Amoeba Music

The tale is simplicity itself: A young man (Richard Gere), his girl (Brooke Adams), and his spunky kid sister (Linda Manz) flee trouble in Chicago and find harvesting work on a wheat farm owned by a wealthy Texan (playwright-actor Sam Shepard). The couple, who are masquerading as brother and sister, learn that the farmer is terminally ill, and the young man encourages the woman to marry the farmer so that they can claim his fortune after he dies. Confusion, suspicion, disaster of near-Biblical proportions, and tragedy ensue.

Were it not for Manz’s deadpan voiceover narration, this pictorial masterwork could almost be a silent film – director Terrence Malick’s spectacular images tell the story. Shot by Nestor Almendros, who won an Oscar for his painterly cinematography (with an assist from the supremely gifted Haskell Wexler), Days of Heaven is among the most gorgeous features ever made. Filmed mostly in twilight’s “magic hour,” the film is bathed in hues of lavender and gold. It’s a rapturous visual poem that shocks the eye with its beauty.

Contrary to the average Hollywood celebrity, Bob Dylan’s a star who largely created the stories surrounding him, sold his image based on those stories, but then resisted those stories once the media and his fans began to read him too literally through them. In this fantasy documentary about the singer, director/co-writer Todd Haynes tries to walk the line between individualism (subjectivity defining itself) and his own radical semiotic belief that everything is just stories, signs signifying other signs. The problem here is that if there is no core Dylan that we can ever arrive at, only a series of stories that we compile, how can we understand or appreciate what Dylan was resisting against or why, since that rebel is nothing but another confabulation, no truer than the rest? As the title suggests, the movie celebrates Dylan’s resistance to being defined, giving its subject what he wants, a portrayal on his own terms, not held down by anything he says about himself or others. It’s hardly surprising, then, that Dylan gave permission for the extensive use his music. The irony here is that, despite its postmodernist structure of multiple narratives, the film divines a core Dylan-construct by giving into and clearly defending his side of the story, or stories.

One might be tempted to take the position that the only thing important about Dylan is his music, but this film isn’t about determining the meaning of his lyrics from his personal life. Rather, it asks how we should view an artist (or artist qua celebrity) in relation to his art. Haynes is right in the sense that, at best, all we’re going to get is a construct/story of Dylan, but aren’t some constructs better than others? You can sail as long as you like, but you ain’t going to fall off the world, regardless of how old your map is. Therefore, aren’t we entitled to hold the storyteller, or mapmaker, responsible for at least some of his creations? It’s in addressing this question of moral/political/aesthetic responsibility that Haynes gives up the postmodern ghost. As has been well reported, there are a number of actors playing what’s been best described as avatars of Dylan. None of them are named ‘Bob Dylan,’ nor are they supposed to be biopic versions of the man himself, only cognates of stories about the man that have been spun by Dylan and others. I’m only interested here in a few of them: Jude Quinn (Cate Blanchett as a female version of Pennebaker’s folk-rebelling Electric Bob in Don’t Look Back), Woody Guthrie (Marcus Carl Franklin as a black child representation of Americana that Dylan emulated at an earlier age), and Billy the Kid (Richard Gere as the storybook American rebel and rambler that Dylan often played out in his songs and as symbolized in Peckinpah’s Pat Garrett & Billy The Kid, which featured Dylan in a supporting role). I no more care about their actual veracity than Haynes does, only the way he uses them as suppositions in his argument as a movie.