Strangers in the afternoon

The woman is here because her cousin is in hospital, comatose, slowly dying, with no one to stay by her side, hold vigil. The cousins knew each other as kids, barely know each other as adults. But there’s no one else. The man is here because he’s always here, not at the hospital, but at the Kunsthistorisches Museum, where he works as a guard, a tranquil sentinel holding vigil over centuries of art. The woman visits the museum and, later, the man will accompany her to the hospital—this is the story of a friendship. Were that it had some deeply sinister edge, Museum Hours would resemble some unsettling fiction by Marguerite Duras, or perhaps Julio Cortázar. But writer/director Jem Cohen takes a very different sort of risk, resisting the pull of drama so as to let the connection between these two not-young characters, between their disparate experiences of art and life, blossom in it’s own good time. Film is an audiovisual medium, but some films are more about seeing and hearing than others. This one is exquisitely attentive to both.

Hearing: for several scenes I kept hearing Anne’s voice and thinking, my god, she sounds like Catherine O’Hara. Later on Anne sings to her comatose cousin in the penumbra and it finally dawned on me: she sounds like Catherine O’Hara because she’s Mary Margaret O’Hara, the wonderful, legendary Toronto singer, sister to the beloved Toronto-born comedienne, whose face I’d never have recognized, having only seen her once before, when she made a surprise appearance at a Bonnie ‘Prince’ Billy show I attended some years back. Cohen often collaborates with musicians and O’Hara is a truly inspired choice for his co-protagonist, with her warm yet eccentric energy and that sense of something always hidden without seeming especially furtive or cultivating an air of mystery.

Johann, the guard, is portrayed by Bobby Sommer, who’s also spent his life surrounded by music, as a roadie in ’60s London and a concert promoter and tour manager in ’80s West Berlin. The exceedingly mild-mannered Johann shares stories of his rock ’n’ roll past with Anne that overlap in may regards with Sommer’s. The exchanges between Anne and Johann in the museum and hospital, in taverns or during a tour of the local grottoes, flow easily and naturally, a balm to ease the strangeness felt by the Canadian woman, visiting Vienna as a sort of designated mourner.

But Museum Hours, set in the mist-draped city where the study of art history originated, much of which unfolds at the Kunsthistorisches, much of which is given over to languorous gazes at Breughels and other paintings—not to mention at the varied visitors to the Kunsthistorisches, whose gazes are a fascinating subject on their own—is most obviously concerned with seeing. Yet Cohen doesn’t instruct us on how to regard art. He gives us space and time to do so in our own way, to look and wonder free of the burden of excessive contextualization. Both museum and hospital trade in silence, offer refuge, demand only patience. Between these spaces the characters, and we, enjoy spells of escape. The cumulative effect is could be regarded as a more somber Lost in Translation, yet that somberness is entirely earned, feels totally genuine, and leads to a quiet transcendence quit unlike anything the movies usually offer.

Weekend: Godard's eternal flaming car wreck

Title cards flash across the screen in the opening minutes of Jean-Luc Godard’s Weekend (1967); they inform us that what we’re watching and listening to is both “a film adrift in the cosmos” and “a film found atop a scrap heap.” Very different settings in which to discover a masterpiece of radical post-classical cinema, but either suggests that this is an artifact from a lost time and place, cine-notes from the end of the world. The film’s key images and sounds support this: protracted lines of stalled traffic, the drivers relentlessly, futilely honking their horns, as though the sustaining of this cacophony will do anything to quell their sociopathic road rage; rural landscapes in which the flaming ruins of crack-ups litter the freeways, corpses hanging from shattered windows or scattered across the shoulders like abandoned refuse. A three-car pile-up is overseen by a woman screaming bloody fucking murder, crying out in soul-agony, not for a loved one trapped or maimed or impaled in the wreckage, but for her Hermès handbag. In this only slightly exaggerated version of our world rape and murder is just a shot away, but the loss of designer accessories prompts a level of suffering too painful to bear in silence.

Describing such scenes risks rendering Weekend a very broad anti-consumerist satire, but the film, Godard’s fifteenth feature from his insanely prolific first decade, which begins as something of a neo-noir (a couple conspires to collect a substantial inheritance while each secretly plots the other’s demise) before descending into car-centric social breakdown and casual cannibalism, is dense with nuance, allusion and calculated misdirection. This is an audaciously blunt, bitingly politicized work in so many ways (most notably in its depiction of widespread affectless avarice as a result of high capitalism), yet its overt didacticism, delivered though rampant branding, on-screen text, militant monologues, literary quotations, and absurdist scenes of violent conflict over the most incidental damage to private property, is counterbalanced by formal strategies and narrative twists that, while firmly grounded in the era’s dominant Leftist ideology, always assures us that there's nothing noble about either side of the film’s battle between its haut bourgeoisie and forest-dwelling, Sgt. Peppery anarchist revolutionaries. Godard doesn’t need us to identify with any individual or group in Weekend; his interest seems to lie in the formation of a vast canvas, à la Bruegel, of social turmoil, drawing our attention to horrors that would feel unnervingly true-to-life as the West became increasingly embroiled in Vietnam and France would erupt into strikes and protest the following spring.

Yet Weekend’s prescience expands beyond the special chaos of the 1960s. Its use of the car as the quintessential object of consumerist idolatry is only more resonant in our age of rising oil prices, status anxiety and gaping class divides. Its formalist strategies have inspired countless subsequent satires, even if precious few strike Godard’s uncanny balance of wit, intelligence, craft and provocation. Weekend makes a brilliant double feature with Crash (1996), David Cronenberg’s inspired adaptation of the novel by J.G. Ballard, whose entire body of work could be seen as aligning itself to Godard’s vision of civilization’s auto-destruction (even if in Ballard’s version the cars are fetishized instead of demonized). So what we’ve got here is an apocalypse movie that speaks both to its moment and to the ages, a durable, colorful, endlessly fascinating, surprisingly entertaining ode to catastrophic collapse from an artist who to this day has yet to be outdone in terms of bridging the commercial cinema with the avant-garde. Vive la fin du monde! Vive Weekend!

The canvas moves

“My painting will have to tell many stories,” says the artist, slightly hunched, eyes watchful as an owl. “It must be large enough to hold everything.” What is that everything? It is woodcutters and weeping women; Spaniards in red tunics on horseback flogging heretics; children, carrion birds and gallows; the shadow play of gears on fat faces; circles of dancers; the echo of wooden shoes on floorboards; the windmill in the Lord’s position, high up on the narrow mountain, and the heavy-bottomed clouds receding into cold blue. There is much, much more.

But wait, this everything is a conflation of two different everythings: there’s the painting, Pieter Bruegel the Elder’s The Way to Calvary, completed in 1564, and there’s the movie, Lech Majewski’s The Mill and the Cross, completed in 2011, drawn from Bruegel and from Michael Francis Gibson’s book of the same name. What’s especially remarkable about Majewski’s hybrid of art history, political history and formalist ensemble drama is the way it merges the composed with the naturalistic, the still and painterly with the fluid and cinematic. The Bruegel imbues the movie with monumental vastness and historical sweep; the movie makes you hear sounds and discover action in the painting. This is art conversing with art—and the conversation’s well-met on both sides.

Majewski, who co-wrote the script with Gibson, follows the Bruegel in its insistence on conjuring narrative primarily through the visual. Words are heard mostly as monologue, uttered by some pleasingly familiar voices: Rutger Hauer as Bruegel, Charlotte Rampling as Mary, Michael York as Nicolaes Jonghelinck, a banker and art enthusiast (we glimpse Bruegel’s The Hunters in the Snow on one of his walls; it was actually painted in 1565, but I’ll grant Majewski his poetic license) appalled by the treatment of the people of Flanders at the hands of the Spanish. Their voices enhance the movie’s trance, luring us into its particular moment, where brutality is transformed into beauty by one who aspires to reveal multitudes on a single coherent canvas. Majewski has the distinct advantage of having a canvas that moves and talks and is 91 minutes long, but he uses that advantage rather well.