gap tooth cinema

The Lovers on the Bridge (1991)

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What could be more thrillingly romantic than young, destitute artists falling in love while starving and drinking themselves to death on the streets of Paris? Try those young lovers beating up cops and lifting businessmen’s wallets together against a backdrop of fireworks & gunfire. Leos Carax’s 1991 stunner The Lovers on the Bridge depicts the kind of ferocious, burn-it-all-down love affair that scares everyone outside the mutually destructive pair at the center, whose romantic gestures include acts of betrayal, theft, murder, and institutionalization. It approaches Parisian homelessness with the same unsentimental, semi-documentary eye as Varda’s Vagabond, and yet it largely plays as a love letter to impulsive, erratic behavior instead of a dire warning against it. It’s a love story rotting in illness, addiction, and retributive violence, which greatly helps undercut the schmaltz when it frames the Eiffel Tower through the rotating spokes of a Ferris wheel. Countless movies gesture towards the all-consuming, obsessive passion of young love without ever fully capturing it; The Lovers on the Bridge is the real deal.

The English translation of the original French title is a deliberate simplification. The French title Les Amants du Pont-Neuf makes reference to a specific bridge, the oldest bridge in Paris (despite the name “Pont Neuf” paradoxically translating to “New Bridge”). It’s a historic site that has been cited as the location where the first human figure was ever captured in a photograph, an early daguerreotype experiment by the eponymous Louis Daguerre. It was also temporarily closed to the public for restoration from 1989 to 1991, when the film was set & produced. Juliette Binoche & Denis Lavant play young homeless artists who squat on that closed historic bridge, unsure how much they can trust one another despite their obvious mutual obsession. Our two lovers first encounter each other while their partner is unconscious. Binoche finds Lavant’s unresponsive, blackout drunk body in the street and sketches his corpse-like visage from memory. Once recovered, Lavant later finds Binoche sleeping in his personal alcove on the bridge, discovering the charcoal sketches of his own undead face and studying her with the same intense fascination in return. Once both awake, they start guzzling gallons of trash wine together and committing escalating crimes in the streets on either side of the Pont Neuf, coinciding with the citywide bicentennial celebration of The French Revolution. A painter and a street-performing firebreather, respectively, the homeless couple become unlikely, reckless avatars for the city’s long history of art, sex, violence, and sensual romance, breathing new life into Parisian clichés that have otherwise become as stale as an old baguette.

Like all great romances, The Lovers on the Bridge is propelled by tragedy. The film opens with Lavant’s unresponsive body being scraped off the pavement where he’s been run over in traffic. He’s washed & patched up by a city-run homeless shelter and then re-released back on the streets, where he immediately falls back into the self-destructive cycle that got him banged up in the first place — guzzling alcohol as intentional self-harm. Meanwhile, Binoche’s struggling artist is suffering a more medically diagnosable malady. Her eyesight is failing her due to a rare form of ocular degeneration that will soon leave her blind and unable to continue working. She’s relatively new to street life, while her drunkard firebreather lover appears to know how to thieve, grift, and glean with the best of ’em. After a short crime spree ties up some loose ends in Binoche’s former life as a semi-wealthy suburbanite, the pair quickly bond by getting wasted on cooking wine and laughing maniacally. Part of what makes their volatile dynamic so romantic is that either or both lovers could die at any moment, and they’re both selfish enough to die by the other’s hand in a desperate crime of passion. It almost plays a prank on the audience that the movie eventually ends on a moment of quiet sweetness, with Carax restaging the bus ride epilogue from The Graduate as an epiphanic embrace of the central romance instead of a reality-check rejection of it.

Contemporary movie nerds familiar with Leos Carax from the more recent, extravagant productions Holy Motors & Annette would know to expect an ecstatic, expressionistic visual style here that breaks away from the movie’s semi-documentary opening. Once Binoche & Lavant lock onto each other’s romantically nihilistic wavelength, the visual language soars — sometimes literally, mixing images of swarming birds and helicopters in a single, seemingly impossible shot. Their lives are small, tethered to a single stone bridge, but nothing about their depiction is simple. The painter cannot simply take her daily birth control pill; her lover must feed it to her via open-mouthed kiss. It’s not enough for the doomed pair to peer into the social lives of more fortunate & fashionable Parisians from the streets outside; the windows into nightclub are lowered to the pavement, so all that’s visible is the wealthy’s dancing feet & flashing lights. When laughing like children while high on bargain-bin wine, Carax uses a shift-tilt lens and oversized set decoration to physically shrink his performers in the frame. This expressionistic visual approach reaches its fever pitch during a grand bicentennial fireworks display, which is used as a backdrop for a Sinners-style musical sequence that mixes orchestral chamber music, Iggy Pop, Public Enemy, and Bal-musette accordion waltzes into one delirious post-modern cacophony. Improbably, it lands as one of the most romantic sequences of cinematic spectacle I can recall instead going full cornball. It’s also immediately followed by the lovers bonking a beat cop on the head and hijacking his boat for a joy ride, somehow escalating the visual spectacle even further through a brief detour into vaudevillian slapstick.

The Lovers on the Bridge was recently restored in a new 4k scan by Janus Films, and it’s currently bouncing around American arthouses. I recently caught it at The Broad’s weekly Gap Tooth Cinema rep series in New Orleans, weeks after Boomer reported it was playing alongside Carax’s Boy Meets Girl and Mauvais Sang at the Austin Film Society one state over. That loose thematic trilogy surprisingly makes up half of Carax’s total catalog of features, which means he’s not an especially intimidating auteur to catch up with in terms of prolificacy. There’s more out there than just Holy Motors, but not much more. The Lovers on the Bridge is as good of a place to start as any, since it’s so utterly romantic, so utterly violent, and so utterly, utterly French.

-Brandon Ledet

The Idiots (1998)

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It is with great disgust and disappointment I must observe that “the R-word” has somehow slid back into the American lexicon. Yes, basic human decency has died another casual death in the public discourse, as a term recently considered to be a cruel slur against mentally disabled people has once again become something young C.H.U.D.s playfully throw around as a jocular insult among friends. It’s an unfathomable moral backsliding for someone in my age range, who remembers that particular slur being an unspeakable taboo way back in the 1990s, when “wokeism” (i.e., empathy) was still called “P.C. Culture.” Mocking mentally disabled people for hack schoolyard-bully comedy was such a taboo, in fact, that tireless provocateur Lars von Trier built an entire feature film about the social discomfort of the act. His 1998 feature The Idiots is an abrasive black comedy about a small clique of wealthy suburbanite edgelords who squat in an empty Copenhagen estate, pretending to be mentally disabled as a grand social experiment. In private, the experiment is purported to be a way to access the supposedly sublime aloofness of someone with limited mental functions, freeing members of the idiot cult from the petty bourgeois concerns of modern living. In public, it allows them to prankishly disrupt the daily lives of other bourgeois squares without fear of repercussion, since they are posing as innocent psychiatric patients on field trip excursions. Like with most of von Trier’s provocations, the exercise mostly proves to be bleakly nihilistic, acting as a precursor to Harmony Korine’s Trash Humpers that’s more philosophical about its trash and more pornographically literal about its humping.

Before von Trier has time to dig into the philosophical peculiarities of this idiot prankster cult, the audience has to adjust to the crass commercial quality of his camcorder footage. The Idiots was produced as a contribution to the Dogme 95 experiment that von Trier cooked up with Thomas Vinterberg, an exercise in formal restraint that was meant to strip cinema down to its barest essentials. The rules laid out in the Dogme 95 Manifesto included stipulations that the camera must be handheld, that all shooting must be done on-location with no outside props or special effects, and that all included music must be incidental & diegetic. As a result, The Idiots plays more like a backyard movie than the work of a festival-circuit auteur, especially since the manifesto also stipulated that Dogme 95 films must not credit their directors. Von Trier makes no effort to crop out any boom mics or camera operators that wander into the frame. He frequently interrupts the narrative flow of his story with documentary interviews with the fictional cult members, reflecting on their time as “idiots” in a reality-TV confessional format. The Idiots recently played at The Broad as part of the weekly repertory Gap Tooth series, and I could practically count the individual grains on the screen; its image quality was just as aggressively off-putting as its characters’ behavior, which I suppose I mean as a compliment. I could also count the individual laughs in that room, since every response to every provocation felt like personal litmus test for basic decency. Von Trier finds great comedic timing in his editing that got some big laughs out of me, especially when cutting to outsiders’ responses to the idiot cult’s behavior. Sometimes, though, when members of my own audience laughed at that exact same behavior, I found myself getting offended by their response. I suppose that’s a good sign that the movie is genuinely provocative instead of merely gesturing at provocation.

If there’s anything von Trier is doing here that’s worthy of respect, it’s in his thoroughness. He examines the cult’s meditative search for their “inner idiot” from every possible angle, at first gleefully indulging in the social chaos of their field-trip pranks around Copenhagen, then digging into the selfish & therapeutic motivations individual members had for joining in the first place. When the idiots stage a food fight, it’s initially played as an Exterminating Angel-style breakdown of bourgeois social norms until all that’s left is primal animal response. Then, members snap out of it mid-fight to realize how disgusting it is to be smearing themselves with expensive caviar while elsewhere homeless people are starving to death. When the idiots have sex, it’s initially played as orgiastic hedonism with the same pointless for-its-own-sake chaos of the food fight. Then, a pair of true lovers break off to show how tender & heartfelt blank-minded, present-in-the-moment sex can be. These upheavals of the group dynamic occur most often when their conclave is outnumbered by outsiders. Whenever they are confronted with scrutiny from family members, coworkers, bikers and, most uncomfortable of all, real-life people with Down syndrome, the bit suddenly isn’t funny anymore, and their inner cowards quickly overtake their inner idiots. Von Trier constantly goads the audience into getting upset by the movie’s basic premise, which could very easily play as the cinematic equivalent of throwing around “the R-word” as a goof. In practice, however, The Idiots proves to be much more introspective & socially critical than what is initially conveyed. You wouldn’t know that if you had encountered the film’s advertising during its original theatrical run in the Anti-PC days of the late 1990s, though, since the trailers sell it as a prankish boner comedy along the lines of a Jackass movie or an American Pie — an act of false advertising so egregious it almost feels criminally liable.

-Brandon Ledet

Anora and Her Friends

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Sean Baker’s time is here.  After nailing down his gig-labor docufiction style in the 2004 food-delivery tragedy Take Out and then applying it to a long string of sex-industry dramas in the couple decades since, Baker has finally earned his moment in the prestige-circuit spotlight.  Earlier breakthroughs like Tangerine & The Florida Project perfectly calibrated his caustically funny, soberingly traumatic storytelling style in his best work to date, but he emerged from those triumphs recognized as a name to watch rather than one of the modern greats.  He’s been recalibrating in the years since, going full heel in his deliberately unlovable black comedy Red Rocket before face-turning to the opposite extreme in his latest work, Anora.  Clearly, Baker has decided he wants audiences to love him again, and it’s impressive to see him swing so wildly in tone between his last two features without losing his voice.  Anora is the feel-good sweet counterbalance to the feel-bad sour Sean Baker of Red Rocket.  Both are equally funny & frantic, but only one is affable enough to set the filmmaker up for a Best-Picture Oscar run after taking home the top prize at Cannes.  It’s his time.

The surprising thing about Anora’s critical success is that it’s such a dutiful continuation of the work Baker’s already been doing for years – just with an extra dash of sugar to help sweeten the bitter.  Mikey Madison stars as the titular erotic dancer, another trapped-by-capitalism sex worker in a long tradition of Sean Baker anti-heroines dating at least as far back as 2012’s Starlet.  Anora is a thorny, chaotic, unfiltered baddie whom the audience instantly loves for her faults, because she’s fun to be around.  Like in Tangerine & The Florida Project, we meet her working customers in a high-stress but manageable profession, then follow her on an anarchic journey through her larger urban community, walking a tightrope between slapstick physical comedy & face-slap physical violence until she’s offered a moment of grace in the final beat.  As the editor, Baker has worked out a well-timed rhythm for this story template through its many repetitions in previous works.  He sweeps the audience up in the hedonistic romance of Anora’s Vegas-strip marriage to a big-spender Russian brat who offers a Cinderellic escape from the strip club circuit in exchange for helping secure a green card.  The quick-edit montage of that fantasy then slows down to linger on its real-world fallout, investing increasingly long, painful stretches of time on Russian gangsters’ retribution for the young couple generating tabloid headlines that embarrass the brat’s oligarch father.  The laughs continue to roll in, but the punchlines (and physical punches) get more brutal with each impact until it just isn’t fun anymore, as is the Sean Baker way.

There’s nothing especially revelatory about the Sean Baker formula in Anora.  In the context of his filmography, it’s just more of the same (of a very good thing).  However, the increased attention to his career-long project as an auteur has had its immediate benefits, not least of all in Baker’s collaboration with the local repertory series Gap Tooth Cinema (formerly known as Wildwood).  When asked to program a screening for Gap Tooth as a primer for what he was aiming to achieve in Anora, Baker offered three titles as options: Fellini’s Oscar-winning sex worker drama Nights of Cabiria, the fish-out-of-water Eddie Murphy comedy Coming to America, and a second Italian sex-work story in 1960’s Adua and Her Friends.  Gap Tooth ultimately selected Adua, the most obscure title of the trio and, more importantly, one of the very best titles they’ve screened to date.  I don’t know that Sean Baker’s name would have come to mind had I discovered Adua and Her Friends in a different context, since it’s a much more formally polished picture than the anarchic comedies he’s become known for since he filmed Tangerine on an iPhone.  The comparisons that more readily came to mind were Mildred Pierce, Volver, and The Best Little Whorehouse in Texas.  It’s a less recognizable title than any of those comparisons, but that’s the only way in which it’s lesser.  It’s an incredibly stylish, sexy, tragic, and cool story of self-reinvented sex workers making do in late-50s Italy, one that speaks well to Baker’s genuine interest in his characters’ inner lives beyond what they symbolize as society’s economic casualties.

Adua and Her Friends is a darkly comic drama about a small crew of sex workers who are forcibly retired by the Merlin Law of 1958, which ceased the legal operation of all Italian brothels.  Unsure how to get by without the only trade they have experience in, the women conspire to open a rural, roadside restaurant as a front for a new, illegal brothel they will run themselves.  Only, after a few successful months of food service—depicted as being equally difficult as prostitution—they decide they’d rather “go straight” in their new business than convert it into an underground brothel.  As you’d expect, the self-reinvented women’s lives as restaurateurs are upended by men from their past that refuse to let them start fresh, the same way Anora is blocked from upgrading her social position from escort to wife.  Where Adua excels is in taking the time to flesh out the inner lives & conflicts of each woman in its main cast.  Lolita is led astray by conmen who take advantage of her youthful naivete; Marilina struggles to reestablish a familial relationship with her estranged son; Milly hopes to leave her past behind and start over as a devoted housewife, Anora-style.  Adua (Oscar-winner Simone Signoret) gets the first & final word in her struggle to establish a new career before she ages out of her livelihood, but the movie is an ensemble-cast melodrama at heart, asking you to love, laugh with, and weep for every woman at the roadside restaurant (and to hiss at the cads who selfishly ruin it all).

Much like in Baker’s films, the majority of Adua and Her Friends is a surprisingly good time, with plenty slapstick gags & irreverently bawdy jokes undercutting the hooker-with-a-heart-of-gold tropes typical to this subject.  Like Anora, it’s a 2+ hour comedy with an emotionally devastating ending, one that carefully avoids making its titular sex worker a purely pitiable symbol of societal cruelty even while acknowledging that she’s backed into a pretty shitty corner.  Adua and Anora can be plenty cruel themselves when it helps their day-to-day survival.  That might be where the two films’ overlapping interests end, since Adua lounges in a much more relaxed hangout vibe than Anora, scored by repetitions of Santo & Johnny’s “Sleepwalk” rather than t.A.T.u.’s “All the Things She Said.”  Adua and her friends loiter around their Italian villa, fanning themselves in a deep-focus tableau, while Anora is dragged around Vegas & NYC by Russian mobsters who (for the most part) don’t see her as a human being.  There is one early sequence in Adua where a black-out drunken night is represented in choppy lost-time edits that may have been an influence on the rhythms of Anora’s first act, but otherwise I assume Baker was inspired less by the film’s formal style than he was by the characterizations of its main cast.  The frank, sincere, humanizing approach to sex-worker portraiture in Adua and Her Friends speaks well to Sean Baker’s continued interest in sex-work as a cinematic subject and, although both were great, I feel like I learned more about his work through its presentation than I did by watching his latest film.

 -Brandon Ledet