Posted in: by Ken Eisler, Contributors, Film Reviews

Review: Matatabi

[Originally published in Movietone News 51, August 1976]

by Ken Eisler

I felt a funny kind of letdown when The Wanderers ended, and it took me awhile to figure out why. There’s certainly nothing wrong with the ending. After a fight, the film’s young protagonist Genta slips and tumbles down a long steep bank: a fall that begins comically but becomes by turns frightening because of an accelerating sense of the loss of control, and then, like Marie Dubois’ long snowy death fall in Shoot the Piano Player, strangely lyrical. Finally, with a thud, Genta’s head hits a rock: freezeframe, full stop. Up above, Genta’s pal Mokutaro slows down, turns around, and walks back along the road to the spot where he took off running, one arm bloodily slashed, the snarling, shouting, sword-wielding Genta in hot pursuit. Mokutaro looks around for his friend; calls his name repeatedly; shrugs. “Well,” he says aloud, “he must be taking a shit somewhere,” and the camera starts backing away from him, last of the three hapless young wanderers, alone in a wide screen landscape.

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Posted in: Contributors, Directors, Film Reviews, Guest Contributor, Roman Polanski

Review: Tenant

By Norman Hale

[Originally published in Movietone News 52, October 1976]

Art thou not, fatal vision, sensible
To feeling as to sight? or art thou but
A dagger of the mind, a false creation
Proceeding from the heat-oppressed brain?
—
Macbeth

In The Tenant Roman Polanski explores again the psychic terrain of guilt, dread, paranoia, fears of sexual inadequacy and hysteria he made so familiar in Repulsion, Rosemary’s Baby, Macbeth, and Chinatown. Much of The Tenant bears residual traces of Repulsion‘s treatment of insanity and the creaky Gothic nightscape of Rosemary’s Baby. The film is chockfull of the attic-thumpings and disembodied sounds Polanski is so fond of rendering. A bit of lace drifting in the breeze becomes an omen of dread; sidelong glances from normal faces acquire an insidious grotesqueness. Is there in fact a conspiracy against M. Trelkovsky (Tchaikovsky? Porchovsky?—everyone seems to pronounce it differently), the new young tenant who takes over the apartment of Mlle. Schoul, the victim of a suicide leap from her window? Are the other tenants in league to drive T. into jumping as well? What about the burglary of his apartment? The human tooth he finds hidden in a hole in the wall plugged by cotton? The Egyptian postcard? The hieroglyphics in the toilet? Are they all elements of a vast conspiracy to drive him mad?

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Posted in: by Leland A. Poague, Contributors, Essays

Ruggles of Red Gap: The Social Mythos of Leo McCarey

[Originally published in Movietone News 55, September 1977]

It is important in any extended discussion of Leo McCarey’s cinema to emphasize the significance of context in determining the specific value of certain motifs. In Duck Soup we are little inclined to condemn Rufus T. Firefly when he machine-guns his own troops; this disinclination is a function of the film’s artificial and farcical style. In My Son John, on the other hand, John Jefferson is machine-gunned to death gangland fashion, and we are clearly inclined to read the scene “realistically”: the act of murder is here to be condemned, as it was not in Duck Soup. I raise the issue because there is a tendency when dealing with McCarey to mistake metaphor for meaning—to assume, for example, that McCarey’s primary concern in Going My Way is to promote Catholicism. We could hardly describe the film as anti-Catholic, but it seems clear that the parish of St. Dominic serves a metaphoric function. It is a microcosmic “community,” a civilization in little, and McCarey uses it to make far more general and far more profound assertions about the nature of social freedom and social responsibility than would have been possible had the film been mere propaganda for a particular religious ideology.

Something similar, it seems to me, needs to be said about McCarey’s use of political metaphors. McCarey is frequently characterized as a defender of bourgeois/capitalist American democracy. And, to the extent that “democracy” serves as a powerful metaphor for social tolerance and flexibility, this is certainly true. But “America,” as a metaphoric social entity, is hardly immune in McCarey from those dangers of rigidity and complacency which beset and threaten St. Dominic’s (and hence civilization) in Going My Way. Witness, for example, Putting Pants on Philip, where Piedmont Mumblethunder’s overdeveloped sense of bourgeois self-importance is called into question by the European vitality of young Philip. Or consider the conflict between free enterprise and Christian charity in Good Sam: bourgeois capitalism (in the person of the owner of the department store where Sam works) hardly escapes unscathed. Indeed, as evidenced by Six of a Kind, The Milky Way, and Make Way for Tomorrow, the economic aspect of American democracy is generally presented by McCarey as being rigidly dedicated to the service of self-interest, and self-interest of any sort is anathema in McCarey when it conflicts with the rights and well-being of others. McCarey is thus for individuals; but individuals inevitably have social and familial responsibilities which disallow mere self-indulgence. Indeed, McCarey’s characters are often most truly themselves when they willingly put their selves at hazard (as in Once upon a Honeymoon).

All of which is relevant to Ruggles of Red Gap because Ruggles is arguably McCarey’s most personal, most social, and most idealistic film. Put another way, in Ruggles of Red Gap McCarey explores the relationship between personality and society, and does so in an idealistic literary context which asserts the essential identity of personal and social imperatives.

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Posted in: Contributors, Directors, Essays, Film Noir, Guest Contributor, Max Ophuls, Melodrama

Houses, Phones and Cars: Domestic Spaces in Max Ophuls’ “The Reckless Moment”

By Norman Hale

[Originally published in Movietone News 58-59, August 1978]

Max Ophuls, the great European film director, once observed in conversation with a friend that different love relationships are expressed by different tokens: traditionally a man gives fresh-cut flowers to his mistress, but a potted plant to his wife.* Social rituals with their attendant images fascinated Ophuls. Of special interest to him were the conventional images surrounding romantic love: the sending of flowers, the exchange of jewelry, dancing as an erotic mating ritual, and the exchange of delicately scented, invariably tragic love notes. His films are full of these social rituals in various combinations. But Ophuls’ formulation of the flower ritual attests to more than a sharp eye for custom. In his expression of the rule about what kind of flowers to give to whom, Ophuls lays bare the social logic which underlies the custom of giving flowers. That social logic prescribes that the ephemeral loved one be presented with an ephemeral token; and, like for like, the more permanent loved one is to be presented with a token whose characteristics are stability, growth, and relative permanence. The flowers and the potted plant are not neutral images to which a social meaning has been added. Rather, the meanings of social rituals derive from characteristics inherent in the very objects which express the rituals. Ophuls’ genius, it seems to me, lies in his ability to reveal this logic on the screen, to show how a ritual, its object, and its meaning are related.

James Mason and Joan Bennett pose

While cut flowers seem to be a widespread Western image, the significance and usage of the image differs slightly in each particular culture. Moreover, culture has other, more specific and local images which are not transferable, just as the nuances of language are sometimes untranslatable. When Max Ophuls left Europe for America, he surely encountered a culture with a different social imagery than he was accustomed to. His first two films here are cautious historical or period pieces, highly European in flavor. However, the two following films attempt to deal with a specific American milieu. The latter of these—and the last film Ophuls made in the United States—The Reckless Moment (1949) is complete in its mastery of the American idiom.

By American idiom I do not mean merely speech, although Ophuls’ ear flawlessly recreates a range of dialects from teenage slang to upper-middle-class English to the argot of the lower-class villains. Rather, I mean that Ophuls captures and analyzes American domestic life with the assurance of one who understands its unspoken rules. In a way uncanny for a non-native, he understands the parameters of American social beliefs and taboos. “Belief” may be too strong a word to use since it implies a conscious attitude. Ophuls is primarily concerned with the unconscious, half-articulated, vague notions which rule American domestic life.

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Posted in: Contributors, Essays, Guest Contributor

Getting What You Need: Changing Surrealist Vision in Luis Bunuel’s “Un Chien Andalou,” “Discreet Charm Of The Bourgeoisie,” and “That Obscure Object Of Desire”

[Originally published in Movietone News 58-59, August 1978]

by Julie Ahrens

Seeing ants crawl from a hole in a man’s hand, we don’t need to ask, “Is it a dream or is it real?” It’s surreal. That one creepy, iconic image is the essence of surrealism.

In 1928 Luis Buñuel, the man with the razor, opened his viewers’ eyes to middle-class amorality, complacency and sexual frustration with his first film, Un Chien Andalou. This film, made at the height of the Surrealist movement in France with Salvador Dalí­, is representative of surrealism in its overt use of dreamlike images – and ants – presented without rational order or meaning. Born out of 19th-century Romanticism and influenced by Freud’s investigations into subconscious mental processes, the images of surrealist art were intended to pass directly from the subconscious mind of the artist to that of the viewer with a minimum of logical reasoning. Un Chien Andalou consists wholly of bizarre, unreal images, and the viewer is continually aware of being suspended in a dream landscape.

The man with the razor: "Un Chien Andalou"
The man with the razor: "Un Chien Andalou"

The Discreet Charm of the Bourgeoisie, Buñuel’s 1972 attack on the inane privileged classes, does not appear as purely surrealistic as his first film. Here Buñuel divides the world into the “reality” of six friends’ attempt to have dinner together, and the twisted tales of dreams and dreams-within-dreams that interrupt and underlie their outward social niceties. Although we are not quite able to distinguish where it lies, we know there is a dividing line between the dream and the reality in The Discreet Charm. This barrier is crossed every time a character begins a story of a dream he has had, or is suddenly awakened to reveal that a preceding sequence was actually a dream. Buñuel punctuates the outwardly placid, yet inwardly violent, bourgeois aims with timeless shots of the group walking along a road. At first there seem to be clear divisions between fantasy and reality, yet it finally becomes apparent that it is impossible to distinguish between the two.

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Posted in: by Ken Eisler, Contributors, Film Reviews

Review: Coup pour coup

[Originally published in Movietone News 58-59, August, 1978]

Ken Eisler was a friend of MOVIETONE NEWS from the spring of 1973, when he dropped down from his Vancouver, B.C. home for a few days and happened on some back issues while browsing in a Capitol Hill bookstore. He wrote us a flattering note (MTN 24), and swiftly became both a regular Contributing Writer (his MTN 29 quickie of Aguirre, the Wrath of God, written after a Mexico City viewing, may well have been the first English-language notice of that masterpiece) and a personal friend. In 1976 Ken relocated in Seattle and began participating in Seattle Film Society activities; he was elected to the SFS Board of Directors in 1977. Then, changes in work and life schedules forced him to step down from the Board, and prevented him from maintaining the constancy of contact we—and his MTN readers—might have wished for. Ken died early in the morning of April 24, 1978. Only a few days before, he had sent us this, his first writing for MOVIETONE NEWS in nearly a year. [—RTJ]

“Shut it down!” the university students used to chant. The image of a factory being shut down is conveyed in Coup pour coupby a series of quick cuts breathtaking in their economy. What’s more extraordinary about this seven-year-old film, screened here recently on the UW campus as an International Women’s Day event, is its success in conveying the ebb and flow of life within the worker-occupied factory after the shutdown. The filmmakers haven’t confined themselves to any single technique or point of view in doing this. Sometimes we see things “objectively” from a narrative vantage: we watch the women, inside the factory, preparing to repel a police onslaught, or giving complicated baby-care instructions at the padlocked front gate to hapless husbands (“…and then you can have your morning coffee!”), or finally—in disgust at the husbands’ grumbling ineptitude—setting up their own daycare center in what may have been the boardroom. In a very affecting passage a young woman who was first seen arriving home after a long demeaning day’s work—trudging up the steps with her pesky kids, glumly settling herself and them into the routines of another solitary apartment-pent night—is now seen sitting relaxed and happy against a wall, her thoughts spoken on the soundtrack (“Before this, it was ‘hullo, g’bye’ … I was nothing…”). Once in a while a camera placement or movement makes a particularly privileged point, as when the deadly repressive routine of the factory assembly line is broken by a young woman’s desperate outburst (a “nervous fit,” the foreman calls it), and the supervisory people’s angry attempts at restraint only add fuel to her fire. Other women cease work and come away from their machines to gather around the young woman in distress, pushing the supervisors out of the way. When their sympathy and support have calmed her baffled rage, the group, with her in the center, moves off laterally across and out of the frame. The camera remains where it is, though, so we’re left looking at who was behind that warm, turbulent group: “Sourpuss,” the female foreman with the pinched, angry face and unyielding posture. The continuity of the narrative is broken by songs, too. In one sequence the factory women joyfully improvise a cabaret song about their working conditions, the struggle, the boss, their husbands—their lives. The impromptu rhymed words are funny and revealing; and the hesitant or bold, quick or slow style in which contributions are made sometimes reinforces, sometimes changes our notion (and their own) of their personalities. Élodie, the oldest worker, has already shown an unexpected glint of malicious mischief in dealing with the foreman “Sourpuss.” In an Agincourt-flavored night scene before the police attack, she flowers into a wonderful old song celebrating the joys of tobacco, delighting the other women and then following up with some historical perspective on the present action, at their request, via reminiscences of a legendary 1936 strike.

What we’re watching is a film about that potentially clichéd subject, the raising of consciousness. Factory boss Boursac does make a satisfyingly Eisensteinian target for a “militant” film, with his tinted glasses, his ramrod pride, his deviousness, his black suit and homburg; and it’s peculiarly gratifying to see him standing frozen-faced, surrounded by gleefully disrespectful women workers in the cage of an old-fashioned cable-drawn barred elevator or a glass enclosure where, a hungry hostage with a bursting bladder, he’s taunted by the very barbarians his supervisory minions customarily surveyed coldly (time-is-money) from their glass-enclosed eyries. But it’s the changes in the women’s sense of themselves that really count here: changes in perspective. And from this point of view the most mysteriously moving shots in the film are those recurrent high-angle, distant views of the factory itself, set against town and countryside: late-afternoon sun glinting off blank windows … a bird flying across the frame … smoke rising languorously from chimneys. These Ozu-like scenes are palpably held for a certain number of beats, in utter silence save for the subdued rhythmic, motivic clicking of the now-stilled machines and, sometimes, a quietly ongoing music as serenely detached yet curiously stirring as that of Herzog’s own beloved transcendental Popol Vuh.

© 1978 Ken Eisler

COUP POUR COUP
Direction: Marin Karmitz. Professional filmmakers, workers, students, and actors—almost 100 people in all—cooperated on the making of the film (all were paid the same salary).

A pdf of the original issue can be found here.

Posted in: Essays

Aguirre, The Wrath Of God: Extraordinary Images, Extraordinary Resonance

By Ken Eisler

[Originally published in Movietone News 29, January-February 1971, reprinted in Movietone News 62-63, December 1979]

We were looking at a back number of the magazine for quite another reason and happened on this piece by the late Ken Eisler. It was written at a time when most of us had heard little of Werner Herzog and seen less. Ken had caught Aguirre, Zorn des Gottes in Mexico City—one of the few places the film played before Herzog became a cult item; he wrote this appreciation sometime later. There are some misremembered details here, and maybe just a little Kunstwerk of Ken’s own. These factors do not contradict our fondness for the piece, even underscore its value as a personal response, one artist to another. Aguirre is firmly established as a cult item now, and a lot of our present readers will not have access to MTN 29 of January-February 1971. So here.
– RTJ

A strange breed of Katze, this “autodidact” film director Herzog. Lacks decorum, y’ know: Dash of this, dash of that … and that … and that. Just splashes it all together up there, out front; damned if the thing don’t come out echt Kunstwerk.

Pedro de Ursua of Navarre leads the conquistadore party
Pedro de Ursua of Navarre leads the conquistadore party

To begin with, a good story. Quasi-historical. It’s 1560. A party of conquistadores toils exhausted through deepest Latin America, looking for EI Dorado. Then, in mid–Amazonian jungle, a putsch! Pedro de Ursua of Navarre, servant of king and country, is out. The new leader: ruthless, crazy Lope de Aguirre—and screw king and country. Sort of based on the annals, I gather; but such liberties, such liberties. Like, Aguirre, the Rebel Conquistador! See the Bad Seed, in Pursuit of the Sud’s Boodle, Go Coco-Loco! He Blitzkrieged the Impenetrable Jungle! It Laughed Last!…

Well, speaking of Murnau, he surely would have relished the supple camerawork of Aguirre, its saturated Andean colors; but its reckless admixture of elements—now that might have been something else again. The pop adventure yarn, maybe; but the pop parable? Colonialism? Fascism? Take your pick.

The distancing, maybe, the cool. Example: On a surging river, a big raft revolves helplessly, crowded with panicky soldiers in gleaming heavy armor, horses, Indians at each corner locked in treadmill struggle with a maelstrom that just won’t quit. Long motionless take, telephoto, from across the river. It looks curiously static, this life-and-death struggle, suspended calmly in time and space.

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Posted in: Essays

Offing the Pig: Even Dwarfs Started Small

By Ken Eisler

[Originally published in Movietone News 36, October 1974]

Even Dwarfs
The revolutionary act of burning the potted plants

It’s easy to see how Werner Herzog’s third feature might have provoked cries of “Reaction!” from students and other militants. The film’s rebellion of dwarfs against a callous but mealy-mouthed reform school administration certainly “starts small”; it barely gets one cubit off the ground, in fact.

Instead of burning down the school, the rebels burn potted plants. Instead of escaping “nach Dolores Hidalgo,” they commandeer an old car, joyride up and down in it a while, and then abandon it with the motor running, to circle around and around the school courtyard. Instead of humbling the sanctimonious administrators, they torment animals, things, each other. A female dwarf sits at the curb, tirelessly smashing one white egg after another against the stony ground. Another “rebel” busies himself trashing an old typewriter and finally flings it at the circling auto.

As a revolution, this is one long “exercise in futility.” And Herzog’s habitual irony, at many points, does seem to be pointing up a politically wry view of the uprising. Why else draw attention, twice, to the proximity of a town called Dolores Hidalgo—site of the historic Grito (cry) that set in motion the Mexican struggle for independence?

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