
driven to depression and welcomes death as a merciful
release from a lonely existence. Like Welles, he can never
enjoy his life.
THELMA & LOUISE adopts a more positive view of
America by adapting the conventions associated with clas-
sic Hollywood ROAD MOVIES. Thelma (GEENA DAVIS),
who has never gone away without her husband, says, “I
always wanted to travel, I just never got the opportunity.”
When she escapes with Louise in the car, she fulfills her
dream of freedom and individuality. The moment the two
of them decide to hit the open road, they are no longer part
of established society (and the conventions that restrict
them). Not only do they become individuals; they develop a
desire for one another which might be lesbian or heterosex-
ual (the film allows for both interpretations). Whatever the
nature of that desire, it is clear that they can’t (or won’t) go
back to the patriarchal society that imprisoned them. The
final sequence, showing them taking off from Grand Canyon
in mid-air, symbolically shows them “leaving” that society
for a new world in which anything might be possible. They
have left their men and the world of men behind for a world
in which friendship exists between women—a relationship
customarily represented in Hollywood films as competitive
or jealous. Leilani Nevarez Luce uses Jung to come to the
same conclusion; the two women’s decision to “continue
their journey can be read, both symbolically and literally, as
a squaring of the circle, as a union with the Chthonic
Mother, the Grand Canyon.” This is no ordinary Hollywood
film; rather, it represents the triumph of two individuals in
finding a lifestyle of their own.
According to Black Hawk Down, as well as the reality
show AMERICAN FIGHTER PILOT (broadcast one year
later in 2002), good Americans should remain loyal to their
nation, recognize the presence of God in their lives, and fight
to preserve freedom in the world. In the director’s commen-
tary to the 2004 DVD release of Black Hawk Down, Scott paid
tribute to the Americans, who often had to “go it alone” in
trying to bring peace to the world, without the help of other
nations. Similar precepts are set forth in KINGDOM OF
HEAVEN, even though it is set in the time of the Crusades.
Godfrey of Ibelin (LIAM NEESON) sets forth the knightly
code of belief thus: “Be brave and upright that God may love
thee, speak the truth always, even if it leads to your death.
Safeguard the helpless and do no wrong, that is your oath.”
References
Monica S. Cyrino, “Gladiator and Contemporary American Soci-
ety,” in Gladiator: Film and History, ed. Martin M. Winkler (Malden,
MA and Oxford: Blackwell Publishing Ltd., 2004), 136–48; Andy
Gill, “Son of His Father,” Empire, October 1991, 104; Marc Klein,
“A Good Year: Screenplay” (Draft dated 5 September 2005), www
.dailyscript.com/scripts/A-GOOD-YEAR-2.pdf (accessed 26 Janu-
ary 2009), 4; Leilani Nevarez Luce,“. . . We Don’t Live in That Kind
of World, Thelma,” Film and Philosophy 3 (1996): 166; Herman
Mankiewicz and Orson Welles, Citizen Kane, Original Script,
www.godamongdirectors.com/scripts/citizenkane.shtml (accessed
23 November 2008); Ken Nolan, Black Hawk Down: The Shooting
Script (New York: Newmarket Press, 2002), 6–7, 101; Ridley Scott,
Director’s Commentary to the 2-disc DVD release of Black Hawk
Down (Los Angeles: Revolution Studios Distribution Company LLG
& Jerry Bruckheimer, Inc., 2004).
Bibliography
Amelia Arenas,“Popcorn Circus: Gladiator and the Spectacle of
Virtue,” Arion: A Journal of the Humanities and Classics 9, no.1
(Spring/Summer 2001): 1–12; Glenn Man, “Gender, Genre and
Myth in Thelma and Louise,” Film Criticism 18, no.1 (Fall 1993):
36–53; Jeffrey T. Nealon, “Empire of the Intensities: A Random
Walk Down Las Vegas Boulevard,” Parallax 8, no.1 (Jan-Mar 2002):
78–91; Brian Opie, “Android Textuality, or Finding a Toad in the
Desert of America,” in Remembering Representation, ed. Howard
McNaughton (Christchurch: University of Canterbury, Depart-
ment of English, 1993), 76–89.
AMURRI, FRANCO (1958– )
The films of director Franco Amurri include the comedy
Il Ragazzo del Pony Express (1986). Born in Rome, Amurri
studied art and architecture before beginning his film career
as one of Fellini’s assistants for City of Women (1978).
Amurri worked as an assistant director to Fellini for two
years and then continued to work in that capacity for Paul
Mazursky’s The Tempest (1982) and for Dan Curtis’s The
Winds of War (1983). Amurri began writing for television
and feature films in 1978.
MONKEY TROUBLE, which Amurri co-wrote with Stu
Krieger, was originally slated to be produced by Warner
Bros. However, they passed on the project, and Ridley Scott
stepped in to produce the film.
Amurri directs the film at a fast pace, allowing for
plenty of incident and car-chase sequences, but also allow-
ing for a focus on the central character Eva (THORA
BIRCH). Amurri’s subsequent work includes Amici
Ahrarara (2001). He has a daughter with the actress SUSAN
SARANDON.
ANCIENT EPICS
Epics set in ancient times—whether in Greece, Rome, or
biblical times—have always been a staple of Hollywood.
From the days of silent film, they have been used to make
statements not only about the past, but also about the pres-
ent. For example, Hollywood epics of the Cold War period
in the late 1940s and early 1950s—Quo Vadis (1951) or The
Robe (1953)—frequently cast British theater actors as vil-
lainous Egyptian pharaohs or Roman patriarchs and Amer-
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AMURRI, FRANCO (1958– )