Linkage

Paleo Retiree writes:

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Music Du Jour

Blowhard, Esq. writes:

I’ve always loved this album.

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“The Fisher King”

Fabrizio del Wrongo writes:

fk

There’s a lot going on in “The Fisher King.” Perhaps too much. The mythic elements in Richard LaGravenese’s screenplay threaten to tip the movie out of balance, to spoil subtext by shoving it in your face. But they provide fantasist director Terry Gilliam with an entry point to the material, and he’s able to make the picture work emotionally and aesthetically even if, narratively speaking, it’s an unwieldy contraption. Gilliam’s New York is unlike any other in movies. It’s a sort of fairyland situated somewhere between fantasy and the very worst of the everyday, a place where the magical is all mixed up with the cruel. Yet Gilliam is at heart a romantic, and he amplifies these contrasts until they have a dingbat capriciousness reminiscent of the best screwball comedies. In fact, the movie might work best as a rom-com.

It’s a sort of musical too. The city’s preeminent shock-jock, Jack Lucas, played by Jeff Bridges, is heralded by “Hit the Road Jack” and the impersonal buzz of C+C Music Factory, both suggestive of blithe attitudinizing — the worst of New York. Jack spends each morning fielding calls from the lonely and neurotic. He zeroes in on their soft spots, then skewers them with aplomb. He’s paid to channel cruelty: he invites his callers to come at him, spars with them, and he always wins. And it’s horrifying because it’s meant as entertainment. On the other hand, Robin Williams’ Parry, a head case who’s dropped out of society, is in tune with something more lilting. He’s as tender as Jack is hard, and George Fenton’s occasionally Gershwin-like score is keyed to that tenderness. Parry’s fundamental optimism — a naivety the movie takes seriously —  is signaled by his affection for “How About You?,” a standard of Big Apple romanticizing that gradually evolves into the movie’s theme. Parry occasionally sings the song aloud. It’s a defense mechanism, a shield against reality. But it’s also a vocalized wish: he’s waiting for someone to sing with him.

The musical undertones of this dream Manhattan come bursting to the surface in two of the movie’s most memorable set-pieces. In one, a homeless cabaret singer played by the diminutive Michael Jeter storms through a powerhouse variation on “Some People” from “Gypsy.” The performance, given on behalf of Parry, is Parry’s way of communicating his rapture for the unwitting object of his affection, Lydia. That’s why it’s so big — it needs to match Parry’s feeling. But it’s also a consequence of Gilliam’s theatrical treatment of the mad and the homeless. It’s a treatment that might be understood as a kind of generosity: Like Preston Sturges, Gilliam and LaGravenese are never afraid to yield the stage to bit players, to let them (and their characters) show what they’ve got inside them. This gives the movie’s down-and-out grotesques a zonked quality that helps neutralize the trite notion, felt here and there in the picture, that the marginalized are more noble than the rest of us. (In a work of social realism, that notion might be deadly, but in musical-comedy terms it works, perhaps because we accept it as just another piece of stylization.)

The other big musical scene is the one everyone remembers: a large-scale transformation of Grand Central Station into a Viennese ballroom. Glimpsed through the lens of Parry’s ardor (he’s shadowing Lydia), New Yorkers rushing to work bloom into dance, their individualized motions reordering, magically, into the waltz’s revolving helix. Suddenly the famous space becomes all we’ve ever dreamed it to be: a venue not of business and self-involvement but of enchantment and romance. The transitions into and out of the fantasy are deft. It’s both exhilarating and a little sad when, the spell broken, the commuters resume their beelines as though nothing ever happened. It’s as lovely as nearly anything in Ophuls.

Parry is the movie’s gateway to that realm of enchantment, and he’s an avatar of a larger, messier humanity: he represents everything Jack can’t see through his cocoon of self-interest. When Jack attempts to assist Parry he begins to tune in to the tramp’s wavelength, yet the two men continue to operate on different registers. In a very funny scene set in a booth at a Chinese restaurant (it looks like a giant clam designed by Tiffany), Jack and his girlfriend Anne watch Parry and Lydia in disbelief as the latter pair nervously fiddle with chopsticks and communicate in a semi-verbal language peculiar to themselves. Gilliam keeps the couples on different planes, visualizing their apartness even as they sit together around a table. This strikes me as another derivation from romantic comedy: Like the Athenians and fairies of “A Midsummer Night’s Dream,” these couples, each from different worlds, are brought together as if by sleight of hand, and their lives are pleasantly muddled as a result.

Romantic comedy has always been about this muddling, this absurd commingling of seemingly incompatible realities. That’s partly why “The Fisher King” works so well as a rom-com: incompatible realities are its core. Smartly, Gilliam, art director P. Michael Johnson, and cinematographer Roger Pratt capitalize on every potential contrast. The wide-angle vertigo of Jack’s metallic world plays off the steampunk chaos of Parry’s hovel, and both bump up against the cherry-hued warmth of Anne’s ramshackle video store. These contrasts gradually pile up, expanding our understanding of the drama in ways that dialog cannot, and they yield payoffs that are unaccountably zany.

The acting is similarly cumulative. Each of the principals delves into caricature. The performances are amusing on their own, but when they come together the exaggerations mix into a jazzy bop. Mercedes Ruehl and Amanda Plummer, as, respectively, Anne and Lydia, are playing archetypal females: they’re more stable than Jack and Parry, and they want to tie these men down, to pull them away from the edges, closer to the center of society. Nearly as tall as Bridges (she’s often photographed to look taller), and emotionally much larger, Ruehl is benevolently commandeering. She’s an earth-mama Valkyrie in floral prints — a bit like Cher in “Moonstruck,” but softer, without angles. She has a great scene with Plummer in Anne’s apartment. It’s an epic of girl talk. Plummer’s pixelated volatility gradually overwhelms the conversation, until the two women are crawling on the floor, their inhibitions vaporized. (It’s a funny encapsulation of the scarily fast way in which women can bond.) As always, Plummer is a wonder to watch. Each of her reactions and line readings seems plucked from an alternate universe. The way in which she’s shot brings out the beauty in her ungainliness. Her face looks as if it’s surrounded by taffeta.

Bridges has the thankless job of playing the straight man, and he’s tasked with putting over the screenplay’s most awkward transitions. He carries it with minimum fuss, flitting you over the rough spots (he’s a seducer). Still, some aspects of the Jack character are hard to surmount. It’s unfortunate that Gilliam makes Jack walk around with a Pinocchio doll, a symbol of his need to become human. It’s a stupid idea. And it’s regrettable that the character is saddled with so much guilt. Jack, we understand, feels responsible for Parry’s condition: it was an on-air comment of Jack’s that led to the murder of Parry’s wife and his resulting madness. That’s fine as a story initiator, but by the final third of the picture Jack’s connection to Parry is still rooted in a desire to clear his conscience. There’s something gross about this. By that point their relationship should be based on affection, not on a desire to come clean. It leaves a sour taste, and it betrays the movie’s theme of selflessness. Guilt, after all, is a selfish emotion.

Nevertheless, a large part of the movie’s tone depends on Bridges: his slick, tumescent DJ may have a greater purchase on the film than Williams’ gargoyle, because Bridges gives Jack a begrudging gallantry that brings you into his narcissism, which is the basis of the movie’s conflict. We can see ourselves in Jack. Williams’ Parry, by contrast, is too otherworldy to identify with. Parry may represent the signature Robin Williams characterization: freakily sensitized, barely in control of his impulses, Parry is so open that you want to distance yourself to avoid being sucked in. Williams’ directors often used these qualities for effects that were purely comic. And for good reason: Williams could be hilarious. Yet I think his vulnerability and almost off-putting over-susceptibility are what made him memorable as an actor. Gilliam has the sense not to divest these qualities of their darkness — he avoids making them cuddly. To the extent that Parry is touching, he’s pathetically and tragically so, and at the movie’s end you’re still not confident he’ll maintain a toehold in this world.

“The Fisher King” is fraught like that; it finds its life in instability. Anne and Jack forge a truce, but it’s a wary one, and we sense it might be broken at any moment. But for a while at least each has glimpsed something in the other, and surrendered a little. When the movie is at its best it’s about this process of overcoming self-involvement. It’s asking us to look outside of ourselves, to reckon with the beguiling overflowingness of life, and to see the waltzes inside our commutes.

Related

  • Criterion recently released a lovely Blu-ray of the movie. Available here.
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Architecture Du Jour

Paleo Retiree writes:

A spectacularly cushiony and lacy column capital from the 1899 Bayard-Condict Building, the only project that the legendary Chicago School architect Louis Sullivan ever built in New York City:

Could that mofo draw or what? Intense training in drawing used to play a major role in the education of architecture students. No longer.

By the way, I have no idea if this particular column capital is an original or a reproduction. In 2000, when renovation work was begun on the building, it was found that only one of the original column capitals had survived, so the others were modeled on it.

One of the more demented assertions that was peddled in the Modernism-besotted architecture history classes I attended back in the ’70s was the notion that the Bayard-Condict Building (as well as other Louis Sullivan works) were great because they were proto-Modernist. I remember thinking that one over really hard. Impossible to dispute that Sullivan’s buildings were often, for their era, tall; that they sometimes stirred up controversy; and that they were built on steel frames. Otherwise … Well, it seemed perfectly apparent to even Youthful Idiot Me that what Sullivan was mainly up to was exploring the possibilities that new technologies and materials offered while simultaneously folding his buildings into their contexts and harmonizing them with their surroundings. Which would put him on the side of continuity, extension and respect — ie., traditional architecture and urbanism — and most definitely not on the side of Modernism, which was (and which remains) theory-driven, geometry-obsessed, determined to make creations that stand out instead of fit in, and defiantly determined to break with the (awful/evil/oppressive/unenlightened/etc) pre-1930s past. But if your whole point is to maintain that all of architecture history leads inexorably, unavoidably to your one personal favorite style, then I guess it’s unavoidable that you’ll be overlooking an awful lot of what’s perfectly obvious to anyone with a non-brainwashed eye.

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Linkage

Blowhard, Esq. writes:

fremontvegas50s

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Like a Holy Candle

Fabrizio del Wrongo writes:

There are four sorts of scenes alternated: (1) the particular history of Judith; (2) the gentle courtship of Nathan and Naomi, types of the inhabitants of Bethulia; (3) pictures of the streets, with the population flowing like a sluggish river; (4) scenes of raid, camp, and battle, interpolated between these, tying the whole together. The real plot is the balanced alternation of all the elements. So many minutes of one, then so many minutes of another. As was proper, very little of the tale was thrown on the screen in reading matter, and no climax was ever a printed word, but always an enthralling tableau.

The particular history of Judith begins with the picture of her as the devout widow. She is austerely garbed, at prayer for her city, in her own quiet house. Then later she is shown decked for the eyes of man in the camp of Holofernes, where all is Assyrian glory. Judith struggles between her unexpected love for the dynamic general and the resolve to destroy him that brought her there. In either type of scene, the first gray and silver, the other painted with Paul Veronese splendor, Judith moves with a delicate deliberation. Over her face the emotions play like winds on a meadow lake. Holofernes is the composite picture of all the Biblical heathen chieftains. His every action breathes power. He is an Assyrian bull, a winged lion, and a god at the same time, and divine honors are paid to him every moment.

Nathan and Naomi are two Arcadian lovers. In their shy meetings they express the life of the normal Bethulia. They are seen among the reapers outside the city or at the well near the wall, or on the streets of the ancient town. They are generally doing the things the crowd behind them is doing, meanwhile evolving their own little heart affair. Finally when the Assyrian comes down like a wolf on the fold, the gentle Naomi becomes a prisoner in Holofernes’ camp. She is in the foreground, a representative of the crowd of prisoners. Nathan is photographed on the wall as the particular defender of the town in whom we are most interested.

The pictures of the crowd’s normal activities avoid jerkiness and haste. They do not abound in the boresome self-conscious quietude that some producers have substituted for the usual twitching. Each actor in the assemblies has a refreshing equipment in gentle gesticulation; for the manners and customs of Bethulia must needs be different from those of America. Though the population moves together as a river, each citizen is quite preoccupied. To the furthest corner of the picture, they are egotistical as human beings. The elder goes by, in theological conversation with his friend. He thinks his theology is important. The mother goes by, all absorbed in her child. To her it is the only child in the world.

Alternated with these scenes is the terrible rush of the Assyrian army, on to exploration, battle, and glory. The speed of their setting out becomes actual, because it is contrasted with the deliberation of the Jewish town. At length the Assyrians are along those hills and valleys and below the wall of defence. The population is on top of the battlements, beating them back the more desperately because they are separated from the water-supply, the wells in the fields where once the lovers met. In a lull in the siege, by a connivance of the elders, Judith is let out of a little door in the wall. And while the fortune of her people is most desperate she is shown in the quiet shelter of the tent of Holofernes. Sinuous in grace, tranced, passionately in love, she has forgotten her peculiar task. She is in a sense Bethulia itself, the race of Israel made over into a woman, while Holofernes is the embodiment of the besieging army. Though in a quiet tent, and on the terms of love, it is the essential warfare of the hot Assyrian blood and the pure and peculiar Jewish thoroughbredness.

Blanche Sweet as Judith is indeed dignified and ensnaring, the more so because in her abandoned quarter of an hour the Jewish sanctity does not leave her. And her aged woman attendant, coming in and out, sentinel and conscience, with austere face and lifted finger, symbolizes the fire of Israel that shall yet awaken within her. When her love for her city and God finally becomes paramount, she shakes off the spell of the divine honors which she has followed all the camp in according to that living heathen deity Holofernes, and by the very transfiguration of her figure and countenance we know that the deliverance of Israel is at hand. She beheads the dark Assyrian. Soon she is back in the city, by way of the little gate by which she emerged. The elders receive her and her bloody trophy.

The people who have been dying of thirst arise in a final whirlwind of courage. Bereft of their military genius, the Assyrians flee from the burning camp. Naomi is delivered by her lover Nathan. This act is taken by the audience as a type of the setting free of all the captives. Then we have the final return of the citizens to their town. As for Judith, hers is no crass triumph. She is shown in her gray and silvery room in her former widow’s dress, but not the same woman. There is thwarted love in her face. The sword of sorrow is there. But there is also the prayer of thanksgiving. She goes forth. She is hailed as her city’s deliverer. She stands among the nobles like a holy candle.

Providing the picture may be preserved in its original delicacy, it has every chance to retain a place in the affections of the wise, if a humble pioneer of criticism may speak his honest mind.

— Vachel Lindsay

Related

  • Lindsay’s “The Art of the Motion Picture” is one of the essential movie books. Accessible here.
  • “Judith of Bethulia” was in many ways Griffith’s warm-up for the Babylonian sequences in his later “Intolerance.”
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Neon Du Jour

Blowhard, Esq. writes:

nathansconeyisland

Nathan’s at Coney Island, Brooklyn, New York. OK, it would’ve looked a lot better lit up at night, but we bailed before it got dark.

Click on the image to enlarge.

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Juxtaposin’: Fredric Wertham Lives!

Blowhard, Esq. writes:

laurahudson

Comics nerd and intersectional feminist Laura Hudson thinks that “Rape Scenes Aren’t Just Awful. They’re Lazy Writing”:

A small but terrifying study conducted on college-age males earlier this year found that around one in three men said they would be willing to rape a woman if there were no consequences—but only if you didn’t call it “rape.” For these men, the resistance or disinterest of women was viewed as insincere or inconsequential, and the use of force or coercion was seen as either acceptable, or a nebulous “gray” area—but not “rape rape.” That’s why definitions of rape and consent are so crucially important: They literally encourage people to commit acts of rape by redefining them into social acceptability. Simply put, any form of media that reinforces any of these ideas actively enables sexual assault.

The impulse to sexualize women is so knee-jerk and compulsive that sexiness becomes functionally mandatory, which sets the stage for maximum creepiness any time those characters suffer, and particularly when they suffer sexual violence.

As Rachel Edidin wrote in her critique of sexualized rape scenes, “Women are exaggeratedly—and always—sexy. They’re sexy on the phone. Sexy on the job. Sexy fighting. Sexy tortured. Sexy dead. Sexy raped.”

If you’re a woman in media, you’re basically the sexy Halloween costume of human beings in a world where Halloween never ends. Again, I cannot believe I have to say this, but if a movie or TV show can’t visualize a woman in non-sexual terms even for the brief duration of a rape scene, it has no business depicting rape scenes.

One of the reasons that creators of media like to include rape in their work is specifically because it elicits strong feelings, even when divorced from all context and consequences. Think of it as a recipe for cheap drama: Take a story, add one rape, stir vigorously, and presto—instant emotional reaction! This is both incredibly lazy and incredibly callous, but it works, so people keep doing it. Rape has been so overused and misused in popular media that adding yet another manipulative sexual assault to the world just to heighten the stakes of a story or have a Very Special Episode is not just one of the most offensive things a writer can do, it is also one of the most boring.

Photo-Of-Fredric-Wertham-16

From Wikipedia’s entry on Fredric Wertham:

Fredric Wertham (March 20, 1895 – November 18, 1981) was a German-born American psychiatrist and crusading author who protested the purportedly harmful effects of violent imagery in mass media and comic books on the development of children. His best-known book was Seduction of the Innocent (1954), which suggested that comic books were dangerous to children. Wertham’s criticisms of comic books helped spark a U.S. Congressional inquiry into the comic book industry and the creation of the Comics Code. He called television “a school for violence“, and said “If I should meet an unruly youngster in a dark alley, I prefer it to be one who has not seen Bonnie and Clyde.”

From Wikipedia’s entry on Seduction of the Innocent:

Seduction of the Innocent is a book by German-American psychiatrist Fredric Wertham, published in 1954, that warned thatcomic books were a negative form of popular literature and a serious cause of juvenile delinquency. The book was taken seriously at the time, and was a minor bestseller that created alarm in parents and galvanized them to campaign for censorship. At the same time, a U.S. Congressional inquiry was launched into the comic book industry. Subsequent to the publication of Seduction of the Innocent, the Comics Code Authority was voluntarily established by publishers to self-censor their titles.

I love the incredulity of the clause “The book was taken seriously at the time…” Imagine that someone would take such arguments earnestly! We know better now!

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Linkage

Paleo Retiree writes:

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Taste Thrill Du Jour

Paleo Retiree writes:

After lunch in Chinatown at this good place, Blowhard Esq. and I couldn’t resist sampling a specialty flavor at The Original Chinatown Ice Cream Factor nearby:

Durian ice cream! “Is it really popular?” I asked the woman behind the counter. She nodded. “A lot of people want to try it,” she said. “It’s not as repulsive as the real thing.”

“Not so bad!” said Blowhard Esq. after his first plastic spoonful. I concurred. The flavor reminded me of apricots, only ranker. (In all fairness, I was also reminded of a couple of classic descriptions of the joys of consuming durian. One: “It’s like eating vanilla ice cream while sitting in an outhouse.” The other, from Anthony Bourdain: “It’s like French-kissing your dead grandma.”) Blowhard, Esq. ate another plastic spoonful. “There’s definitely something off about it,” he mused. “But not in the worst way.”

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