July 10, 2023 On Film Something Good By Roger Reeves Still from Something Good, 1898. Courtesy of the Hugh M. Hefner Moving Image Archive at the USC School of Cinematic Arts. 1. It’s the silent abandon with which they kiss, as if they are aware of someone striding toward them, this someone’s finger wagging, telling them, “No, no, not here, stop that now, or I’ll be forced to separate you, you profligate negroes.” But before this imagined censor can reach them, they pull each other close and kiss again, their mouths disappearing into each other, their mouths taking the shape of their longing. They touch each other as if they have just been released from something, as if their license to touch is short, stolen, or forged. In Something Good, which features the first known on-screen kiss by a Black couple, filmed in 1898, it appears as if the two actors, a peach pit–toned Black man wearing a bow tie and jacket and a peach skin–toned Black woman wearing a ruffled collared dress belted at the waist, are touching each other after a long period of denial, as if they have forgotten what the other’s mouth and hands and neck feel like and are now voraciously reacquainting themselves with each other. The pit of the peach swaddled by its flesh, becoming whole there on the limb of the day. Voraciously seeking itself, making itself happen—be. No, not quite voraciously, but without caution or care for who’s watching, though they are both aware, and we, too, are aware that someone is watching their performance. Read More
April 6, 2023 On Film It’s Nineteen Seventy-Nine, Okay By J. D. Daniels Artistic rendering of a double black hole, 2015. ESA/Hubble. Wikimedia Commons, licensed under CCO 4.0. It has been more than ten years since I wrote these words for this magazine’s website: “At last I had begun writing my long-planned book about Captain Ahab’s doomed enterprise in Moby-Dick—about Robur’s doomed enterprise in Verne’s Maître du Monde—about the doomed enterprise of Doctor Hans Reinhardt from the 1979 science-fiction film The Black Hole.” And now maybe we can approach the same topic from a different angle, as the contortionist said on prom night. Refuse to accept that it is your fate to refuse to accept your fate. The only way not to be driven insane by it is to be insane from the outset. The Black Hole, 1979. It amazes me that a group of people could make a movie about being afraid of a hole, being attracted to a hole, feeling excited and curious about going into a hole, feeling concerned that, while on the one hand it might not be such a good idea to go into the hole, on the other hand maybe all the best things in life will become possible only after you have gone into the hole, and so on. It’s not the feelings that amaze me; I feel them all myself. It’s the idea that $20 million and a crew of more than a hundred crew members should have been devoted to dramatizing, over ninety minutes, an idea that any healthy child could express in a single simple sentence. Go ahead, smart guy, write that sentence. Read More
July 18, 2022 On Film On Paris Blues By Darryl Pinckney Sidney Poitier and Paul Newman in Paris Blues (1961). Courtesy of Metrograph. “For me as a kid,” writes Darryl Pinckney in a memoir in the Review’s Summer issue, “the film had everything I couldn’t have: cigarettes and train stations, late nights and drinking. Sex.” The film in question is Paris Blues (1961), directed by Martin Ritt and starring Sidney Poitier and Paul Newman. In honor of Pinckney’s essay, the Review and Metrograph cohosted a screening of the film on the evening of Sunday, July 10—the first in an ongoing series of cohosted evenings. Before a sold-out theater, Pinckney greeted the enthusiastic audience with a talk that spanned the glory of Sidney Poitier, the changing role of race in postwar cinema, and dreams of integration and artistic integrity. Today, we are publishing his remarks in full. The black character entered mainstream postwar cinema as a social problem. This is the milieu of Sidney Poitier’s debut, in Joseph L. Mankiewicz’s No Way Out in 1950. He is a doctor, and the black community beats off the white mob come for revenge on Poitier’s character after a bigot’s brother dies in his care. Two decades went by before a network television station was willing to air the film in prime time. In Richard Brooks’s Blackboard Jungle (1955), Poitier is thirty-one years old but completely convincing as a bright, ambivalent black student at a high school troubled by violent ethnic rivalries and nihilistic juvenile crime. In The Devil Finds Work (1976), James Baldwin recalls that Harlem audiences bayed at the Sidney Poitier character at the end of Stanley Kramer’s The Defiant Ones (1958). A black convict is suddenly free of the white convict he’s been chained to for more than an hour on-screen, but he falls off the train he hopped on to escape, because he extended his hand too far to the white convict, who had been giving him such an awful, racist time. Poitier found a film world opposed to the Hays Code, segregation, and McCarthyism by temperament as well as from principle. He fit right in. He worked with the best people right off. These films were made with studio commitment, if not entirely wanted by them. The black director Lloyd Richards made a Broadway hit of Lorraine Hansberry’s play A Raisin in the Sun in 1959, but he was passed over when it came to the making of the film, which featured the original cast, including Sidney Poitier. The film came out in 1961, a few months ahead of Paris Blues. Read More
May 10, 2022 On Film Tricks, Tension, Surface, Suspense By Andrew Norman Wilson Topkapi (1964) by Jules Dassin. Paris, 1954. Jules Dassin—blacklisted in Hollywood for his Communist affiliations—hadn’t worked on a film set in four years. He wandered the mist-shrouded city streets scouting locations for a film based on a crime novel titled Rififi. He hated the book, in part for its racism, but needed the job. The adaptation was to be shot on a $200,000 budget with an underpaid crew and no star power; in fact, Dassin himself would decide to play a central role. Dassin’s character, César, is eventually killed by Tony—a member of his own band of thieves—for naming names, in an allegorical comeuppance fantasy aimed at Dassin’s enemies in the entertainment industry: those former colleagues who, in his words, “put their careers before honor” by ratting out Communists. Tony is a recently released jewel thief who, as another figuration of the effects of Dassin’s blacklisting, looks unkempt, ill, and nearly unable to breathe until he’s recruited by his friend Jo to rob a highly secure jewelry shop. This seemingly impossible task is taken on by a multilingual team assembled from Paris’s criminal demimonde, self-consciously staging the international crew’s own predicament in making the film. Read More
April 22, 2022 On Film We Need the Eggs: On Annie Hall, Love, and Delusion By Sheila Heti TWO ILLUSTRATIONS BY RICHARD KEARTON, 1896. One night, my stand-up comic brother, David, and I were sitting on my couch, talking about the joke that concludes Woody Allen’s 1977 film, Annie Hall. We’d watched the movie together dozens of times growing up, and we’d always assumed that we interpreted the ending—about how people get into relationships because we “need the eggs”—the same way. That night, we discovered we did not, and even after much talking, we found we couldn’t agree on the joke’s meaning. In the weeks that followed, I longed to restage and expand our conversation, and hopefully to answer some of the questions it had raised, so I invited a few other people into the discussion: Zohar Atkins, a rabbi and poet; Nathan Goldman, a literary critic and editor; and Noreen Khawaja, a professor of religion who has written a book on existentialism. Could we, together, get to the bottom of this profound and amazing joke? DAVID HETI The joke came up one night when Sheila and I were talking. SHEILA HETI I think we’d been talking about relationships. Read More
October 22, 2018 On Film Hayao Miyazaki’s Cursed Worlds By Susan Napier © 1997 Studio Ghibli – ND How do you live with a true heart when everything around you is collapsing? —Hayao Miyazaki I brought a friend with me the first time I saw Princess Mononoke in an American movie theater. He had no experience with Miyazaki or with Japanese culture or animation, but he was intrigued to see what promised to be a grand adventure story, especially one that was appearing in the United States under the auspices of Disney. In the middle of watching the movie, however, he started nudging me. “Who’s the good guy?” he hissed irritably. “I can’t tell which is the good guy and which is the bad guy!” “That’s the whole point!” I whispered back. Princess Mononoke inaugurated a new chapter in Miyazakiworld. Ambitious and angry, it expressed the director’s increasingly complex worldview, putting on film the tight intermixture of frustration, brutality, animistic spirituality, and cautious hope that he had honed in his manga Nausicaä of the Valley of the Wind. The film offers a mythic scope, unprecedented depictions of violence and environmental collapse, and a powerful vision of the sublime, all within the director’s first-ever attempt at a jidaigeki, or historical film. It also moves further away from the family fare that had made him a treasured household name in Japan. In the complicated universe of Princess Mononoke, there is no longer room for villains such as Future Boy Conan’s power-hungry Repka, the greedy Count of The Castle of Cagliostro, or the evil Muska of Laputa: Castle in the Sky. Miyazaki instead gives his audiences the ambitious but generous Lady Eboshi and the enigmatic monk Jiko-bō, who insists that we live in a cursed world. Jiko-bō isn’t the only one who thinks this, apparently. In the darkest moments of his tale of humans battling the “wild gods” of the natural world in fourteenth-century Japan, Miyazaki seems to be saying that all the dwellers of this realm, human and nonhuman, are equally cursed. Princess Mononoke raises questions Miyazaki had implicitly asked in the Nausicaä manga: Given what humanity has done to the planet, do we have a right to keep on waging war against the nonhuman other? Is there any way that humans and nonhumans can coexist? Read More