Jonah Who Will Be 25 in the Year 2000 (1976)

The European equivalent of "The Return of the Secaucus 7," this Swiss film looks at the lives of several men and women in their 30s as they confront the slim gains of the "revolutionary" ... See full summary »

Director:

Alain Tanner

Writers:

John Berger, Alain Tanner (dialogue adaptation)

Stars:

Myriam Boyer, Jean-Luc Bideau, Miou-Miou

1 win.

Cast

Cast overview, first billed only:
Jean-Luc Bideau	...	Max
Myriam Boyer	...	Mathilde
Jacques Denis	...	Marco
Roger Jendly	...	Marcel
Dominique Labourier	...	Marguerite
Myriam Mézières	...	Madeleine (as Myriam Mézière)
Miou-Miou	...	Marie
Rufus	...	Mathieu
Raymond Bussières	...	Old Charles (as Raymond Bussière)
Pierre Holdener
Maurice Aufair
Jean Schlegel
Gilbert Costa
Christine Wipf
Guillaume Chenevière

Storyline

The European equivalent of "The Return of the Secaucus 7," this Swiss film looks at the lives of several men and women in their 30s as they confront the slim gains of the "revolutionary" sixties. Max, a dissatisfied copy editor; Myriam, a redhead into tantric sex; and Marie, a supermarket checker who gives unauthorized discounts to the elderly, search for renewed meaning on a communal farm. The title character, a six-year-old child, is the carrier of their hopes for the future.

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Plot Keywords:

future | anarchism | cinema verite | vegetable garden | switzerland | 

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Taglines:

A Whale of a Comedy!

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Genres:

Drama

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Details

Country:

Switzerland France

Language:

French

Release Date:

1 December 1976 (France)

Also Known As:

Jonah Who Will Be 25 in the Year 2000

Filming Locations:

Geneva, Canton de Genève, Switzerland

Company Credits

Production Co:

Action Films,Citel Films,Société Française de Production (SFP)

Technical Specs

Sound Mix:

Mono

Color:

Color (Eastmancolor)

Aspect Ratio:

1.66 : 1

Did You Know?

Quotes

Madeleine: You're a pessimist, Max. You want your acts to have effects. You're a utilitarian. I produce nothing. Soon you'll make love to me.And you'll think about morality.
Max: That's interesting.
Madeleine: If you hold back your semen, it's for a practical reason. Making a baby or not. Wenn Sie Zurück Halten, If you hold it back, it means you're dissolving in the great emptiness. And if you release it, you're trying to be one with the fullness of life. You change religion into morals. I destroy morals through religion...
Max:
Madeleine:
Max:
Madeleine:
Max:
Madeleine:

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Connections

Referenced in Cinéma mort ou vif? (1978)

User Reviews

The structure of time

Marcel, the newly elected history teacher in high school, starts his course with "The structure of time" in Alain Tanner's most famous film "Jonas". Starting not from history as substance (which he sees correctly as a manifestation of time), but with its "shape" in the sense of post-Einsteinian physics, he uses blood-sausage from his father's butcher store, forming a long pipe or a corridor which he asks one of his students to cut conforming with the ticking metronome on his desk. So do people "create" their time, by hazard "splitting" it into longer or shorter, but arbitrary pieces. However, taken the blood-sausage as a whole, one sees not only its continuum, but all the folds, creases and pleats: these dis-continua are what we call the "events", the events that need time and shape time at once. The sum of events in time we call history.

Tanner's whole film is a complex example of how all these 68er people, now in a post-revolutionary confusion, try to understand the structure of time and their own position in it. Social critique philosophy is always existentialism, not on the trivial reason that a society consists of individuals, but because Being differs from existence by including the component of time into reflection. Since time cannot be structured by an individual alone, conflicts emerge, and conflicts are usually "solved" with fights and battles - as we know from history. However, a society in which conflicts can be analyzed into theses and anti-theses in order to be neutralized in syntheses, would be a society that is conscious that history starts with a metaphysics of time - as taught in the movie by Marcel. But Marcel loses his job, teaches in an old age home the "Temps Des Cerises", and history still starts with the enumeration of single battles - we have still not learned that the topic of history is not the fragile product of mankind - but the time and its structure.