Timeline

Michael Crichton’s Timeline read like a movie treatment.  I didn’t mind.  Crichton, after all, had no qualms about his status as a mainstream writer.  He crafted marketable thrillers, which is no mean feat.  He also managed to work the fruits of his research into them, using a vehicle like Timeline to give the reader a crash course in medievalism.

The filmed version of Timeline eschews all that medievalist nonsense, other than to use it as a pretense to move from one action bit to another.  It’s aided in this by able performers Paul Walker (who earned my goodwill through the underappreciated RUNNING SCARED), Gerard Butler, David Thewlis, and Neal McDonough; as well as a Brian Tyler score that tells us exactly what to feel and when to feel it.  But action without context has no meaning.  TIMELINE the film fails to create the context that will make the audience care who’s killing whom and why.

See, here’s the deal: a team of medievalist archeologists travels back in time to France in the 1350s.  An English force menaces the village and keep of Castlegard, and the film’s intrepid heroes join forces with the Frenchmen to save the day for, uh, French stuff.  But so what?  What’s so bad about the English, anyway?  I mean, I like Newcastle Brown Ale.  Add that the English lord prosecuting this particular attack is genre favorite Michael Sheen, while the French leaders are no-names, and I’m thinking, ‘Blimey, let’s save these Frogs from eating snails and turn ‘em on to the glories of shepherd’s pie.’

Which, of course, leads us to the problem with taking sides in any feudal-era battle.  As a member of the peasant class, what do I care which nobleman is oppressing me?  Whether it’s a Valois or a Plantagenet stealing the fruits of my labor, I get ripped off either way.

Whoah, settle down, Trotsky.  This isn’t about to become an explication of dialectic materialism’s application to the medieval era.  I’m just sayin’.

Back to the movie.  TIMELINE gives me perfectly acceptable heroes, but it gives me no reason to root for them, to believe in their cause.  Neither does it teach me anything about the medieval era in general or the Hundred Years’ War in particular.  In other words, it fails to achieve any reason for existing.  Give this one a pass.

Groundhog Day

GROUNDHOG DAY is a perfect movie.

You can watch it with the sound off and it works just as well. You can watch it while distracted and it works just as well. You can put the kids to bed, dim the lights and kick on the surround, and it works just as well. It’s seamless.

Plenty of movies are seamless, of course. GROUNDHOG DAY stands apart because, in addition to being seamless and funny and quotable and all that, it’s a near-perfect depiction of samsara.

Hey, wait a minute! Somebody else already wrote what I was going to write, but better! Here’s the relevant passage from a piece on Bill Murray in The Onion AV Club:

… “samsara”—the endless cycle of birth and rebirth that can only be escaped when one achieves total enlightenment. In the film, Murray’s sarcastic, self-serving weatherman is forced to repeat a single day out of his life until he comes to terms with the Four Noble Truths: 1) Life is suffering (but that doesn’t mean you have to add to it by being a jerk). 2) The origin of suffering is attachment to desire (so don’t spend your days robbing banks, stuffing your face with danishes, and trying to bamboozle your way into Andie MacDowell’s pants). 3) There is a way out (by dedicating your time to bettering yourself), and 4) it involves following the “eightfold path,” which means revoking self-indulgence and becoming a “bodhisattva”—someone who acquires skills and uses them in the selfless service of others (like changing an old lady’s tire, saving kids who fall out of trees, and performing the Heimlich maneuver on a choking victim). As a result of Murray’s generous acts, he receives the love of the whole town—a oneness with the universe—and is allowed to evolve past the cycle of samsara to nirvana.

That is all.

Pandora's Box

Some women are trouble.  You can tell just by looking at them.  Louise Brooks is trouble.

In PANDORA’S BOX, Brooks plays Lulu, a woman who begins on top of the world.  She has a lovely apartment, a great wardrobe, and a sure-fire way to keep the meter reader happy and reporting her consumption as something very close to zero.  I wouldn’t call her a slattern, or even a hooker, really.  Rather, she reminds me of a girl with whom I once had the following conversation:

“You sleep with pretty much everyone.  Why?”

“When guys are having sex, they’re happy.  Me – I like to see people happy.”

(NB: This girl went on to develop into an exurban, Volvo-driving soccer mom.  Thanks for the update, Facebook!)

Lulu’s all about the happy.  If it should happen to net her a high standard of living, so much the better.  Problem is, the people in her life don’t see things quite that way.  For them, sex is freighted with emotion.  Before long, those emotions start doing serious damage.

Hence, my opening comment about dangerous women.  Someone like Lulu doesn’t even need to try to be dangerous.  The simple reality of her approach to sexuality in a world that sees things so very differently makes her radioactive.  She hurts people without knowing why.  People retaliate for reasons she cannot understand.  Ultimately, even her style of basic kindness turns against her.

And Louise Brooks, whose checkered personal life must have influenced her performance, brings her to life.  She captures our imagination and breaks our hearts, keeping us in her corner right to the very end.  Lulu’s someone she makes us want to get to know, even though we know she’s nothing but trouble.

I Vitelloni

Federico Fellini’s I VITELLONI (The Guys) captures the desperation and sense of stunted ambition that comes from being stuck in a small town in the middle of nowhere.

Trust me on this. I’m from a small town in the middle of nowhere.

But there’s something this film doesn’t know, and it’s something I didn’t realize until fairly recently: there’s a lot to be said for staying in, or coming back to, one’s small town. See, I got out of my town as fast as I could, making my way to the nearest metropolis I could find. In the nearly twenty-five years since, I’ve made every effort to live in or near big cities, cities alive with culture and history, cities where ideas matter, for it’s in cities where I belong. But the magic of the Internet has reintroduced me to a set of people who’ve chosen an entirely different path: the ones who stayed, or who came back.

The kids I grew up with in that small town, the kids who are now parents and grandparents, contractors and firemen and teachers (and even the editor of the local paper), share a profound sense of place, of belonging. They’ve known one another for so long that few secrets can hide among them. When you’re young and the world beckons, such a future seems stifling. Now, there’s something about it that I find very appealing (he thinks as he writes, jet-lagged, in the early morning hours. I’d probably feel the walls closing after, oh, maybe Week Two.).

I VITELLONI doesn’t know this, but perhaps it isn’t supposed to know this. It is, after all, a movie about The Guys, young men hearing the call of the great wide world but who, for one reason or another, never actually get on that train to go find it. Perhaps, in the end, they’ll be glad they didn’t.