O Coen Brothers, Where Art God?
Cinema & New Media Arts | On Apr 17, 2013
MZS: I want to dig into this a bit more, this sense that bedrock Judeo-Christian concepts inform the Coen brothers’ filmography. I think it’s self-evidently true to say this, like saying that David Cronenberg is fascinated by the fragility of flesh and its overlap with technology, or that Steven Spielberg has daddy issues. But at the same time, it’s an observation that conflicts with the popular perception of the Coens as being cold or disinterested moral relativists—or at the very least, film school pranksters, guys who are all about homage, and who don’t believe in anything, really.
They certainly do hold their cards pretty close to their vests in that regard. But maybe not as close as detractors might say?
They’re essentially comic storytellers, even when they’re making supposed dramas, but after watching their work for nearly thirty years, I’ve concluded that deep down, they’re among the most moral, even moralistic, filmmakers working in the Hollywood mainstream. Good and evil aren’t metaphorical to them, even though they take on overtly symbolic guises at times. There is a right way and a wrong way to live. They do judge the corrupt, the weak, the impulsive and the greedy in very unflattering terms. When the bad guys in The Ladykillers get foiled, they seem to be struck down—smitten as if by God himself, then dumped onto a garbage barge like, well, human garbage, I guess. And then there’s that line in the police car near the end of Fargo: “There’s more to life than a little money, you know. Don’t you know that? And here ya are, and it’s a beautiful day. Well, I just don’t understand it.”
What you say about surrendering to a higher power, or to the possibility of enlightenment or even “rapture,” as a Christian might put it, runs throughout Joel and Ethan Coen’s filmography—that sense that you have to let go, to surrender to cosmic forces rather than fight them, and let the universe sort itself out. That’s not to say that the outcome will necessarily favor Good, or even favor you personally—just that, as the films tell their stories, the universe has a way, and we don’t necessarily know what That Way is, and ultimately we’re all just drifting through, like the tumbling tumbleweeds in The Big Lebowski.
Do the Coens want to try to make sense of any of this? I don’t know . . . There are times when they seem as baffled as the rest of us. They certainly have a fondness for narrator characters who try to put everything in perspective and fail miserably and very amusingly. The narrator Moses—what a name!—in The Hudsucker Proxy, or Sam Elliott’s cowboy inLebowski, kind of lose their places as they’re trying to put a frame around things. The Coens seem to get a kick out of tantalizing us with answers while laughing at the very idea that there could be answers.
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JO: Chuck Jones clearly loved his Looney Toons characters. He loved their language, their exaggerated features, their cleverness, their vanity, their folly. But he loved those characters. And his depictions of human folly in the circus of those cartoons was a form of insightful humility, about all of us ridiculous human beings.
So I think the Coens’ work disturbs audiences because it reminds us that, contrary to so many Hollywood messages, “being good” isn’t the answer. Being good is good, but—as Bill Murray says in Wes Anderson’s Moonrise Kingdom—it isn’t enough to fix things. Their movies “ring true” when they remind us that there is a “wrath that’s about to set down,” as Rooster Cogburn says. If that wasn’t true, it wouldn’t strike such a resonant chord in audiences. The Lone Biker of the Apocalypse in Raising Arizona is coming, and there’s something elemental and true about him. We ourselves have unleashed him, as H.I. declares. In No Country, we’re warned that we “can’t stop what’s comin’.” There is a moral code, yes, and we violate it in countless ways. We’re screwed.
But their work doesn’t stop there. It engages and encourages us by leaving us with moments that transcend all of that doom, all of that destruction. Their suggestion of the possibility of grace is not so much a sermon proclamation as a desperate hope.
And it wouldn’t move us so deeply if the anticipation of grace weren’t built into us somehow. It moves us because, on some level, we know it’s true.