Watch Histoire(s) du Cinéma 3b: A New Wave For Free

Crappy film

Captivating movie !

It was OK. I don't see why everyone loves it so much. It wasn't very smart or deep or well-directed.

A movie that not only functions as a solid scarefest but a razor-sharp satire.

The most tolerable part of Jean-Luc Godard's overlong and grossly underwritten, eight-part exploration of cinema called Histoire(s) du Cinéma comes in the form of the chapter on the cinematic event he was a master and commander of - the New Wave, specifically in France. This chapter works to form a montage on clips taken from films that were made during respective cinematic new waves in their land. Leave it to Godard to actually seem to put effort and thought into the one part of cinema that he was a part of, but not look to provide that same care and attention with other parts and instead get sidetracked by philosophical and political ramblings that should've been saved for another disappointing video project.A New Wave is interesting because Godard throws in clips from his films in the mix as well, which, if we think a bit, reminds us of the very thing director Martin Scorsese didn't do when he made his series A Personal Journey with Martin Scorsese Through American Movies. Scorsese stopped when he got to the chapter on seventies cinema, for that's when he began making films and feared this part would evoke too much personal bias from himself. Instead, he pulled the plug on that part and called the film quits when that part came in the mix. This isn't suggesting that Godard himself is too egomaniacal and self-congratulatory (there are many other pieces of evidence you can use to accuse him for that), but its does present an interesting point.Such interesting points need to presented by an audience since Histoire(s) du Cinéma contains only a select few of them. Being that the first two parts of the series were made in the late eighties and it took a full ten years for Godard to come back to the project before cranking out the remaining four parts within the same year, A New Wave, like the previous The Coin of the Absolute, feels rushed in some regards. However, the fact that Godard seems to put care and attention to the structure, pacing, and information in this part is a real unexpected blessing in and of itself.Directed by: Jean-Luc Godard.

In the final Histoires entry, Godard says "I understand better, why earlier I had such a hard time beginning, what voice had invited me to speak lodged itself in my discourse." This may refer to any number of beginnings, one of them I like to think is the false start of the Histoires films back in 1988.Godard would like to enclose all of life in cinema, long shots and short shots, pans of nature and poses on deathbeds, but in those first two Histoires films I got the sense that it was slipping from his fingers. The greatest question then of a beginning of cinema is this, where and why do we start a shot, where and why do we end it? Where do we begin to see and where do we stop, and what kind of life have we seen inbetween? As it pertains to this chronicle of cinema, where do we begin to tell the story? Godard finds premises in different things, the French New Wave included, but it's more important for me to see where these stories end, where the narrative thread is finally abandoned. It's always inwards, with introspection. This speaks as I see it of a desire for self-awareness, which he marvellously exhibits in films like Nouvelle Vague, but also an attempt of an intimate view of consciousness and soul, where all the formations of cinema are born.When this really begins to matter for me, is when Godard abandons the intellectual analysis, and instead approaches cinema with a poet's sense of awe and wonder. How the person who looks from behind a camera looks upwards to imagine starstudded worlds beyond the ephemeral, and how that glance at the divine brings about a downfall of ideas. He laments that downfall from the idea to the base desire with pornographic shots of early stag films, other kinds of violence.In the fourth Histoires, he solves for us the provocative claim that "cinema is not art, it's barely a technique". Cinema is a mystery, a mystagogy we participate in. The greatest despair of the artist then, the desperate attempt to build the imperishable and eternal from what perishes (sound, image), is at once a great dream and a great folly. Whereas once he was anxious to use cinema as a lever that participated in the discourse for a better society, now he contends himself with a flight into beauty. We take that for what we will.Mysteries for me must exist unresolved, remain enigmatic otherwise they dissolve, so to what extent shall we pursue the mystery of cinema and can we hope for a measure of liberation? Godard asks, how many films about babies, flowers, and how many about gunfire. If glory is the mourning of happiness, then the glamour of the show biz is a veil that masks something sinister. It's a mask, in the way that it obscures the true face of things. For 50 Cecil B. DeMille's, how many Dreyers? Another contradiction for Godard, but what's it worth? Perhaps the admission that cinema can obscure, with song and dance and violence, both what is good and what is bad. At this point I find myself questioning the mystery, if it can ever be means to something, or if we arrive at the core by peeling layers we find nothing.One thing is for sure, the Histoires as a whole, clocking in at 4 hours, emerges not as just a history of cinema, it is hardly that, or a story of that history, of which it is but adequate, but as a story of Godard. That is, for what Godard regales us with, he rummages through cinema to find images that correspond. Now it's James Stewart jumping in water to save Kim Novak, now it's John Wayne on horseback.It's not surprising then that these images exist, by which Godard projects his thoughts into cinema, because it's the primary reason these images exist in the first place, as a projection of thoughts, but that the notion of a story born of the abstract cinematic essentials, sound, image, motion, which can communicate the innermosts is possible.This must be the triumph of cinema then. Not that it can mirror the macrocosm, address the grand ideas and elevate us to the divine (which is a chimera), but the profound ability to speak about the small things we consider true inside of us, individually, collectively. A shot of an anguished woman, stripped off context, retains its emotional power, which is to say that the context of narrative is firstly illusionary, foremostly that something exists embedded in the image which we cannot wrestle away by any means.An image to haunt, the flickering face of Marilyn Monroe superimposed over shots of The Birds, black crows flowing out of her forehead, or inside of it. A state of mind emerges from the image, which is true both as an expression of the outside and as an impression of what's inside. The link of this, between thought and action, is karma. Godard here teaches what's possible of cinema, perhaps like no one else did before.Godard saves the greatest realization for the end, a partial answer to the questions which haunted his mind an entire career. Only when life is lived in full, with all the forces available to our body, only then can life stop questioning itself and accept itself as the true answer. Mind is the great antagonist then, a chimera.Thirtyeight years after Breathless, now I can be friends with Godard. This is a masterwork of cinema in my estimation, but I believe will be better appreciated as a work that flows from a career or life in progress, if we have a picture of who Godard was, who he came to be.

This French-Swiss production by the French-Swiss avant-garde filmmaker who broke most cinematic conventions, invented a new film language and who became one of the French New Wave's most influential directors after working several years as a film critic in Gazette du Cinéma which he co-founded with La Nouvelle Vague filmmakers Francois Truffaut and Jacques Rivette in 1950 and in André Bazin's 1951 French film magazine Cahiers du Cinéma, provides an insightful, critical, political, uncanny, dark, colorful and subjective look at the story of Cinema, the history of Cinema, the histories of Cinema and the stories of Cinema, spanning from its birth and towards the 20th Century. With classical background music from amongst others Ludwig van Beethoven, Igor Stravinsky, Franz Schubert, Johann Sebastian Bach, himself as the main narrator, actresses like Julie Delphy and Juliette Binoche as narrators, voice recordings of other directors and artists and through eight fast-paced episodes, Jean-Luc Godard conveys a diverse, picturesque, abstract, unsettling and explicit montage of paintings, images, sounds and movie scenes.This extensive autobiographical production which began the year after Jean-Luc Godard had finished his 27th feature film "Soigne ta droite" (1987) is as much an analytical, existentialistic, surreal and lyrical homage to individual art as a far-reaching and universal memoir of Cinema history seen from the subjective point of view of the director, screenwriter, cinematographer, producer, film editor and earlier film critic who made his directorial debut with the ground-breaking "Breathless" in 1960. This close to four and a half hour journey with one of the world's greatest living directors is like watching a documentary, a drama, a thriller, a film-noir, a horror film, an erotic film, an action film, a comedy, an experimental film and an audio-visual poem at the same time. Jean-Luc Godard's directing and editing is salient, Hervé Duhamel and Pierre Binggeli's cinematography is varied and the exercise of narrative in this epic work of art is profound.