“It’s not the fall that kills, but the way you land.”

—Hubert’s philosophical metaphor of falling is emotionally applied to survival in the projects in 1995’s La Haine.

La Haine (translated Hate) prologues with actual news footage of rioting in the suburban projects of Paris. Parked cars are lit aflame and buildings trashed as a female news anchor reports on the riots. After a teen was severely beaten by police while handcuffed in their custody, the projects erupted with a wave of violence and looting. The victim, a minority, was left in critical condition, the reporter notes and suddenly, the TV set shuts off—the audience is in for a radically different telling of the situation. The film then opens on Saïd, an Arabian man in his twenties, facing off before a line of policemen in riot gear. The camera slowly moves down the line of the stoic squadron, each face a white copy of the last. At the end of the vilified line, Saïd stealthily spray paints the back of their police van. "Fuck the police," he writes, and then runs away through the projects. 

La Haine, written and directed by Mathieu Kassovitz, follows three young minorities through the course of a day as they survive life in the projects of suburban Paris. Saïd (played by Saïd Taghmaoui) is the wiliest of the group with a loud mouth and free-spirited swagger. Vinz, a Jew (played by a young Vincent Cassel), is the more angry and volatile personality with something to prove.  Hubert, an African boxer (played by Hubert Kounde), is the wisest and more pensive of the trio with high ambitions. In the wake of the recent police beating and subsequent rioting, the three wander throughout the projects, interacting with various colorful characters, including, much to the trio's chagrin, the ever-present police. The trio's bond, at once volatile and assured, is displayed in subtle detail as they enter their different contexts. Through these, the audience gets to know these well-rounded and intricate characters. Even as the three men relentlessly mock and harass each other (as men tend to do), there lies a foundational understanding and trust between them. They are, in essence, brothers. Worn and matured by their environment, a hardened cynical outlook belies their boyish shenanigans. The film's timeline, broken up into chapters titled by the current time of day, creates an ominous feeling that the film is indeed headed towards something significant. This tension is further heightened when Vinz reveals a handgun he found on the street. His previous vow to kill a cop if the beating victim dies is taken more seriously as the film builds to an explosive and perhaps inevitable climax.

French director Louis Malle’s incredibly diverse career ranged from the exciting rule-bending era of the French New Wave to his documentary period, his work during the cinema revolution of the ‘70s, and finally to his American phase. Perhaps no film was more ground breaking then his astonishingly simple, yet hugely entertaining My Dinner with Andre—what is essentially a couple hours of two men who hadn’t seen each other in some time having a fascinating discussion over dinner. 

Andre Gregory and Wallace Shawn, both known from the New York cultural and theater scene, play “Andre Gregory” and “Wallace Shawn,” which is to say they play themselves or at least variations on themselves. In real life Gregory had made a name for himself as an experimental theater director, traveling the world in search of groovy artistic expression. (He was a sometimes actor post-My Dinner with Andre, most memorably as John the Baptist in The Last Temptation of Christ). Shawn, the son of legendary long-time New Yorker editor William Shawn (which gave him lifelong NY high-brow street-cred) had some success as an off-off Broadway playwright, but ever since Woody Allen cast him as Diane Keaton’s ex-husband in Manhattan he has worked steadily as a character actor. The two started to record their own conversations and then got director Malle involved to help shape it into a script.

Set in the rapidly changing times of 1960s England, Billy Liar tells the story of a young man who's impervious to change and weak from imagination. Most teenagers go through a phase of deception—one in which they exaggerate their circumstances and experiences in order to get respect and acceptance from their peers. Young boys and girls brag about certain sexual encounters or invisible spouses, or some claim that generic items bought on sale were expensive. These claims at excellence are sometimes made out of boredom, but oftentimes are done just for the chance to exercise their imaginative muscles. When they reach adulthood, these traits are usually written off as juvenile and grown-up mentalities eventually set in. Our protagonist, Billy Fisher (Tom Courtenay), is one of those young adults who can't seem to make that transition.

New Wave filmmakers are given credit for the way that contemporary cinema has developed. French and Italian directors in the '60s were, and still are, given the most attention abroad for their work, but there are many films from Iran, East Asia and Czechoslovakia that are lesser-known gems. Milos Forman's filmography consists of many acclaimed films, including One Flew over the Cuckoo's Nest and Amadeus, but Loves of a Blonde marks the beginning of his worldwide popularity and his first Academy Award nomination. When the film premiered at the New York Film Festival, it was considered to be as endearing and classic as Truffaut's The 400 Blows, which had its premier a few years earlier. The prevailing formalistic approach to filmmaking is absent here; the film is simple, realistic, and shot in real-time.

Most films with religion as a central theme – specifically Christianity – are just awful. Even films with something original and authentic to say about religion can be overly pious, pedantic, and dull. But for every film on the subject that is too obvious or cowardly there are always films that manage to examine religion or use religion as a theme that are widely acknowledged works of art—Carl Dreyer’s emotionally pornographic The Passion of Joan of Arc, Michael Powell’s lurid fantasia of desire and self-denial, Black Narcissus, and Tim Robbins’s affecting denouncement of the death penalty, Dead Man Walking, are all good examples. But for every one of those there are quite a few stinkers. I think that unless a film challenges the assumptions of organized religion or audience biases then it’s not a subject worth going near.