idea put forth to Diego Fairman, a once-famous film director, as he lies in his hospital bed. He’s dying of cancer at the moment, given only a few months to live, his body ransacked by the disease at every turn. Diego’s life outside his body has been ransacked, too, the cancer boiling within him such that deep issues in his marriage, his family and his work all bubble to the surface. The ailing artist knows he wants to survive, but he doesn’t yet know that this means more than simply “staying alive.” Even if you’re in perfect health, your chances of survival are better with a dream to fulfill.
My Hindu Friend unfurls the story of Diego (Willem Dafoe) methodically, with the mixture of matter-of-fact realism and dreamlike romanticism that one should expect from writer/director Héctor Babenco. The former finds grounding in Pixote, Babenco’s documentary-esque 1980 film about Brazil’s delinquent youth; elements of the latter can be traced to Kiss of the Spider Woman, Babenco’s transcendent 1985 endeavor to bring Latin American magical realism into the mainstream. It’s fitting that Babenco’s own art impact My Hindu Friend, as the film is based on true events from his life. Inasmuch as Diego is a stand-in for Babenco, the inextricability of art and “survival” is always at the forefront.
There may be no other gangster film in existence that walks the tightrope Miller’s Crossing walks. On the one hand, the third film from the Coen Brothers is of a piece with the 1930s gangster flicks that influenced it, full of colorful criminals and double-crosses and rat-a-tat action. The dialogue is straight from Dashiell Hammett and the production design is straight from the pre-Code era, à la Scarface and Little Caesar. The gangster subgenre and critical thinking on the subgenre are historically grounded in realism, unlike the mythic and symbolic trappings of the film Western, and Miller’s Crossing honors that in its gritty, ruminative approach to a complex plot. It is, in short, a quintessential gangster film.
On the other hand, stuff like this happens:
The pure gangster film we’ve described so far is constantly in sharp discordance with the Miller’s Crossing that knows it’s a gangster film. Self-awareness is not a traditional quality of the gangster picture. We’re supposed to be shocked when characters get riddled with bullets, not laugh at the absurdity of the manner of their demise (see above). Big hulking goons are supposed to be aces in fistfights, not whimper when they get bonked on the nose. And we’re not supposed to be expending energy reading into tophat dream symbolism during a traditional crime flick, right? In short, this is anything but a quintessential gangster film.
One of the best collections available on the Criterion Channel is one called Film Plays Itself, a self-reflexive assemblage of movies about movies. Here you’ve got your classics, like Sunset Boulevard and 8½. You’ve got your “out-there” stuff, like the experimental Symbiopsychotaxiplasm or Godard’s New-Wave Contempt. And you’ve got some modern triumphs like The Player and Adaptation. Each of these sort of screams CINEMA! in a not-so-subtle way, which is not a knock against them so much as a bit of a prerequisite for inclusion on the Criterion Channel in the first place. But the highbrow reek of such an overly-academic, carefully-cultivated program of thinkfilms threatens to become overbearing without any deviance — or at least it would, if not for Hollywood Shuffle.
In the mid-1980s, Robert Townsend saw the same problem that every black actor saw in Tinseltown: you either play a criminal, a convict, a slave or some combination of the three. Moreover, depictions of those figures were by and large stereotyped approximations rather than actual characters. Shuffle sparked when a white casting director turned Townsend down for a role because he “wasn’t black enough,” and Townsend recognized this as a brand of systematic racism baked into Hollywood itself. He only had to look to the local cinema at the time for evidence: the sole major studio production with black leads in the 1985-’86 movie season was The Color Purple, written and directed and produced by white men and a clear-cut case of overly-sentimental, stereotypical depictions of black men and women on the silver screen.
We’re always experiencing history now. Few grasp this concept like Alex Cox, who frequently eschews the traditional idea of “historical accuracy” in favor of something we might pretentiously refer to as historical truth. In 1986’s Sid and Nancy, a bunch of kids meet the title character just outside New York City, and when they hear his name — “Sid Vicious” — they immediately scatter. That never happened in real life, but the metaphorical depiction of Sid’s living legend trumps the facts because it actually tells the real story more effectively in film. The more all-encompassing example is 1987’s Walker, Cox’s searing indictment of America’s quasi-colonialist mindset toward Nicaragua. Walker, set in 1853, is full of intentional anachronisms in the form of modern items — helicopters, automatic rifles, Newsweek — that weren’t around at the time. If you presume this device might take you out of the action of 1853, you’re exactly right — and it more or less plants you in Nicaragua in the 1980s, where much the same U.S. meddling would spur the Contra War for more than a decade.
Tombstone Rashomon, Cox’s latest, is in many ways a logical extension of this view of history as inextricable from the present. The title somewhat bluntly particularizes the story at hand: this is the tale of the famous Gunfight at the O.K. Corral in Tombstone, Arizona, told in the kaleidoscopic style of Akira Kurosawa’s seminal Rashomon. The tale of this shootout — dubbed on its exhaustively-detailed Wikipedia page as “the most famous shootout in the history of the American Wild West” — has been told in film a hundred different ways already, most notably in John Ford’s My Darling Clementine (1946), John Sturges’s Gunfight at the O.K. Corral (1957), and George Cosmatos’s Tombstone (1993). All of these technically depict the same event, but the varying degrees of accuracy and divergence speaks to Cox’s point: short of being present in Tombstone at about 3:00 p.m. on October 26, 1881, the vast majority of what we “know” about this event comes from its depiction in popular culture.
The Coen Brothers have been on my mind as of late. They usually are, granted, but especially so now that we’ve made the (ill-advised?) decision to dive into a complete Coen retrospective in our Director Series column. That means we’ve signed up for a lot of likable characters making drastically dumb decisions against a lovingly-rendered period America and a deep bench of memorable supporting players. You want pitch-black comedy? You got it. You want films that actually earn the moniker neo-noir? You got it, again and again. So how about a little break from the Coen-verse? Perhaps a new indie flick on Amazon to shake things up? Sure. Nice change of pace.
One of the most impressive things about the Coen Brothers is their ability to succeed in both self-aware comedy and super-serious drama, and their first two movies encapsulate both ends of that spectrum. Apart from No Country for Old Men, their debut Blood Simple is still their most stripped-down and somber effort. There’s only one real moment of self-awareness in that film, when the camera slides along the saloon counter and then jumps over a sleeping barfly before hitting the counter again. Coming only three years after that hardboiled crime drama, the cartoonishly bonkers Raising Arizona seems like the work of a different filmmaker altogether.
And maybe it is, in a way, given how much the Coens owe to Preston Sturges. The Golden Age screwball writer/director is often cited as a Coen inspiration, due in part to a few direct correlations between his Sullivan’s Travels and the Coens’ O Brother, Where Art Thou? But Raising Arizona lives more fully under the influence of Sturges, from the pratfalls to the simple-minded characters to the way dialogue reigns as simultaneously elevated and immature. Specific elements of three Sturges films from the most celebrated era of his career — Easy Living (1937), The Lady Eve (1941) and The Palm Beach Story (1942) — offer some insight into how Raising Arizona came together with the King of ’40s Screwballs in mind.
Rather than a standard film review, we’ve been compiling a visual glossary of likely inspirations in Paul Thomas Anderson’s 2012 film The Master. Huge props go to Fandor, A Bittersweet Life and various others for compiling similar versions of this over the years. We’ll periodically update this article with new additions as we find them, so hit the comments at the bottom if you think you’ve spotted another visual cue.
As far as indicators of things to come are concerned, Blood Simple has everything you need to know about the Coen Brothers right there in the opening. Okay, maybe not everything — after all, daring to think you’ve nailed down the Coens is, as critic David Edelstein put it, “a sure way of looking like an ass.” The most immediate hallmark is a somewhat superficial one, what with Blood Simple sporting the same exact opening (drawling narration over barren establishing shots) as later Coen films The Big Lebowski, The Man Who Wasn’t There and No Country for Old Men. But from there, the way light and shadow pass through Blood Simple serves as a solid marker of the artistry for which the first-time filmmakers would someday be known.
After the opening narration, credits roll over Abby (Frances McDormand) and Ray (John Getz) having a conversation in the car at night. The credits don’t roll, actually, but flash brightly whenever passing headlights illuminate the car’s interior. The pair have a cryptic conversation about Abby leaving Marty (Dan Hedaya) to be with Ray, and in the next scene they’re rolling around in a motel room bed, headlights from the highway still illuminating them briefly.