More than perhaps any other major filmmaker, Martin Scorsese has grappled with the idea of the American Dream. His movies are full of working-class strivers hoping for a better life, from the titular waitress and aspiring singer of Alice Doesn’t Live Here Anymore to the scrappy Irish immigrants of Gangs of New York. And in films as varied as Casino, The Aviator, and The Wolf of Wall Street, he vividly displays the glamour and power that can come with the fulfillment of that dream, but he also shows how it can turn into a nightmare of violence, corruption, and greed. This book is the first study of Scorsese’s profound ambivalence toward the American Dream, the ways it drives some men and women to aspire to greatness, but leaves others seduced and abandoned. Showing that Scorsese understands the American dream in terms of a tension between provincialism and cosmopolitanism, Jim Cullen offers a new lens through which to view such seemingly atypical Scorsese films as The Age of Innocence, Hugo, and Kundun. Fast-paced, instructive, and resonant, Martin Scorsese and the American Dream illuminates an important dimension of our national life and how a great artist has brought it into focus.

For over four decades, Martin Scorsese has been the chronicler of an obsessive society, where material possessions and physical comfort are valued, where the pursuit of individual improvement is rewarded and where male prerogative is respected and preserved. Scorsese has often described his films as sociology and he has a point: his storytelling condenses complex information into comprehensible narratives about society. In this sense, he has been a guide through a dark world of nineteenth century crypto-fascism to a fetishistic twentieth century in which goods, fame, money and power are held to have magical power. Author of Tyson: Nurture of the Beast and Beckham, Ellis Cashmore turns his attention to arguably the most influential living film- maker to explore how Scorsese envisions America. Greed, manhood, the city and romantic love feature on Scorsese's landscape of secular materialism. They are among the themes Cashmore argues have driven and inform Scorsese's work. This is America, as seen through the eyes of Martin Scorsese and it is a deeply unpleasant place. Cashmore's book discloses how, collectively, Scorsese's films present an image of America. It's an image assembled from the perspectives of obsessive people, whether burned-out paramedics, compulsive entrepreneurs, tortured lovers, or celebrity-fixated comedians. It's collected from pool halls, taxicabs, boxing rings and jazz clubs. It's an image that's specific, yet ubiquitous. It is Martin Scorsese's America.

Roving the lonesome highways in search of fresh baseball talent in 1942, New York Yankees scout Mac "Suitcase" Sefton discovers a once-in-a-lifetime talent in Jerry Yamada. The young left-handed pitcher seems poised to take his place among the pantheon of major league pitching greats. However, he's being held indefinitely in a Japanese American internment camp, and he's not even certain that he wants to play professional baseball. Caught behind barbed wire in a camp in Arizona, Jerry, his lovely sister, Annie, and their old-world parents make the best of their confinement while Sefton schemes to find a way to free Yamada and convince him to play for the Yanks. Sefton's interest in Yamada and his family changes from professional to personal when he accepts an offer to join the Yamadas for tea in their primitive quarters in a converted army barrack. Sefton's respect for their strength and the values they hold dear develops and deepens as he begins to see how his own lifestyle contrasts with the Yamadas’. A profound change takes place in him as he discusses freedom and the future with Annie. As a result, the relationships between the scout and the Japanese American family strain and strengthen as they share their cultures and lives. Amid baseball, racism, and hope, Sefton and the Yamadas rediscover the American dream.

This account of American films is balanced between subjective enthusiasm and objective analysis. Scorsese starts from his own childhood love affair with the cinema, when he discovered King Vidor's Dual in the Sun as a boy.

Collected interviews with the man who has been called the greatest living American film director

This provocative book reveals how Hollywood films reflect our deepest fears and anxieties as a country, often recording our political beliefs and cultural conditions while underscoring the darker side of the American way of life. Long before the war in Iraq and the economic crises of the early 21st century, Hollywood has depicted a grim view of life in the United States, one that belies the prosperity and abundance of the so-called American Dream. While the country emerged from World War II as a world power, collectively our sense of security had been threatened. The result is a cinematic body of work that has America's decline and ruin as a central theme. The author draws from popular films across all genres and six decades to illustrate how the political climate of the times influenced their creation. Projecting the End of the American Dream: Hollywood's Visions of U.S. Decline combines film history, social history, and political history to reveal important themes in the unfolding American narrative. Discussions focus on a wide variety of films, including Rambo, Planet of the Apes, and Easy Rider.

Seminar paper from the year 2004 in the subject American Studies - Culture and Applied Geography, grade: 2,3 (B), University of Cologne (Institute for the English Language and its Didactic), course: Seminar: The Cultural Analysis of Contemporary American Films, language: English, abstract: „I believe in America. America has made my fortune.“ These are the very first two sentences in Francis Ford Coppola’s The Godfather from 1972 - exactly the same year when director Martin Scorsese decided to film Herbert Asbury’s non-fiction book The Gangs of New York. “Asbury (1891-1963) was a journalist and a pioneer historian of low life, whose Gangs of New York originally appeared in 1928, subtitled an informal history of the underworld.” (Christie 2003, p. 250) At the beginning of The Godfather: Part II, a film which is about the life of an Italian who immigrates to the United States in the 1920s, the film depicts the arrival of Italian immigrants at the New York harbor. All the passengers of the ship are full of expectation. They are looking at the famous Statue of Liberty, which welcomes America’s new citizens. “Bring us your homeless and your poor”, is written in a poem by Emma Lazarus that is graven on a tablet within the pedestal on which the statue stands. (Cf. Christie 2003, p. 253) This sequence portrays the fulfilment of the American Dream. In 2002, after nearly 30 years of preparation, Martin Scorsese’s epic Gangs of New York which is also set in New York one century before the action of The Godfather takes place, finally was released in the United States. Scorsese’s film covers a period of New York City's history, from the 1840's through to the bloody Draft Riots of 1863, when graft and corruption permeated every level of government including the police department. The Statue of Liberty had not been built at the time in which Gangs of New York is set (Cf. Metzger 2000, p. 23), and there aren’t any Italians in the film. The movie concentrates on the struggle between the so called Native Americans and a huge number of Irish immigrants who arrive with ships every day. The picture describes America’s birth from violence and the development of the country into the state which is presented in Coppola’s The Godfather and former pictures by Martin Scorsese like Goodfellas or Casino. Gangs of New York is in a way the foundation of which all the other movies by Scorsese are based on.

"The American Dream" is one of the most familiar and resonant phrases in our national lexicon, so familiar that we seldom pause to ask its origin, its history, or what it actually means. In this fascinating short history, Jim Cullen explores the meaning of the American Dream, or rather the several American Dreams that have both reflected and shaped American identity from the Pilgrims to the present. Cullen notes that the United States, unlike most other nations, defines itself not on the facts of blood, religion, language, geography, or shared history, but on a set of ideals expressed in the Declaration of Independence and consolidated in the Constitution. At the core of these ideals lies the ambiguous concept of the American Dream, a concept that for better and worse has proven to be amazingly elastic and durable for hundreds of years and across racial, class, and other demographic lines. The version of the American Dream that dominates our own time--what Cullen calls "the Dream of the Coast"--is one of personal fulfillment, of fame and fortune all the more alluring if achieved without obvious effort, which finds its most insidious expression in the culture of Hollywood.

As a period of film history, The American New Wave (ordinarily understood as beginning in 1967 and ending in 1980) remains a preoccupation for scholars and audiences alike. In traditional accounts, it is considered to be bookended by two periods of conservatism, and viewed as a (brief) period of explosive creativity within the Hollywood system. From Bonnie and Clyde to Heaven's Gate, it produced films that continue to be watched, discussed, analysed and poured over. It has, however, also become rigidly defined as a cinema of director-auteurs who made a number of aesthetically and politically significant films. This has led to marginalization and exclusion of many important artists and filmmakers, as well as a temporal rigidity about what and who is considered part of the 'New Wave proper'. This collection seeks to reinvigorate debate around this area of film history. It also looks in part to demonstrate the legacy of aesthetic experimentation and political radicalism after 1980 as part of the 'legacy' of the New Wave. Thanks to important new work that questions received scholarly wisdom, reveals previously marginalised filmmakers (and the films they made), considers new genres, personnel, and films under the banner of 'New Wave, New Hollywood', and reevaluates the traditional approaches and perspectives on the films that have enjoyed most critical attention, New Wave, New Hollywood: Reassessment, Recovery, Legacy looks to begin a new discussion about Hollywood cinema after 1967.