To Do Good Work, You Gotta Have Good Tools: Lilies Of The Field (1963)

Popping in to post a blog as it is yet another snow day here in Columbia, South Carolina.  Apparently these things are rather rare in a decade, but we have somehow managed to have two in the same month.  I knew last night that I would sit some time aside to throw together a blog, but was rather uncertain as to what film I would discuss, as my viewing has still been predominantly directed at all things related to Godzilla.  Indeed, I watched the marvelous Point Blank last night and was rather certain that it would prove the point of discussion, but earlier this morning, amidst my inability to justify being productive despite being given a full day to myself, I finally caught up with Lilies of the Field, a classic in cinema that I had long been meaning to view.  While I expected a few things going into the film, particularly a great performance by Sidney Poitier and some heavy handedness in terms of religious allegories, what I did not expect was to discover a deeply engaging and outright evocative look into the nature of humanity, when social connections and a desire to prove communal worth take on transcendent levels.  Indeed, if read at a very face value level, Lilies of the Field will come across as an idyllic look at persons from non-hegemonic groups coming together in the name of a collective vision and this reading is not of base at all, because that is what the narrative emphasizes.  I would tough contest that it is this and so much more, looking specifically at how individuals are willing to reappropriate and rationalize their own world views either in grand or simple ways to fit with a larger idea, one that might at first seem wholly abstract or completely built on faith, but if the work of anthropologist Anne Fadiman is any indication, eventually in these spaces the spirit will catch you, and you will fall down, although in a far less violent or physical way.  Here the falling down is more of a social realization, one that notes diversity and barriers as things that can and should be transgressed and perhaps the most frustrating blockades to unity are those we build around ourselves.  If all this can occur within the space of a rather succinct modernization of the Tower of Babel tale, I would call Lilies of the Field a rousing success.

Lilies of the Field begins with the arrival of Homer Smith (Sidney Poitier) to an unmarked nunnery, wherein he hopes to merely borrow water from the women there, in order to jumpstart his overheated engine and be on his way traveling.  This simple plan is quickly altered when the nunnery's head sister Mother Maria (Lilia Skala) asserts that the arrival of Homer is an answer to her prayers.  While Homer is noticeably and verbally reluctant to help, the insistence of Maria and the other nun's lead to him agreeing to fix a hole in the roof of the nunnery.  Assuming that this will suffice his duty and allow him to leave, Maria ends up convincing Homer that he must stay for dinner, a task that expands in to her blatant refusal to acknowledge his requests to be on his way.  Bizarrely intrigued by the constant insistence of Maria that he should stay, Homer decides to keep in residence at the nunnery, while also beginning work laying road for a local contractor.  During Sunday's Homer also serves as a chauffeur for the nun's to a local truck based Catholic church, run by the well-meaning but constantly intoxicated Father Murphy (Dan Frazer).  Refusing to be involved with the mass, as he identifies as a Baptist, Homer spends the time in a local tavern eating large amounts of food to make up for the minimalist breakfasts and dinners at the nunnery.  When Homer yet again attempts to leave, he is ignored the request by Maria, somehow becoming, instead, roped into working on building a church for the people of the area, including immigrants with little or no English skills.  Taking this task as a building of his own self-character, Homer pours his heart and soul into the endeavor, only to become roadblocked when he runs out of materials.  However, the desire of the community to see the church into fruitions results in communal donations of the materials required, a process that causes the group to learn to talk in a collective language and navigate their own understandings of spiritual endeavors. While Homer is offered a steady job in the process, upon completion of the church, he decides he must leave, although the town and the nunnery he has stayed with will be changed in noted ways, but clearly it is Homer who has advanced in the most considerable manner.

Building structures and creating faith are two endeavors that seem to involve similar rhetoric and it is little to no surprise that the filmmaker and the author of the original text are fixated on overlaying the themes within this film.  However, while this is key to the text, I am far more intrigued by the manner in which this film focuses on the troubles and benefits that emerge from creating semiotic understandings, or, more in-line with the previous sentence, language structures.  Lilies of the Field seems to be a film about the constant navigation of similarities and differences as they relate to talking and positively working in a collective manner.  Indeed, this is most telling in the initial engagement between Homer and the women of the nunnery at which he stays.  Whilst trying to teach the women proper English composition, he starts with a series of labeling of very subjective ideas, noting items in the room such as a phonograph and a record and suggesting them to be singularly of an item.  Yet when he moves out to explain the difference between his skin color as black and their whiteness, things become more complex as they repeat his statement, claiming themselves to be white.  In this rather humorous exchange, one begins to understand that the idea of blackness, or "schwarz"ness as it were to the nuns, only holds value when the language agrees upon a social ascribed implication.  Essentially, Homer's blackness holds no value in terms of language, when the women do not understand its societal implications and even when they do realize what he is suggesting it does lack a layer of societal problems that would emerge in other situations.  As fascinating as this exchange does prove to be, it seems a bit curious that the filmmaker does not navigate a similar language issue in regards to gender, but that already seems well established in the segregated space of the nunnery from the onset.  This language issue becomes even more intriguing when the building of the church becomes communal and the pictorial and gestural elements of communication take precedence over verbal suggestions, particularly ones of ideas, as the immigrant works listen to not Mother Maria, but Homer and his use of drawings and motions to complete the task.  Intriguingly, this reworking of language allows the group to build the space without the necessity of capitalist endeavors, denying the use of high quality bricks in favor of the adobe that had sufficed up until this point. Money holds far less value because their language in the space is barter and trade based, the bricks becoming removed from the term 'valuable' thus only being seen as fodder for a gravel walkway.

Key Scene:  The Amen song that becomes the point of bonding between the nuns and Homer is something I was aware of prior to viewing this film, however, it was far more engaging and delightful than I could have imagined.

I lucked out and obtained this as part of a large collection of DVD's.  It is currently rather pricy on Amazon and considering this I would suggesting renting it before making a commitment to dropping that much money on it, although it is certainly worth its price.

No Mothafucka Tells Me When I Can Split: Super Fly (1972)

Well it has officially been the longest amount of time I have spent away from the blog since its inception.  Usually, I have some reason for a two to three day split that is tied to being out of town or simply not having a film with which I feel passionate enough to devote a few paragraph to at any great length.  This most recent stepping away though is wholly due to the notable shift in my life priorities, ones that have led to me spending a very very large amount of time at school (four graduate school courses proving time consuming).  I am also working on a few film related conference presentations as yet another work for publication!  As such, this blog which has always served as a sort of space of reflection will serve, at least for the next few months, as a space where I might occasionally reflect on a film or two, as I will be dumping almost all of my time into research (whispers that it might involve Godzilla are abound).  Furthermore, while it is still in the early, early planning stages there is also a plan for me to become involved with a podcast, one that will invariably help me to gain exposure to the world of film review and criticism that will be a welcome alternative to my enjoyable, but, nonetheless, taxing work in academic film writing.  With that in mind, I am still catching up with as many films as possible, quite a few I had hoped to share on the blog, but am only now coming back to review Super Fly a film that I had been quite hoping to watch some time ago.  Stuck inside because Columbia, SC has managed to actually receive snow, it is the only thing I am aware of that is cooler than the temperatures outside and is quite indicative of everything that has made the blaxploitation sub-genre, not a thing to mock and dismiss, but something that is wholly embrace by cinephiles.  Taking on filmmaking in a way that is both noticeably amateur, but also quite in tune with neo-realist filmmaking practices, Super Fly is nothing, if not a fantastic character study and time capsule of a moment in black urban thought.  Edited frenetically and pushed forward with a poised pace, the film would be quite respectable on its own.  Adding the superb soundtrack of Curtis Mayfield only makes it something extraordinary.

Super Fly focuses on the struggles of characters in black urban New York City as they exist involved to varying degrees in the trafficking, selling and using of cocaine.  At the center of this entire trade is Priest (Ron O'Neal) a cocaine dealer himself, who occasionally takes a sample from his own stash.  Yet, tired of being nothing more than a pusher man for the higher ups in distribution, Priest gets a wild idea and believes that with the help of his partner and fellow cocaine distributor Eddie (Carl Lee) that they can make one swoop of success over cocaine sales that will help the two remain rich for years to come.  After pushing and prodding their former drug source Scatter (Julius Harris) the two are able to get in contact with the biggest cocaine distributor in the city of New York, one who no surprise has ties to the mob.  When Priest puts his foot down as to both his own legitimacy as a dealer, as well as his own assertion that he will take no degradation on the part of a white man, he is provided with a large amount of drugs and sets about dealing them to the community.  Showing no shame in his actions, he eventually has a run in with the police, who instead of arresting him decide that they want to be in on the profits, allowing them to continue in their distribution as long as they pay a hefty fine to the boys in blue.  Scatter who finally sees this shift in the selling dynamics as his means to escape the city, borrows money from Priest and hopes to flee.  In his exit, however, he is stopped by the police and is forced into a heroin overdose in the back of his own Rolls Royce.  Providing a moment of clarity for Priest, he decides to take his half of the profits and split, using his guile to extract his money from Eddie's home without even the slightest of suspicious on the part of the police.  However, when the chief of police attempts to use firepower as a means to suppress Priest, the empowered ex-drug dealer blackmails him and escapes from the situation unscathed, looking with much hope into his future with money, love and perhaps a lot less cocaine use.

Super Fly might well be the most wholly realized of all the works the complete the blaxploitation cannon, excluding post-genre items that are often looking back on the era with love and admiration, but more importantly a far bigger budget.  As such, gleaning any singular theoretical idea from the films of this era are somewhat of a challenge, because frankly they were engaged in as many social messages as possible in condensed narrative spaces.  Super Fly while it may be about a drug dealer, is certainly also a prophetic warning against the dangers that drugs present not only to the African-American community as a whole, but to all individuals, regardless of race, creed or religion.  Indeed, Priest and those who surround his drug trafficking are aware of the terrible world within which they exist, but their respective decisions are predicated on addiction, survival and feelings of entrapment.  Painting the narrative as something that manifests itself out of white, hegemonic power structures, the presence of the corrupt members of the New York Police Department, take Super Fly from simply being a hip crime thriller, to something with the most profound of Foucaldian implications.  Whether it be the bizarre layers of self-regulation at work when the tenants of the dilapidated slums simply cower in the corner as opposed to mounting a revolution, or Scatter flees from the game only to be killed via forced overdose, the narrative shows the way in which law and its assumed protective status cause people to self-regulate in wild and oppressive ways.  Priest, whose name thus takes on more layers, serves as a counter to this authority and finds means to look back at the authoritative gaze, questioning the grounding of their power and whether or not the figures in charge need to undertake their own self-reguation.  Of course, Super Fly is not a film entirely void of its own problems, most pertaining to its complete lack of positive female characters throughout, aside from those who have direct ties to Priest's worldview.  It is in this narrative structuring that Super Fly becomes a hyper-masculine text, one that is afforded a bit of balance when juxtaposed with pretty much any film involving the headstrong Pam Grier.

Key Scene:  The drug trafficking montage is cinematic in surprising ways.

The DVD for this is quite cheap and well worth grabbing.  Hell the soundtrack is also worth your time.

Isn't Music Supposed To Express What People Are Feeling?: Dreamgirls (2006)

While I had a different film scheduled for viewing for the last blog post of the musical marathon, and by extension, the last post of the year, I think it is fitting that I finished off with a rather contemporary work in 2006's Dreamgirls.  While I started the marathon with an early Astaire classic Top Hat, whose structure is decidedly in the classic setting, Dreamgirls made nearly seventy five years later and a century after the medium of film came into its fullest form, represents a return to the classic filmic structure, one with a linear narrative and poised look at a period in music that was heavily competitive and troublesome when one was oppressed by layers of intersectionality.  Dreamgirls is a new consideration of the Busby Berkeley style backstage musical, reconsidered for a modern audience, one that is further extended by it being an adaptation of a Broadway musical, helping to navigate some of the more showy elements at play in the film.  I worked my way through Dreamgirls wondering as to whether or not it was actually an exceptional film, or a reworking of the Oscar-bait Hollywood fare that manages to pique critics interest for subject matter alone.  Dreamgirls would be slightly more impressive were it to have committed to a stylistic cohesion of some sort, relying on musical numbers in a singular style, instead of using them both as a point of narrative advancement, as well as dialogue construction.  Furthermore, while it should be very much embraced for possessing  cast that is almost predominantly composed of African-American actors, it seems hesitant to navigate some of the more challenging and troublesome racial spaces that would have existed in the era to save face and make a universally palatable film.  I would much rather have revisited 2005's Hustle and Flow, a film that challenges 'safe' depictions of race in cinema, while also technically falling within the definition of the musical, although it is in a decidedly modern context.  The sum of all the parts of Dreamgirls are nice, but it suffers from a few too many missteps to make for a worthwhile and praiseworthy filmic experience.  Indeed, if this is one of the premier examples of the musical in the past decade, it truly is at a low point.

Dreamgirls focuses on the musical aspirations of a group of young African-American woman hoping to make it big as singers.  The three women Deena Jones (Beyonce Knowles),  Effie White (Jennifer Hudson) and Lorrell Robinson (Anika Noni Rose) are young small town girls who hope that by appearing at a local tryout for a musical competition that they could win a recording contract and subsequently make it big in the industry.  While they lose out to a blues guitarist they do catch they eye of manager and eye for musical talent Curtis Taylor Jr. (Jamie Foxx) who hopes to use them as back up singers for the aging star James 'Thunder' Early (Eddie Murphy).  While the group is hesitant, particularly Effie, to serve as backup singers, when they are promised money and a chance to make it big they jump on the opportunity, taking with them Effie's brother and performance choreographer C.C. (Keith Robinson).  While the initial stardom proves ideal for the group things quickly come to a halt when the advances of James and at various points Curtis lead to a fracturing within the group, made all the more complicated when Curtis decides to push the three women as a group act detached from James.  It is the idea of Curtis to have Deena sing lead, although both she and Effie realize that Effie is clearly the better performer.  This choice to market the group called The Dreams leads to confrontation amongst the members of the group and eventually Effie leaves in frustration.  While on sabbatical from singing, Deena makes a name for herself, although her and Curtis' relationship suffers considerably.  When James Early's old manager Marty Madison (Danny Glover) approaches Effie about returning to singing, she is initially quite hesitant, only working in small lounge fair, until the return of C.C. affords her a chance to make it big.  When this realization is discovered, Curtis takes to unethical tactics to stifle her career advancement, but after a legal battle aided by the help of Deena, the returning star finds success and eventually The Dreams make one final goodbye performance, going out on the top, much less the case for James who has by this time passed away and certainly for Curtis whose respect in the industry is all but squandered.

I want to make it rather clear that Dreamgirls is not an unwatchable film.  Indeed, many of the musical numbers are quite evocative and the performances are, for the most part, tempered by the various actors.  Eddie Murphy, much to my surprise, was probably the most well-executed acting in the film.  My concerns, come, instead from how music is used to add emotive elements to scenes that could have just as easily gained equal intensity from normal acting.  This is most glaringly troublesome during the middle section of the film when Effie decides to leave The Dreams.  While it does have a musical number proper, it is bookended by unnecessary sing-talking between the various characters that causes their dialogue to take on a nauseatingly unlistenable quality.  As a pseudo-backstage musical, the film could simply have relied on the musical performances proper as an expression of the problems at play by the characters.  Certainly, this occurs in two of the most famous backstage musicals 42nd Street and Gold Diggers of 1933 wherein the characters' emotions are affirmed by their diagetic musical numbers.  Considering that the narrative is afforded a rather large temporal space and uses the spatial breadth of radio and television to extend its narrative, the choice to use these central singing moments is somewhat baffling.  Indeed, it is in this insistence that the film require some sort of singing dialogue that Dreamgirls traipses as a rather contentious line between well-intended narrative on the black experience in music and something that is exploitative in its veiled use of grandstanding through musical dialogue.  I am not saying that this is an impossibility in the musical genre, in fact, many of the films I have encountered this month involve sung dialogue, but this is also the main means with which narrative is delivered in the film, probably the most realized in Oklahoma, wherein it is rather clear that more of the film is sung than actually spoken and from the onset it is clearly established as a film with a reality where people sing their feelings.  For Dreamgirls it has no context and its execution becomes glaringly in its poor delivery.

Key Scene:  The initial on the road sequence, when the girls join James' show is a perfect joining of cinematic tricks and performance, it is a shame the film does not attain this level of intensity throughout.

Dreamgirls is a film worth watching, but only if renting is an option.  With that being said Hustle and Flow from a year earlier is far more worthwhile.

Could You Turn That Racket Down? I Am Trying To Iron Here: Hairspray (1988)

It was fun, fun, fun until daddy took the Tbird away, or daddy dressed as your mother, while Jerry Stiller plays your loony father figure.  This is the type of world that is set up in John Waters' vibrant and satirical dance musical that has since been remade, though with far less a sense of the scope and scale of the material in regards to social commentary.  As much as the film could be seen as a parody of a time gone by, played up to the most campy of proportions, I would contest that Hairspray is as much a love letter to an era as can possibly exist, incorporating sock hops and sixties era Motown B-sides in a way that is both earnest and forward looking.  It is no surprise that Jon Waters as a filmmaker is often lumped in with David Lynch as both seem highly concerned with looking at the space of America that is neither completely abject, or wholly advanced in their privilege.  Indeed, Hairspray while far from a 'normal' film does manage to inquire as to what happens when the intersection between a cinematic identity and the viewers of the film is far less distant and perhaps more similar than initially acknowledged.  John Waters is a rare breed of filmmaker, a provocateur of sorts, who also seems to want not to condemn those around him, but to make them reflect--often through humor--the absurd barriers they have put up around themselves and their families, showing through bodily performance that issues such as weight, gender, race and even class can become traversable when a dialogue is ignited, one that calls attention to the absurdity of such restrictions and dismissals in favor of inclusion.  Dancing to John Waters is one of a variety of expressive means to challenge a status quo, one that is dealt with in focused and layered ways, unlike more contemporary youth musicals, most notably the remake of this film, but more incoherently and problematically in works like High School Musical.  While it is quite possible that John Waters will find this work to be swept under the rug in relationship to some of his more divisive and cringe inducing films, one cannot help but find the love and passion put into this work outright endearing and more than engaging.

Hairspray focuses on the daily life of teenage girl Tracy Turnblad (Ricki Lake) a girl who aspires to dance with Corny Collins (Shawn Thompson) on his self-titled show.  While Tracy is considered larger than the average performer on the show, her noted skills on the dance floor and unbridled sense of passion lead her to attempt to break onto the show by attending various dance hall competitions and tryouts.  While Tracy's parents are supportive of her decisions, particularly her mother Edna (Divine) they have trouble supporting her endeavors as she is constantly tied to domestic labor, while her father Wilbur (Jerry Stiller) puts in long hours at the joke shop they run from the first floor of their two story house.  Needless to say, Tracy must rely on her own drive and the help of her friend Penny Pingleton (Leslie Ann Powers) to make her name known, a task that proves successful when her dance skills are finally noticed.  Were it not enough for Tracy to break the mold of the traditional dancing teenage girl on The Corny Collins Show by her body image alone, her own outspoken opinions in regards to desegregation come to a point of conflict with one of the shows most popular dancers Amber von Tussle (Colleen Fitzpatrick) and her equally stubborn parents Franklin (Sonny Bono) and Velma (Deborah Harry).  When Tracy's large hair becomes a distraction in school, a vindictive teacher places her into the special education class at the school, where she meets up with the son of the local African-American DJ Motormouth Maybelle (Ruth Brown) thus setting into motion a plan to undermine the entire act of segregation on The Corny Collins Show while also seeking out a method to show Amber as the fraud she truly proves to be.  This involves a series of protests and even the temporary jailing of Tracy, but with the help of the entire community and the cheering on of her friends, Tracy is able to not only win the local competition for best female dancer on the show, but she too proves to help the onset of desegregation on the show, even finding herself a boyfriend in the process, her original desire for joining the show in the first place.

 Many films that center around desegregation become incredibly problematic in their desire to assert the presence and aid of white people in the move towards desegregation.  While there were certainly a considerable amount of people who were not of color, helping to push forward the Civil Rights movement, films like The Long Walk Home, Mississippi Burning and more recently the wildly offensive The Help all seem comfortable suggesting that such endeavors were solely the result of white help.  Hairspray almost mockingly tackles such a narrative, by purposefully making the while characters irrelevant to the shifting social change around them, merely figures in a larger narrative, even when they claim to be in favor of such engagements.  The language used by the characters in these respective and idyllic films is often lifted from a  contemporary rhetoric, one that rarely reflects the era, even for a person well intended at the time.  Waters makes such that his film, without being terribly insensitive still manages to locate the dialogue of the sixties as it would have reflected a town traversing the large barrier of emerging desegregation.  I would argue that much of this is afforded by the choice of a somewhat seemingly simple space like a dance show to consider issues of racism.  Since it was a medium of popular culture, one that was also already heavily influenced by the music of the African-American culture it resulted in a rather intriguing cultural milieu that was open to the removal of racial boundaries, because it already existed musically.  The film does allow the white characters who are in favor of desegregation a few moments of confusion, as is evidenced when Tracy and Penny contest a police officer who is refusing to allow an African-American into the The Corny Collins recording, however, where another film would have followed this with an absurd bit of grandstanding on the part of the white character, it moves onto the next sequence while the African-American characters engage in their own initial protest.  Waters film makes sure that viewers know that even if white individuals helped end desegregation, it is purely a relational endeavor and no sense of them as the savior or individual who should be solely praised emerges.

Key Scene:  The line dancing number is some rather minimalist choreography that is executed to great zeal.

This is a delightful little film that is well worth renting.

He Found Some Dice And Think The Devil Got Ahold Of Him: Cabin In The Sky (1943)

The black experience in America is one that is troubled by many factors and opening a history book more than denotes these various issues.  Yet, even with the heavy awareness of a history of slavery, Jim Crow oppression and a hard earned Civil Rights movement that resulted in the deaths of many a prolific figure.  A consensus that the black experience somehow did not extend to issues within popular entertainment is outright foolish and generally ill-conceived.  Indeed, jazz and poetry were part in parcel to the popular culture of the time, but became a thing to be appropriated within white culture, much in the same way that primitivism would inject new life into the modernist art movement without really providing any justification to its origins and certainly not the equal point of access to the very artists with which the work was drawn.  Now, when it came to Hollywood productions the black representation was far more troubling, certainly denoted this month with the various musicals I have watched, a variety of which use blackface in a very unapologetic manner, but this was far from the only genre to appropriate such imagery.  I say all this to note the exceptional nature of something like Cabin in the Sky in its complete use of an entirely black cast, which included musical powerhouses of the time, particularly a dynamic and inspired turn by Ethel Waters who is moving as a troubled wife that simply wants the best for her husband.  As the Warner Brother DVD notes at its beginning, the imagery present within Cabin in the Sky is not always the most ideal or positive when it comes to a representation of black culture during the time, however, there is something very aware in the filmmaking of Vincente Minnelli, who shoots the film in a very loving manner, allowing the performances to take on an heir of the natural, as opposed to some of the more hyper-performative things that happened in early all-black films, most notably Green Pastures.  Sure it is far from a perfect film in terms of racial depictions, but it is void of blackface and aside from a few unfortunate instances this really is a testament to the magnificent performance art coming out of the African-American community in the thirties and forties.

Cabin in the Sky focuses on the life of Little Joe Jackson (Eddie 'Rochester' Anderson) a dice gambler who is down on his luck and owes considerable money to various gamblers in his community.  However, Joe realizing the error of his ways has taken to a life of improvement, inspired by his loyal and devout wife Petunia (Ethel Waters).  Unfortunately, since his gambling is a considerable addiction, the rediscovery of a set of calamity cubes in his drawer followed by the prodding of local loan sharks, leads to Joe foolishly returning to the local gambling saloon, only to become caught up in a fight, in which he is stabbed in the process.  This near fatal would leads to the religiously confused Joe to be a point of confrontation between hell and heaven, each believing that they have the right to his soul.  Hell is represented by Lucifer Jr. (Rex Ingram) who posits that Joe must necessarily spend his eternity in hell because while on Earth he was suspectible to gambling, boozing and the provocations of the local temptress Georgia Brown (Lena Horne).  Yet, The General (Kenneth Spencer) represents the side of Heaven and asserts that considering the heavy amount of praying being undertaken on the part of Petunia that he should be given a chance for heaven.  In a religious bargaining, both sides agree to give the morally ambiguous soul of Joe six months to correct his ways, although his earthly spirit will have no recollection of the events prior, instead; having only his world and conscious to make his decisions.  At this point the battle for Joe's sole does take on spiritual proportions as both Lucifer Jr. and The General exact their sway on the individuals in the world, as well as the natural world around them in order to save Joe.  Lucifer Jr. attempts to play into Joe's weakness for gambling, using trickery to make him win a large amount of money in a lottery, one that causes individuals like Georgia Brown and his former loan sharks to come hunting for his money.  In contrast, The General uses the spirituality of Petunia to push Joe towards salvation.  All of these events lead to a climactic, jazz-infused confrontation with both sides that layers into a larger narrative in regards to where salvation truly occurs.

Cabin in the Sky is perhaps one of the great considerations of religious navigation and how one attains salvation and seeks forgiveness.  While I will not be able to review it anytime soon, I was able to catch up with Philomena and it is an equally ambiguous, but, nonetheless astute observation on how one navigates the world of salvation.  I would place Cabin in the Sky second only to Secret Sunshine in its look at how factors beyond simple faith or penance play into a person's ability to find religious understanding.  Joe is a troubled character who clearly wants to correct the wrongs in his life, looking initially to do so through financial means, as it is a world he understands as a result of his crippling gambling addiction.  This is clear in his choice to buy Petunia a electric washer for their house, despite having no electricity with which to run the appliance.  He assumes that what Petunia wants is a means to make her physical labors lessened, although she constantly asserts that she wants Joe only to be appreciative and around for her to love, as Joe's own salvation becomes more clear and define, to do his actions towards Petunia, bringing her gifts that he had to labor to accrue, most notably the simple, yet sweet, gesture of picking wild flowers.  It is this understanding that his own actions have come from the natural world that inspires Petunia to note the brilliance of God in the natural world.  Indeed, much of Joe's frustration and trouble comes from the mechanized and industrialized world, his connection to the damnation in the saloon or Georgia Brown's arriving via train.  This film, while somewhat troublesome in its context, seems to suggest that happiness is tied to understanding that not all joy and affection can be produced, indeed, when money is placed into the narrative, even Petunia becomes jealous, asserting that her frustration comes from Joe offering money to Georgia Brown, when it is somewhat clear that it is more a result of catching the two together, without understanding that Joe was doing his best to deter her advances.  The narrative does posit the absolute power of the natural to shift the order of things as a certain tornado comes to solidify Joe's final push towards salvation through a cataclysmic cleansing.

Key Scene:  The "consequences" song between Anderson and Horne is a moment of natural, simplistic aural contrast in an otherwise wholly visual film and it sticks out in an emotionally stirring way.

This is available via the Warner Archive and the DVD looks like near HD quality.  It is worth your time if you are fascinated by race in American cinema or musicals at their most realized.

Ol' Man River, He Just Keeps Rollin' Along: Show Boat (1936)

Appropriation is a real tricky thing in popular culture.  While music did, for obvious reasons, lift heavily from African-American folk songs and performances the result has been highly rewarding and helped to cement the likes of Duke Ellington and Billie Holiday the American collective memory.  Show Boat includes one of the most stirring musical compositions ever realized in Paul Robeson's version of "Ol' Man River," however, this is only a singular element within the larger narrative of appropriation.  Musical performances during this era, as well as decades earlier pulled quite gladly from minstrelsy and thus found no trouble performing numbers in blackface, even when there were characters within the narrative that also are clearly black themselves.  It is rare for me that the inclusion of a minstrel performance, particularly one with such intense racial elements manages to not make me hate the movie, even if its inclusion is momentary and decidedly arbitrary to the larger narrative.  However, as much as I adore Paul Robeson and even a few of the other musical numbers in this Hammerstein driven musical, it's use of minstrelsy, even if minor proves to reflect a larger issue within the narrative, one that both appropriates black culture and uses it as a stepping stone geographically to set up a narrative that focuses instead on struggles of white persons who simply want to be in love.  As showy and performative as the film may be, Show Boat manages to revert its possibilities for cinematic consideration of the layers of racial identity, by again, making race merely a part of the narrative which must be acknowledged, as opposed to being dealt with in an intense and inquisitive manner.  Employing some of the most prolific African-American actors of the time in Paul Robeson and Hattie McDaniels it is amazing that TCM has not pushed it to the forefront on its screening times, but then again this is the same company that often edited out these very performances to placate audiences not wanting to confront a problematic past.  Show Boat is both a time capsule regarding the racial indifference in Classic Hollywood, as well as an enigma as to how a film could both concern itself with passing and also pass as something completely detached from racial considerations.

Show Boat is narratively set over a forty year span, beginning with the arrival of a boat based revue to a nondescript town on the Mississippi River.  The boat The Cotton Palace is known for a variety of plays, musical numbers and even comedic bits all intended to pull upon the dreary and uneventful lives of the persons existing in the spaces.  Of course, since the space is in the antebellum South, it is also occupied by African-American workers, most notably the Queenie (Hattie McDaniel) and her husband Joe (Paul Robeson) whose backbreaking work provides the livelihood of an otherwise transitory space.  The narrative is also troubled by issues of miscegenation when the leading lady is shown to be of mixed blood and a rumor that she is married to a man who is wholly white causes them to be suspect to breaking the law.  Although the couple is capable of tricking officials into believing that they are not involved in miscegenation, it does require that they step away from the show.  In this moment, aspiring actress and daughter of the river boat captain Magnolia Hawks (Irene Dunne) is able to take the stage, only in need of a new leading man to stand next to her.  In a stroke of pure luck a wandering debonair named Gaylord Ravendal (Allan Jones) serves the part his dashing looks and genuine adoration for Magnolia proving more than enough to make their acting work.  The two quickly hit it off and eventually marry, even having a child.  It is, however, during this time that the Hawks family discovers Gaylord's past as a gambler, even committing a murder although apparently in self-defense.  Becoming a point of frustration, Gaylord and Magnolia move away to Chicago, wherein they live for a considerable amount of time off of Gaylord's gambling winnings.  Tragically, however, Gaylord hits a series of bad luck and loses almost all of his finances.  Julie (Helen Morgan) the very woman who was charged with having mixed blood has managed to remain successful, although also a bit of a lush, still managing to revive Magnolia's career when her and Gaylord part.  In the closing moments of the film, when Magnolia seems content to live a somewhat tragic life, she attends the performance of her daughter, only to have Gaylord arrive and in a show of admiration their daughter asks them to sing a duet to closeout the film, followed all to problematically by Robeson's humming of "Ol' Man River" in the closing moments of the film.

As I noted Show Boat is a performance and should certainly be considered as such.  Indeed, the opening moments of the film have the camera panning into the stage of a play, complete with the title cards as part of the diegetic world, therefore, allowing the possibility that this version of Show Boat is also a metanarrative, or a series of performances within a performance.  This includes the staging of a play as part of the larger play, an occurrence that happens on multiple times.  Take for example the song between Gaylord and Magnolia called "I Have the Room Above Her," by its physical existence it should not serve as a division as in most any apartment setting, a man whaling at the top of his lungs would cause another to hear them and likely inquiring as to why they are singing, particularly if the song is about said person listening.  Yet, assuming Show Boat to exist within a theatrical staging it allows not only Gaylord to sing such a song, but for Magnolia to provide responding melodies completely detached from an awareness that he too is singing.  It is something essentially only possible within the metaperformance.  This would make the film wildly intriguing and worth embracing where this layered performance not also extended to include issues of racial performance as well.  Indeed, the actress playing Julie is white and to suggest her as a mulatto (a person mixed race) character implies a racial performance even if only in narrative.  It is blackface, in that it denies the role to a woman of color and is made all the more an absurd performance in contrast to the blackface number led by Irenne Dunne and a series of minstrel singers and dancers.  This is all in contrast to the staging the film, at least initially, within the rural South, wherein racial elements are at their highest intensity and rather openly confronted via Robeson's singing.  Indeed, while I would never knock what Robeson is doing in this moment, his stirring rendition reflecting the confusion and frustrations at play in race relations, it becomes exploitative in the larger frame of the narrative, one whose closing embraces forgiveness to a river boat gambler, while only marginally acknowledging the previous elements of race.

Key Scene:  "I'm sick of living and scared of dying."

This film is certainly of historical importance and Paul Robeson's singing is enough to be intrigued, but, honestly, you could just watch his section on YouTube and be all the better for it without having to sit through the remainder of this frustrating film.

Dirty, Stinkin, Slimy Gators!: The Alligator People (1959)

It is quite the challenge to make an engaging film without throwing away any concern whatsoever for giving the narrative any semblance of moral seriousness or weight.  Indeed, this has always proved particularly problematic when considering genre films who in their traditional sense negate any possibility of high brow criticism.  This is not to say that on various occasions the narrative elements of a genre film cannot transcend their low-culture status and become profound considerations of societal issues.  It is merely a matter of understanding that there is a very delicate line between being subtly condemning and belligerently on the nose.  For example, much of George A. Romero's early output focuses on these issues by merely making them a fact from the opening of the film, casting black men and women in lead roles, thus subverting the tradition and making a classic work in zombie horror in the process. However, most of the output is not this masterful, instead the attempts at commentaries on racial issues or class access become lost in a hopes that a crazy looking creature or beast will lull viewers into the nature of the spectacle.  Tragically this is very much the case for The Alligator People, a work whose special affects, albeit glaringly low-budget still manage to create a sense of dread and creepy ambience, aided almost entirely by its bayou setting, one whose shadows and general mugginess do extend beyond the screen.  Yet, given the storied and very troubled history of slavery and racism in these spaces the film finds no shame in exploiting these narratives to their fullest, without ever suggesting a means to undermine oppression or challenge the very issue with which it metaphorically situates its film.  Lon Chaney Jr., the other man of many faces, does his best to add a new layer to the film, occupying his bizarre mutant creature in a way to bring humanity to an otherwise monstrous figure, yet by the end of the film his association with the animalistic is so ingrained in viewers frame of reference that attempts to humanize him, or relate to the "hysterical" woman's narrative that situate the film become almost impossible.

Joyce Webster, and or Jane Marvin (Beverly Garland) is a woman who manages to hold down a rather respectable job as a nurse for her boss and doctor Erik Lorimer (Bruce Bennett), but as he shows another colleague, when given a particular sleep including drug, Joyce/Jane recalls events she experienced while traveling with her fiance Paul (Richard Crane).  During their travels Paul leaves their cart to answer a telegram, at which point Joyce/Jane loses track of him, only to discover that he has inexplicably gone missing.  Stepping of the train to iscover a crate of radioactive cobalt, Joyce/Jane meets Mannon (Lon Chaney Jr.) a servant for the Cypress family and seemingly likable individual.  At this point, given her confusion, Joyce/Jane tags along with Mannon to the nearest house in hopes of finding her fiance, only to discover that the maniacal Mannon enjoys trying to kill alligators, attempting to run one over on the way home and later drunkenly tries to shoot a handful.  During the night, Joyce/Jane hears the rings of a piano, only to discover a misshapen Paul playing the piano, his skin reflective of that of an alligators, scaly and dry.  As things unfold, Joyce/Jane learns of Paul's troubles with radioactive chemicals and the manner in which they have caused him to become a hybrid of a alligator and a human, constantly shifting between both, but never finding a point of complete stasis.  Through the help of his family and a set of local doctors, Paul hopes to reverse the process of his mutation in one last blast of cobalt radiation.  However, it is during the final test that the mutation takes its most drastic turn, causing the already disfigured Paul to become almost entirely alligator, taking on the entire head and tail of the reptile, while still possessing the limbs of a human.  In his fit of rage and confusion, Paul wanders into a lake and begins wrestling with an alligator, losing out and sinking with the creature to the bottom of the thick bayou.  At this point, the narrative returns to Joyce/Jane's contemporary state, wherein awake she has completely forgotten about her dire experiences, only now curious as to why the doctors have begun treating her slightly different.  The two, hoping to allow her some semblance of normalcy, simply chose not to acknowledge her story again and move on with their drug testing accordingly.

The trick of making a social critique within a genre film is the awareness that there is a very thin line between subtly and overdoing it, which is not necessarily as restrictive within the more traditional film genres, particularly something like the social drama or the melodrama.  Given the context of absurdity and impossibility that exists within the genre of horror specifically, things are in a constant state of juxtaposition between self and other that makes all other dichotomies become extremely apparent.  Take for example the traditional teen slasher film, wherein it is a group of teenagers taking on some weapon wielding psychopath, in these scenarios it is a group versus a singular figure mentality that affords a considerable continuation of the traditional heteronormative divide between male/female and any attempts at blurring this prove damn near impossible.  Of course, there are exceptions to this notion, when the thing of horror is contagious or decidedly insurmountable, either zombies, swarms of say, shark wielding tornadoes, or even the mega monsters of kaiju films.  The Alligator People is deceptive in its name, one that suggests a large group of mutated humanoids, wherein the narrative is more so concerned with one man and his navigation between the space of human and alligator.  As such, the back drop of racial dichotomies within the film become glaringly and troublingly apparent wherein the oppression of the servants goes unchecked and unchallenged, more so serving as figures of cautionary speech to Joyce/Jane than an actual group moving towards some degree of transcendence.  Indeed, where the film to be about the raiding of the Cypress estate by a large scape Alligator People attack then maybe these racial divides would be undermined or altogether destroyed in the realization that genetically speaking there is a distinct divide between man and not man, one which is not at all predicated upon the color of one's skin.  Of course, the film was made in 1959 so progressive racial commentary is far from the expected norm, but one often wonders why, in a genre expressly influenced by the ability to bend the rules, such an egregiously offensive use of race was allowed.  Metaphor be damned, The Alligator People simply fails to engage with social critiques in any transgressive or revolutionary manner.

Key Scene:  Alligator man versus alligator is kind of cool I guess.

There are other movies worth bothering with and this one can easily be passed over at no cost to your cinematic evolution.

I'm Good, We Gonna Be Good: Fruitvale Station (2013)

It is no small task to release a film about a controversial shooting against the backdrop of a heated debate of racial attacks in America, particularly one where justice became murky quite quickly and an sour taste was left in the mouth of those both directly and indirectly involved in the incidents.  It is even more challenging to release a film against the existence of very real footage surrounding an event, one whose violence is factually chronicled, yet still wildly inexplicable.  That is precisely what occurs within the context of Ryan Coogler's cinematic and poignant directorial debut Fruitvale Station.  A film that possessed such an evocative theme and decided force from its very inception, Fruitvale Station was already on my radar well before its release and the closer to its release date it came, the more it seemed as though it was on the tails of the Trayvon Martin case, whose presence invariably exists all over this film.  Fortunately, the film does manage to navigate the tenuous and troubling issues with a degree of awareness about the layers of representation, suggesting that even the most seemingly understood of individuals can prove to have a set of motives and challenges that invariably come to challenge any notion of changing or starting over.  There have been many films like Fruitvale Station prior and there will, undoubtedly, be many films like it to follow, what they all lack is an understanding that they invariably exist outside the frame of the reality, attempting to posit a layer of credibility to a set of events that can only be certain in the previously reality, thus making the film a statement about what can and should occur in the aftermath of a tragedy.  Whereas, Spike Lee's Do the Right Thing, from which Fruitvale Station inevitably pulls, is afforded a pre-9/11 space to create a narrative against an assumed outcome, Fruitvale Station cannot create quite the same sense of a simulacra of events.  Coogler understanding that his work is occurring after the events of Rodney King, as well as in a post-9/11 framework chooses to audaciously bookend his film with images of the real, making each fabrication and directorial choice that much more purposefully and precisely heavy-handed.  It is a profusely audacious decision, but one that pays off in incalculable ways.

Fruitvale station, begins with actual cell phone footage that depicts the arresting of Oscar Grant III, which leads to an assumedly accidental shooting, before cutting to the fictionalized version of the events leading up to the real incident.  Oscar (Michael B. Jordan) is shown talking with his girlfriend Sophina (Melanie Diaz) about their respective New Year's Resolutions, while also caring for the couple's daughter Tatiana (Ariana Neal).  Hoping to get his feet back on the ground after a stint in jail, Oscar returns to his old job begging to be forgiven for his continual tardiness, which has direct ties to his selling of drugs, an endeavor that assumedly caused his jailing, which is also dealt within in the narrative.  Despite his inability to attain a legal job, Oscar vows to end a life in the world of selling drugs both for his daughter and girlfriend, as well as for his mother Wanda (Octavia Spencer) who seems to serve as the only guiding presence in Oscar's desultory life, especially considering his notable devotion to assuring that she has an enjoyable birthday.  After attending his mothers birthday party, Oscar and Sophina plan to meet up with various friends and attend New Year's fireworks in San Francisco.  The group meets up and despite the general drunkenness of those on the subway train they are traveling, nonetheless, seem to get along with little or no trouble, the general glee of New Year's celebrations momentarily transcending race, class and gender divides.  At one point, Oscar even appears to meet up with a man whose work in web design could prove a ticket to a respectable job and step in the right direction.  Tired from the events the group returns home  on an even more crowded train, at which point Oscar by a wicked twist of fate runs into an enemy he made while in prison leading to a minor incident on the train.  Nonetheless, the scuffle results in subway authorities entering the train and forcefully removing Oscar and his friends.  The two leading officers become incredibly aggressive in their methods, pushing Oscar's face into the ground and eventually shooting him through the back.  Realizing their mistake the officers quickly rush Oscar to the hospital, but it proves too fatal a wound to save and he is left on life support until it proves futile to keep him alive, the film closing with Sophina showering a confused Tatiana who simply asks where her father has gone, and in an even more sobering closing moment, the film cuts to a 2013 vigil for Oscar and a match cut of the real Tatiana crying closes the film, reminding viewers of the reality of the event and the contemporary presence of such inexplicable loss through acts of violence.

I know when I have reviewed a film like Red Eye, I praised its for its self-aware existence in a post-9/11 framework, where they understand that the ebb and flow of their narrative is entirely contingent upon an understanding that the majority if not the entirety of the audience is aware of the tragic inexplicable act of violence that occurred at the World Trade Center.  Red Eye kowtows into the absurd as a clear juxtaposition to the real violence, but also accepts that its tension is derived from that acknowledgement, particularly given its plane-in-flight setting.  Of course, the major example of post-9/11 cinema will always be United 93 poignantly directed by Paul Greengrass, but Fruitvale Station may well exist as the clear second in line to this work, in that, like United 93 it accepts that it is a fictional consideration of a very devastating and very real occurrence, one whose images are easily accessible and for many viscerally and permanently burned into their memory.  The moment of the planes hitting in United 93 is not recreated, because to do so would be to compete with a collective memory of the reality, a fabrication would seem ill-conceived and to many offensive.  With this in mind, reading Fruitvale Station as a film working within the space of the post-9/11 filmmaking framework is particularly fascinating, because like Greengrass does in United 93, Coogler accepts that his narrative is existing within the space of real images, ones available and catalogued heavily on the internet, an example of viral video becoming a powerful tool for justice and political action.  As such, Fruitvale Station is a poetic realist fabrication of the events leading up to the shooting, beginning the film with the real events as a means to assure that at no point will this film attempt to extend or challenge the reality, because it has been captured and to contest it, or undermine it would be to nobody's credit, particularly not that of Oscar who was very much a victim, as the cell phone footage affirms.  In so much, as it instead becomes a tribute to the ethereal memory of the lost Oscar, the film is post-9/11 instead celebrating moments of a remembered character, both in their ups and downs, hoping to show a scale of humanity that is discussed in the aftermath of such tragedy, while never suggesting itself as anything more than a film.  Indeed, as the closing shot of Fruitvale Station attests, no amount of glorified cinematic composition can help to deal with the tragic loss that affects those in the reality, but in an ideal world something like Fruitvale Station can at the very least afford people a space to consider their emotions and frustrations of such events, without hostility and violence becoming the immediate answer.

Key Scene:  Tatiana chasing Oscar after he picks her up from day care will break your heart, and again, this is because the film sets up from the beginning the certainty of his death and Coogler manages to make the fictionalized version of Oscar stand in for an emotive replacement nearly immediately, a challenging task made much easier by the stellar, Oscar-worthy, performance by Michael B. Jordan.

Go to a theater and see this, it is what should ideally be shown for 10+ screenings a day, as opposed to The Man of Steel.

The Blackness Of My Belt Is Like The Inside Of A Coffin: Beverly Hills Ninja (1997)

It was only a matter of time before I came across a movie during this marathon that I had a less than stellar reaction towards.  Which is fortunate because I was beginning to form a rather intense bond to the genre and as it stands I am far too invested in a ton of different films movements, genres and eras to afford picking up another.  Of course, the movie in question is Beverly Hills Ninja so maybe it is a bit unfair to let it speak to a bad moment within the genre, because at face value it is indeed just a comedy that happens to involve ninjas, who occasionally engage in martial arts.  Yet, knowing that I had never encountered the film prior and had a great experience with Tommy Boy, I figured given my liberal consideration of genre that it would be a perfect movie to include.  Tragically, where it could have benefitted from the slapstick comedy of Chris Farley or the entrenchment within the martial arts genre the film cowers away, only marginally exploring the various themes or tropes, whereas it feels far more inclined to spend excessive amounts of time exploring the woes and absurdity of Beverly Hills decadence.  Sure these moments are funny, but they are also a rehashing of jokes and observations that had already occurred to great excess in films like Clueless.  Indeed, where other parodies would succeed in perfect respect to the genre through clever revisionism, Beverly Hills Ninja only uses the themes to skirt over vague considerations of the style and tropes, ultimately, failing to even capture the vaguest of humor or pertinence.  Trust me, I wanted Beverly Hill Ninja to be a great film, I am on a constant quest to find a handful of nineties comedies that can create a cap in my understanding of its evolution, but this simply was not one worth including.  The name Dennis Dugan has come to be a black mark on Hollywood comedies as of late, and deservedly so, because he and Adam Sandler have clearly stopped trying, but there was a time when films like Billy Madison defined the eras comedic output.  With this in mind, Beverly Hills Ninja stands as the perfect middle ground between Dugan's early work and the complete nonsense that he now releases.  It is neither a bad film, nor is it particularly great.  Instead, it is so run-of-the-mill as to be understandably forgotten.

The narrative of Beverly Hills Ninja begins much as any kung fu/martial arts film does by introducing a mysterious dojo hiding in the mountains of Japan.  The clan of ninjas are foretold of the coming of a white baby who will prove to be the greatest ninja their dojo has ever seen, a prophecy that rings true when a large white baby floats onto their beach via a chest, causing great hope and admiration amongst the clan.  However, as years pass it becomes evident that the boy is far from the expert ninja the prophecy suggested.  Indeed Haru (Chris Farley) is the epitome of everything that is not ninja-like, whether it be his inability to wield a weapon without either hurting himself or an ally, or his general lack of stealthiness due to his considerable weight.  Of course, he is still fondly loved by the members of his clan, although when it comes time to appoint the ninjas with their respective garb, Haru is passed over due to his lack of skill and is instead placed on duty to guard the dojo.  This task immediately brings him into contact with Sally Jones (Nicollette Sheridan), who hopes to hire the ninjas to discover why her boyfriend Martin (Nathaniel Parker) has suddenly taken to disappearing for great lengths of time.  With the "help" of Haru, Sally discovers that Martin is indeed involved in a large counterfeiting scheme one he is willing to kill for without hesitation.  The murder, however, leads to trouble with the clan who are suspected of being involved, nonetheless, Haru takes it upon himself to engage in the quest to help Sally, who later  reveals the name to be an alias.  Realizing that Haru will certainly face an  imminent death if he is not protected, Haru's master sends his best ninja Nobu (Keith Cooke Hirabayashi) to serve as a guardian angel of sorts, one that looks out for Haru but never makes his presence known.  Eventually, Haru makes it to Beverly Hills where the culture is considerably different from that of his clan's world, in that many people are expressly mean or dismissive of his presence, until he reveals himself to be quite wealthy.  Along the way Haru also befriends a young bellhop named Joey (Chris Rock) who also wants to be a ninja.  Eventually, with the help of his master and a revealing of the aid of Nobu, Haru tracks down Martin and his gang, after diffusing bombs and fighting off various guards.  As such, Haru returns to his clan having fulfilled the prophecy, even if in the most indirect of manners.

I guess I can attempt to glean some various points of critical theory out of this film, but it got rather tough to watch after awhile as I realized the film, despite being eighty odd minutes was dragging on incessantly.  One of the major elements in the film that I did enjoy in regards to social commentary was the notion that race could exist in some space beyond pigmentation or physical identifiers, in so much as Haru is treated as an Asian person in Beverly Hills based on his clothing, as opposed to his skin tone.  This is most evident when he is dealing with the attendant at the hotel desk who assumes that he will be paying in something aside form American money, or any form of Asian currency.  However, these themes falter and indeed are betrayed when Haru's race is called into question, particularly when those dismissive of his ninja abilities ask questions like "aren't ninjas supposed to be Asian?"  This question while absurd does call attention to essentializing culture, which is one of the more pertinent themes in the film and probably where it is strongest narratively.    It suggest that Western influences are almost entirely at blame for such stereotypes, showing that in a place like Beverly Hills there is only one type of way to live, involving blonde hair and sports cars, a culture that exploits people like Joey to allow for a guise of perfection.  The scene where this essentialist issue comes to the forefront is when Haru, attempting to spy on Martin and one of his business partners, dresses as a chef at a Japanese steakhouse, one indicative of a Benihana's, appropriating the over-the-top mannerisms of the cooking art to a slapstick degree.  His outfit, however, is some wild combination of an Italian chef and a Mongolian warrior, suggesting that such places of business are tapping into an Asianness that is not only archaic, but heavily infused with Western ideologies.  Furthermore, considering that Haru comes from a ninja clan with its own social mores and practices, the notion of a type of "Japaneseness" existing in a place of Western consumption is problematic, because it not only essentializes one country,  but even one group within that space.  The film also deals with some gender performance and layers of gaze, but they were probably accidental so it is not worth considering too heavily.

Key Scene:  Haru's montage of growing up as a ninja is pretty funny, but the film does not manage to keep the pace much longer.

Honestly I would avoid this film.  There are better Chris Farley movies, and there are certainly better martial arts comedies.

Come On, Leroy, Show Me Something: The Last Dragon (1985)

One of my unofficial life goals is to find the quintessential 80's movie, which does suggest something like The Breakfast Club or Top Gun, wherein it is a cool and well-received film that has managed to attain a timeless appeal.  This is not what I think of when I think of the ideal movie to reflect 80's cinema, I want something, instead, that is so absurdly indicative of the era and all of its will excess as to live in a world entirely all its own.  As it stands two films that reflect this quite well in my mind are Earth Girls Are Easy and Miami Connection, both being completely insane and relatively lesser known for the time.  Nonetheless, between fashions that became dated within the year of the film and soundtracks so influenced by musical shifts from the 80's as to have a place on MTV Classic, more so that their own films.  This quest is completely arbitrary so when I do discover new additions to the choices, I usually just dump them into a Letterboxd list for future reference, making discoveries quite rewarding.  When I began pulling films together for my kung-fu marathon I certainly would never have guessed that any of the films from the marathon would possibly make it into the consideration for quintessential eighties film, but I had also never heard about The Last Dragon prior to it being suggested as an addition to the month of film viewing.  What exists with The Last Dragon is a endearing homage to all things Bruce Lee, that takes a note out of music/dance based films from the time like House Party and Girls Just Wanna Have Fun, while also embracing the post-punk anarchism that has made works like Repo Man and Jubilee possess a long established identity as counter cinema.  Everything about The Last Dragon could have only existed in 1985 and it is a gift of magnificent proportions, proving to be nothing short of a time capsule for what was considered to be cool to urban communities, while creating a surprisingly poignant narrative about race and capitalist privilege.  Furthermore, if one were to consider The Wu-Tang Clan's embracing of kung fu as a pinnacle of its cultural influence, The Last Dragon is certainly one of the more absurd results of its then rising pertinence.

The Last Dragon focuses on the character of Leroy Green (Taimak) whose sole vision in life is to become a martial arts master, under the enigmatic tutelage of an ancient sage.  What makes this quest rather unusual, however, is that Leroy is undertaking his quest, not in an ancient Chinese temple, but in the streets of New York City, where urban gangs run things and all youth seem transfixed on making their presence known on a local music revue show run by the charming Laura Charles (Vanity).  Leroy would seem quite content to continue on his existence detached from these issues, where it not for a sudden concern by local gang leader Sho'nuff The Shogun of Harlem (Julius Carry) finding it necessary to challenge Leroy for kung fu master supremacy.  Furthermore, when a rich video game and television producer named Eddie Arkadian (Christopher Murney) feels it necessary to place his new girlfriend in the music business, he attempts to kidnap Laura and force her into agreeing to have say in the shows music.  Leroy steps in to intervene in the attack, thus gaining the affections of Laura, as well as the ill-will of Eddie.  All the while, Sho'nuff continues to pester Leroy, whose poise frustrates the enraged fighter, so much so that he attacks Leroy's family business as a means to draw him out of his zen detachment.  Meanwhile, Leroy who is still on his quest to find out who the master truly is becomes more involved in the villainy of Eddie who eventually does kidnap Laura, demanding that Leroy should show up to the studio to win her back, although he fails to mention that the entire thing will be taped and serve as a large scale martial arts battle, that Eddie hopes will bring tons of new viewership to  his production.  This battle involves all the most brutish and maniacal of gang lords, who Leroy takes down one by one, yet when the entirety of the gang world attacks, Leroy is aided by his dojo members whose skills make quick work of the untrained fighters of the gangs.  Eddie then lures Leroy underground where he fights Sho'nuff one on one, realizing that Sho'nuff possesses unusual skills and powers.  Yet, thinking back upon the words of his sage, Leroy realizes he too is a master, thus turning into a electrified new fighter that overcomes Sho'nuff and even stops a bullet with his mouth when Eddie attacks, thus saving Laura and certifying his place as the true master of martial arts in urban New York.

As a film set in the mid 1980's urban landscape, a commentary is of little to no surprise.  Yet, The Last Dragon does not seem entirely dismissive of the possibilities of integration, wherein, other films of the era would have made the white character forever a thing to mock, especially in works like House Party where whiteness is purposefully made a point of otherness as a revolt against narrative tradition.  Indeed, excluding the hyper-absurd characters of Eddie and his girlfriend everyone else seems quite at ease with a racially unified territory.  As such, it then becomes a film that is expressly concerned with what this landscape can do to provide itself with an ideal landscape void of violence.  The obvious answer arises through the figure of Leroy whose passivity through most of the film is not an act of weakness or fear, but one that understands that violence in a society such as mid-80's urban New York is counterproductive and only feeds into existing states of oppression and damage.  He is also not a sexually aggressive figure and is arguably asexual throughout most of the film, despite being clearly admired by Laura.  The film decidedly sets up Leroy in a narrative that also depicts absurd versions of black masculinity, as well as other forms of masculinity in order to suggest that it is not the racial part of the performance that should be criticized, but instead the aggressive nature of masculinity that is problematic.  If one considers Leroy then to be a new version of the masculine, it makes his bout between the ring of male gang bosses take on a new layer, especially since he seems to do so with an ease and passivity that is neither violent or an assertion of male aggression, a notion furthered by the presence of his dojo students, who have also learned their own new non-opressive masculinity.  Of course, Leroy must still over come Eddie and his white male privilege, evidenced through his quick use of a gun, but as the narrative suggests, it is often not the violent act that ends another, but a literal use of the mouth (i.e. words) to change a situation.  Given the chance to destroy Eddie, Leroy instead restrains him until authorities arrive, placing hope in an evolving system, as opposed to self-imposed justice and the rule of the streets.  Indeed, it is no small accident that the film ends with the characters dancing while wearing all-white, shedding the punk and thug clothes of earlier scenes in favor of a societal change and metaphorical birth of unity.

Key Scene:  While out of principle I want to choose the moment when a young (still old looking) William H. Macy shows up, but it is definitely the scene at the television studio when Leroy fights the ring of gang bosses while Eddie's face is projected on large screens.  It is a metaphor on power and influence delivered brilliantly.

This is available on Hulu and well worth engaging with for its humor and absurdity.

Never Take Your Eyes Of Your Opponent...Even When Bowing: Enter The Dragon (1973)

So as August roles around I find myself dreading the prospect of school, not because I hate being a graduate student, on the contrary I enjoy it very much.  Instead, it is more of a hesitation, because for the first time in quite awhile I am genuinely busy and finding productivity rather rewarding, notably with one certain publication and at least two highly probable ones in the works, school and study is starting to finally shape into something meaningful. I dread school, because I know my desire to achieve will lead to a series of existential crises rooted in a misguided assumption that everything I do will be short of perfection.  Nonetheless, I hope that this forward momentum I have gained in the past months moves with me through August and onward.  As such, I knew that a welcome way to afford some comfort and ease with the upcoming stresses of school would be to do yet another film marathon, deciding to fill in a cinematic blind spot, this time kung fu/martial arts films.  Hell, I even made a hashtag to chronicle the entire event on Twitter, which is afforded the absurd name of #kungfubacktoschool.  I decided upon this particular film, first because next to Bollywood it is easily my most unseen category and fixing this has long been a plan.  Secondly, I have some bizarre belief that if I watch enough of these zen heavy films, along with some of the more post-modern comedic takes on the genre I will come to possess a world view that will allow me to deal with the stresses of wild self-expectations in the upcoming school year.  I know it is wild, but there is a surprising amount of earnestness in this particular endeavor, not that I do not like my other marathons, this one just seems too perfect to pass up.  I will, however, be engaging in a few previously planned blog-a-thons throughout so when a review of Spellbound or The Blob sneaks in do not be off put.  I might even read a book or two on the genre just to make myself well-rounded on the topic.  At the very least I will come to better understand the world of bad dubbing and Wu-Tang Clan samples, and I figured there was no better place to start this marathon than with the granddaddy of all kung fu flicks, Enter the Dragon.

Enter the Dragon, is a set of stories within one larger narrative, although it is clear that the narratives focal point is placed on Lee (Bruce Lee) an experienced and zen-infused Shaolin fighter whose skills lead to his being hired by what appears to be the British government to enter a fighting tournament in an unspecified Pacific island, where he is to take down the infamous Mr. Han (Kien Shih) a mob boss and martial arts expert who is assumedly engaged in some large scale sex trafficking.  Yet, the tournament attracts far more than Lee, indeed drawing the attentions of urban kung fu expert Williams (Jim Kelly) who appears to be entering the tournament to remove himself from the racially heated climate of America, where he as a black man could be attacked purely on those grounds alone.  Along for the voyage to the island is Roper (John Saxon) a compulsive gambler who sees victory in this tournament as a way to pay of his ever growing debts.  Needless to say, their arrival is met with less than ideal results as it becomes clear that the tournament created by Mr. Han is far from orthodox, instead featuring a series of his henchmen, including the bulky and impenetrable Bolo (Bolo Yeung) and the maniacal O'Hara (Robert Wall).  Lee, Roper and Williams, however, all prove quite adept as fighters displaying considerably different styles, while quickly destroying their opponents in their various bouts, all the while Lee endeavors to find out what Mr. Han is doing on the island, while also avenging the loss of his sister Su Lin (Angela Mao) in the process.  This espionage leads to paranoia on the part of Mr. Han who initially suspects Williams to be the operative, thus having him killed, using his dead corpse as an attempt to convince Roper to join his army.  Roper refuses and instead begins aiding Lee in the process of taking down Mr. Han's army, which includes Bolo and thousands of trained fighters.  Eventually, Lee chases Mr. Han into the underworld of his island, where the two duel it out, Han changing his weapons throughout due to missing a hand, which he replaces with various claws.   Ending in a wild fight in a hall of mirrors, Lee remembers a piece of sage advice from his sensei that affords him a technique to kill Mr. Han, thus returning to help Roper quell the last of the lackeys.  Both completely their desired requests, Lee's vengeance affirmed and Roper's escaping of debt almost certain.

Enter the Dragon, in most of its structure is a far from subtle film, particularly when it wants to consider issues of oppression and power in the way of economic privilege.  Indeed, Mr. Han is a person of insane wealth, having far more in common with a Bond villain than with his fellow martial artists.  This decadence is noted by Williams when he suggest the absurdity of an island dojo, when he can see people in the harbors of China barely scraping by, again obvious but certainly an enjoyable theoretical framework for such genre film.  However, it is in Mr. Han's being similar to a Bond villain that I cannot help but think of this movie as being heavily invested in issues of body politics, primarily how and who occupies the space of the film.  Sure one cannot help but acknowledge the physique of everyone involved, from Bruce Lee's insanely taut slenderness, to Williams' wild abdomen it is a film that rejoices perfection, at least in the physical sense, because it is clear that only a portion of this relates to moral validity.  Considering that figures like Bolo are bursting out of their bodies so jacked that it appears inconceivable, reflects not just their villainess nature, but their mental fragility as well.  The narrative seems inclined to suggest that Bolo is physically threatening, but far from mentally competent.  Similarly, the female bodies that occupy the film are dealt with intriguingly, not void of problems, but far more aware of the politics surrounding the feminine than many texts from the same era.  It is worth considering why Su Lin commits harakiri at the end of her scene, considering that she has fought valiantly and is not to be ashamed.  The reason it appears for her death is to avoid the shame of sexual being sexually defiled, by Ohara.  This takes on issues of intersectionality to varying degrees, but fails to attack them in regards to the larger narrative.  Finally, one must consider the figure of Mr. Han whose amputated hand serves as a metaphor for his otherness and is suggested as a reason for his insanity, but it is this missing body part that seems to drive him to his wildest actions, never really explaining why he is a villain who consumes, other than very vague suggestions that such actions fill a void in his lacking.  Sure this takes on phallic symbolism and sure it helps to make him have a cool weapon for the final fight scene, but it also allows viewers to create a villain by noting his deformity, one that he seems perfectly willing to exact upon others. If one then adds the final mirror sequence to the analysis, it becomes a full on moment of body, self-identity and the manner in which fracturing that can help transcend a moment, or avoid, to extend the metaphor, a depression or loss of self-worth. Again, it is not dealt with deeply, but Enter the Dragon does look at various forms of disability, each earning their own space, although they all bow to the perfect bodied figure in the end.  Problematic sure, but it is far more engaging a text than most and daring in its depictions for the era.

Key Scene:  The mirror room fight is a classic moment and has to be one of the greatest shot and choreographed fights in all of cinema.

This bluray is a must own, although there appear to be multiple versions.  I would say go for the cheapest option, but that is often a bad method of approach.  Also, somebody buy me this movie's soundtrack.

A Lot Of People Are Going To Think We Are A Shocking Pair: Guess Who's Coming To Dinner (1967)

One would quickly assume that a film with such an invested interest in talking about the racial issues and dilemmas of an America still in the grips of a violent, troublesome and, more importantly, societally altering ear of the late 60's would prove troublesomely dated by the time I get around to watching almost fifty years later.  One would assume a lot of things about a film like Guess Who's Coming to Dinner, a work by the great Stanley Kramer and starring some of America's most well-established and well-regarded actors.  I had written the film off, primarily because I feared it would have a sensibility that was indicative of its time and the racial elements would be dealt with in a manner far too idyllic and concerned with political correctness to properly deserve the repeated recognition and devotion even years after its initial release.  Sure it may have been the fact that I had the great fortune of seeing this on a big screen or my adoration for a well made melodrama, but I can say with the utmost certainty that Guess Who's Coming to Dinner is not only the rare stroke of masterful filmmaking that results in a perfect piece of cinema (No Country for Old Men and Casablanca being two other examples from different decades), but one that proves more socially relevant today than it ever has in the past.  Indeed, as I was watching the "gimmick"of this film unfold I could not help but wonder that, if this film had not already existed in the cinematic consciousness of America that the notion of an interracial couple, one of a white woman and a person of color getting married, would have proved equally challenging to much of America today as it, undoubtedly, did in the hostile racial climate of 1967.  I am a bit disconcerted by the seemingly comfortable embraces by some on the film's more comedic elements as being the core to its continued adoration, because it is a searing indictment on both the ignorance spouted by those with foolish racist mind frames, as well as a careful consideration as to what a progressive mind really thinks when faced with the reality of "otherness" or socially revolutionary behavior stepping through their doors. Without a doubt, Guess Who's Coming to Dinner works on a structuralist level, but it works deeper on its pertinent and multi-layered consideration of race in America and teaches lessons far too great to be suppressed and should be required viewing on the ideas of race relations in America, much as the work of Mark Twain continues to exist as a similar frame of reference.

For a narrative that runs well under two hours, Guess Who's Coming to Dinner takes great care to include as much information and consider as many viewpoints on an issue as possible.  The story, of course, focuses on the newly engaged couple of Joanna "Joey" Drayton (Katherine Haughton) a recent college graduate who finds herself smitten with the successful doctor John Prentice (Sidney Poitier).  Indeed their relationship would be relatively normal were it not for the distinct fact that both were of different races.  This noticeable division and difference is immediately condemned by the world around them, but Joey, ever the optimist, believes that her parents will not only welcome John into their family, but they will also be open to their rather quickly thrown together wedding plans.  The first to meet John is Joey's mother Christina (Katherine Hepburn) whose shock is immediately and noticable although she quickly comes to her senses and is happy for the introduction to John, who she finds an upstanding and well-to-do man, although she expresses clear concern for how Joey's father might react.  This hesitation is justified because Matt (Spencer Tracy), the patriarchal figure of the Drayton household is indeed uncertain about the entire endeavor, first because he thinks it to be a hasty decision, and secondly, because he is quite aware of the social stigma the two will carry and the very violent way some of the world will react to such an engagement.  Nonetheless, John explains that he cares deeply for Joey and that he will only marry her should Matt give his consent.  A dear friend of the Drayton family, one Monsignor Ryan (Cecil Kellawy), attempts to assuage the concerns of Matt noting that a change in societal attitudes has to happen at some point, regardless of their liberal views, Ryan reminds Matt that they mean nothing if they cannot be backed up with quantifiable actions.  John faces condemnation from the Drayton's maid Tillie (Isabel Sanford) who finds John's actions reprehensible because he is stepping beyond his race.  Nonetheless, a dinner goes on as planned, only made all the more intense by the sudden invitation by Joey for John's parents to join in the dinner.  Invariably it leads to a serious of dialogues and discussions between the families all of which, ultimately, rest upon Matt's decision to give his blessing, which plays out with a stern sense of importance not only within the narrative, but as an extension to the world outside the film itself, almost as if to speak truth to an injustice that transcends the filmic universe and exists in the very spaces of cinematic encounters.

It is precisely the transcendent elements of this film that make Guess Who's Coming to Dinner a continually relevant film.  It is one task simply to create a (to use an earlier term) gimmick about an interracial couple announcing their wedding plans, however, it is an entirely different film and one that grapples intensely with the personal, social and political ramifications of such revolutionary actions for not only the couple of Joey and John, but for the larger state of their respective families and America as a whole.  Take for example the interactions between Tilly and John in the context of welcoming a new member into the family one would expect Tilly to be quite excited, ecstatic and embracing of the person, especially since John is such an upstanding gentleman.  The problem is, however, that not only does John represent to Tilly a privilege she has not obtained, but it also forces her to come to grips with her own racial oppression as a servant, which affords Matt and Kristina some freedom from the chores of house and home, which she undertakes, and likely returns home to continue undertaking well after her work day for the Drayton's.  Of course, this is a layered reading of the film, all be it an important one, and the real issue comes from deconstructing the notion that a person can separate their racist actions from their verbal claims to be nothing of the such.  If both Matt and Kristina were as open to equality amongst the races as they claim to be, nothing about John would have caused any red flags, certainly not his race.  Kristina, of course, snaps out of her foolishness rather quickly and realizes the two are madly in love and that her hesitation is indeed a result of her archaic views of the world, even if only out of the fear for her daughter and soon-to-be husband's safety.  Matt takes a considerably higher amount of prodding and self-reflection before he can come to grips with the issue, both in the shock that it leaves him in his own belief system, but also because he genuinely believes that the couple will face degradation beyond their worst nightmares.  Indeed it is not until he is reminded that love is a transcendent thing that is often lost with time, by of all people John's mother Mrs. Prentice (Beah Richards) that he comes to understand that his passion for equality will just have to fight twice as hard to help the love of his daughter and John overcome the vast ignorance and hate that they will invariably face.

Key Scene:  The entire movie flows like a wonderful stings concerto starting of simply, perhaps even playfully, but as things come together it is clear that like a concerto normalcy can only stand so long and things swell and swing accordingly, often clashing in purposeful disharmony.  As such, the scene where Tillie finally confronts John with her opinion takes on a layer of fury that is matched by a slanted camera angle and an extreme close-up and this is only one of many scenes where the filmic structure alters ever so slightly to convey a mood.

I was mesmerized by this film on the big screen and am not sure how it holds up when brought onto smaller proportions, as such I would suggest renting it before purchasing.