Thursday, 15 October 2015

The Camp on Blood Island

In the dying days of the Second World War the inmates in a Japanese prisoner of war camp learn that Japan has lost the war. This news is not a cause for jubilation, however, since the commander of the camp, certain to be executed for war crimes if Japan loses, will kill every prisoner, man, woman and child should he find out.

The strengths of Val Guest's The Camp on Blood Island (1958) are much the same as those of his other war is hell in the pacific entry Yesterday's Enemy (1959).

The director's quasi-documentary style is a positive, even if not as well realised as its successor due to an increasing focus upon action film elements later on.

So too, without reservation, are the sweaty atmosphere and tension that he conjures up, and the performances he elicits from a talented cast that includes Hammer stalwarts such as Andre Morell and Richard Wordsworth.

The writing nicely explores the ethical dilemmas facing those in command, both military and civilian, without didacticism or reducing these characters to mouthpieces.

This, however, also leads to one of the negatives, that the rank and file are again given less characterisation and attention – when six men are executed in reprisals for an escape all they are is a number, devoid of names and of individual identities.

Another flaw, at least for some, is likely to be the casting of actors of other ethnicities, such as the Anglo-English Marne Maitland and the white British Michael Ripper, as Japanese soldiers.

Here, however, I'd say it is important to consider the film as a product of its time and place and to recognise that, much like its companion piece, there is considerable thought-provoking ambiguity throughout.

So, for instance, Ripper's cameo role is one of a man in the wrong place at the wrong time, fated to die through no fault of his own.

Similarly, if the female prisoner who consorts with one of the soldiers is played by an East Asian actor, it is not that her character is set against the others by race, given that their numbers including other non-whites, rather by her placing of self above collective.

(As an aside, the film made me think about present-day debates around casting? Does being an actor and thus by definition playing people other than oneself render them irrelevant? Is the main issue an imbalance of power between majorities and minorities in who can play who? Is there a difference when the character being played is an actual historical figure or a religious one believed to be real?)

Wednesday, 14 October 2015

Dracula and Son

Dracula and his son Ferdinand are forced to flee Transylvania after the communists come to power and lay claim to their castle. Fleeing to the west they are separated, Dracula winding up in London and Ferdinand in Paris. They are then reuinited when Dracula goes to Paris to work on a film. It is, of course, a horror film, its star having established himself as an actor whose gimmick, as far as the public are concerned, is that he believes himself to be a vampire. Initially father and son are happy to be reunited, but then come into conflict over a woman who just happens to be the spitting image of one of Dracula's brides – the one who was Ferdinand's mother!

As is well known, Christopher Lee was reluctant to reprise his career-making role as Dracula (1958) for Hammer, apparently fearing that he could become typecast in the role as the previous generation's Dracula, Bela Lugosi, had been.

What is less well known is that Lee quite happily traded upon his star persona in Italian productions such as the spoof Hard Times for Vampires (1959) and the Carmilla adaptation Crypt of the Vampire (1964) before his eventual return to Hammer and Dracula for Dracula Prince of Darkness (1965).

As is well known, Lee thereafter reprised the role for Hammer, but with increasing unhappiness at the conditions under which he was working. Eventually he refused to re-appear as the character following The Satanic Rites of Dracula (1973), thus compelling forcing the studio to find another actor to play the role in The Legend of the Seven Golden Vampires (1974).

What is less well known is that he again played Dracula - here.

Some of Dracula and Son's gags recall earlier horror comedies, as with some invisible in the mirror scenes reminiscent of Dance of the Vampires (1968), along with the deployment of a hammer and sickle as a crucifix in the manner of The She Beast (1966) during the Blood for Dracula (1974) recalling eviction scene.

These are, however, offset by the way in which the central self-referential conceit in turn prefigures Shadow of the Vampire (1999) by a good quarter century. (A vampire pretending to be a human pretending to be a vampire – how avant-garde – as Interview with the Vampire's Claudia put it.)

In addition plenty of further laughs come from the way the film-makers explore the vampires' plight in the modern world, as with Ferdinand's needing to find a job where he is on a constant night shift and general reluctance to feed upon living human victims resulting in frequent stomach rumbling and failed attempts at raiding a hospital blood bank, working at a slaughterhouse and suchlike.

Lee's playing with his image is also a lot of fun, as is the all-in oedipal conflict between the two Draculas, while the early scenes set a couple of hundred years back prove surprisingly evocative as straight gothic romance, replete with fearful coach drivers, a creepy castle and the like.

Probably not Black Park, but certainly evocative of it.

Lee does his thing

Fans of French arthouse fare may care to note that Fat Girl director Catherine Breillat and her sister Marie Helene appear as the Draculas' love interests, making one wish that they had worked with Jean Rollin in the manner of the Catherine and Pony Castel, to further round out that familiar art/trash circuit.

I watched Dracula and Son, whose dialogue is a mixture of English, French and Romanian, in a German edition. This in itself was of interest when it came to the credits, in that these credited not only the performers but also their German dubbing voices.


Sunday, 5 July 2015

Chuck Norris versus Communism

This HBO documentary, presented via Brett Ratner, presents an account of the distinctive video culture that emerged in Romania in the final years of the Ceacescu regime via a combination of interviews and reconstructions with both ordinary people and key figures in the samizdat video scene.

Up until the mid-1980s Romanian audiences had little access to western media. What was available was heavily censored by the authorities, sometimes for reasons that made sense only to them. One reconstruction, for example, presents the screening of a breakfast scene from a Hollywood film. The scene is cut because the amount of food on the table was in excess of what would be found in a comparable Romanian scenario and painted communism in a negative light vis a vis capitalism.

The VCR – imported and costing about the same as a car – changed this as a clandestine network of dubbing, duping, distributing and front room home screenings developed. Sometimes the multiple-generation copy would be so bad that viewers had to rely upon the dubbing track to tell what was going on, while the threat of a visit from the authorities was ever-present.

The main weaknesses of the documentary are the over-use of reconstructions and some failures of explanation. For instance, was not clear how everybody of a certain age seemed to know the name of one of the most prolific video dubbers, Irina Nistor, when the authorities apparently did not, all the more so since in her day job she worked for the regime.

I would also like to have had a bit more contextualisation and comparison. We see that the Romanian dubbing culture was one where an individual, male or female, would do all of the voices, providing a running translation of the English dialogue, but are not told whether this was standard practice. We also see that swear words would be replaced – which makes for amusing viewing when the film in question is De Palma’s Scarface – but are not told if this mirrored official practice and/or was a means of attempting to make the films family-friendly.

These things said, Chuck Norris versus Communism is worth watching for anyone with an interest in global video cultures. One parallel with the British case, for example, is how the act of banning something – Hollywood product there, the video nasties here – serves only to make it that more appealing.

Wednesday, 24 June 2015

That Sugar Film

It’s impossible to watch That Sugar Film and not think of Supersize Me as an obvious progenitor and reference point.

Both are documentaries that see their director subject himself to a different diet for a period in order to chart the effects this has on his physical and emotional well being.

This said, there are sufficient differences between the two films to allow for the existence of both. In Supersize Me Morgan Spurlock took it upon himself to eat only at McDonalds and to always take the Supersize option if it were offered to him. As such he was taking in a lot more calories than he had under his pre-film diet. Here Damon Gameau, who had previously switched to a diet free from added and processed sugars, takes it upon himself to consume the same quantity of these as the average Australian. As such he takes in the same amount of calories as he had before, but just shifts the proportions of fats and sugars in particular.

If neither man’s new diet is one that the nutritional and other experts they respectively interview would recommend, Gameau’s is arguably more in line with dominant discourses. The film’s contention is that due to the debate over whether sugar or fat in the diet is (more) harmful having been won by the former lobby fats were removed from processed foods and replaced with sugars.

This leads on to another couple of points of differentiation. That Sugar Film goes into the science of food a bit more than Supersize Me, and increasingly brings in other voices besides the filmmaker’s.
So, for instance, Gameau visits an aboriginal community which began with its inhabitants following a traditional diet and then saw the introduction of western processed foods; as he community was alcohol-free changes in morbidity could not be explained away using that framework.

The science aspects are presented, like the rest of the film, in a light, breezy and undeniably slick way. This all keeps the film accessible, but also possibly a touch light on fibre.

Makeup Room

Makeup Room presents a classical unity of time, space and action, of one day behind the scenes on the shooting of a Japanese adult video (JAV).

The backstage aspect is important: though there are a number of (female) AV performers playing the roles of AV performers Makeup Room is not itself an AV. All of the filming of the sex scenes occurs off screen such that what’s said and heard, including discussions of rape and incest scenes, is more pornographic than what is seen, which amount to a few, naturalistic, flashes of breasts and buttocks.

Most of the comedy is based around the premise that anything which can go wrong will. If it is necessarily exaggerated it also comes across as having groundings in the experiences of the filmmakers.

So, for example, the performer cast in the Lolita/schoolgirl role did not anticipate having so many lines to learn for the part. She and the performer cast as the mother, who has considerably fewer lines, have been made up and costumed for their roles when the matter of the schoolgirl’s having a tattoo comes up. It turns out to be a back-piece impossible to conceal with makeup, such that the performers have to swap roles, appearances and costumes – the last of which, of course, don’t fit...

Or then there’s one performer having unknowingly been cast for a ‘lesbian’ scene and being reluctant to have her long fingernails cut seeing as she’s just spent several thousand Yen having them done. Her partner for the scene is correspondingly reluctant to be fingered by those nails...

The performers and, through this, the director’s handling impress.

Even if the film is maybe slightly over-long you also feel that this is deliberate, thought and worked through. A powerful dramatic scene between the makeup artist and one of the AV performers felt like a natural point of climax, but is followed afterwards by an anticlimactic coda as the community that has come together over the course of the day dissolves itself. Just another day at the orifice for most of those involved.

Friday, 19 June 2015

Future Shock! The Story of 2000 AD

No film or book should ever be described as the story or history of its subject, whether as a title or a subtitle. There is not The Story of Film, nor The Story of 2000 AD. Rather there are stories, histories, accounts, necessarily incomplete and intentionally or unintentionally biased.

One demonstration of this here is the absence of Alan Moore as one of the interviewees. His presence is felt, perhaps as a structuring absence, through comments from others, including his daughter Leah Moore and Neil Gaiman, on The Ballad of Halo Jones in particular.

Another, which makes Moore’s absent presence that bit more surprising, is that the filmmakers provide others associated with the comic plenty of scope to be critical of others, of one another and of themselves.

This, crucially, is in line with the anti-authoritarian mindset typical (or presented as such) of 2000 AD’s writers and artists. An irony here is that 2000 AD is shown as coming from the banning of its predecessor Action, whose mistake was to present its anti-authoritarianism in a contemporary rather than science fiction/fantasy guise. (Here I’d hope that in an extended DVD version Martin Barker was included amongst the academic commentators and that Battle's Charley’s War was mentioned.)

The most important question for 2000 AD’s creatives is presented as one of recognition. For whatever reasons -- likely worthy of a documentary in their own right -- most of those working in the comics industry were historically not acknowledged as the authors or given the rights according with this designation.

2000AD’s crediting of its creatives proved a triple-edged sword. For the creatives it meant the ability to move onwards and upwards to the USA, Marvel and DC if they wanted to. For the comic it meant talent increasingly using it as a stepping stone towards greater audiences and remuneration. For comics, especially in the US, it meant a greater breadth. (The influence of Japanese comics on 2000 AD, and/or vice-versa, if there are such, are not mentioned.)

The critical theme, and self-criticism, re-emerge. (In the spirit of self-criticism I don’t know if there is a chibi Dredd, say, but would like to.) One of 2000AD’s, and the comics industry’s failings, is given as the masculine focus. Halo Jones excepted the other key characters from the early days discussed -- Judge Dredd, Nemesis the Warlock, Rogue Trooper, Johnny Alpha -- are male.

So too, however, do the limits of the critique: the 1995 Judge Dredd film is bad, the 2012 film good. Rebellion Developments, the current owners of the brand, are good.

Overall, though, a good documentary -- if you were not around in 2000 AD’s first decade you’ll likely learn something and, if like me, you weren’t around for much after that, you’ll likely also do so.

Thursday, 18 June 2015

Remake, Remix, Rip-Off

This German documentary on Turkish popular cinema impresses in many ways, from the number of behind and before the camera personnel interviewed and allowed to speak for themselves by the self-effacing filmmakers in this age of the celebrity documentarian; the insightful remarks of well-selected academics, critics and fans; the wider context given and, above all, the number of films cited and expertly edited together.

The narrative begins with a number of luminaries from the Turkish popular cinema of the 1960s through 1980s commenting upon the finite number of plots that exist. They disagree on the exact number but together set up the titular three-R’s approach as inevitable and universal. There’s nothing new under the sun, indeed, though together those three R’s lead to others -- recombination, reinterpretation, reinvigoration, reflexivity -- when considered through an industry making 300 films a year on extremely tight schedules and low budgets.

What does it mean to watch a Turkish version of The Exorcist, Seytan, for instance, when the religious context is that of Islam rather than Christianity? Or Dracula in Istanbul, when there is the historical context of the Ottoman Empire and the Romanian Vlad Dracul? Or a superhero romp in which Spiderman, albeit in a green and purple costume, is a sadistic killer? Clearly in each case it’s going to be a very different experience from what the viewer is used to.

This said, there are plenty of reference points outside the hegemonic frameworks of Hollywood popular cinema and European/World art cinemas, with Bollywood, Italy, and Hong Kong being three that immediately come to mind.

The elements that suggest themselves, in varying quantities, from these reference points include the importance of the family film, of melodrama, and of pleasing the audience, and the unimportance of elite critics and copyright.

The discussions of the material realities of film-making in Turkey even into the 1970s are fascinating. Filmmakers did not have daily rushes and would instead only see what had been filmed after shooting had concluded. Film stock was in short supply, often only allowing for a one shot/take approach. If a filmmaker was supplied with 30 reels for each of five films, he might well opt to use 25 reels to enable him to make six films. If stock was bought on the black market it was liable to have different chemical characteristics, making colour matching an unpredictable business. Cinematographers rarely had filters to compensate for these vagaries and might improvise by using coloured gels derived from sweets -- which would then tend to melt under the heat from the lights.

In sum, improvisation was the name of the game with the real triumph that of actually being able to get films made full stop. Or, rather, not just to get films made, but also made without regular fatalities when untrained stars were generally performing their own stunts.

Though both a great introduction to Turkish popular cinema and a valuable guide for future viewing for those who’ve already seen some of the better known examples, such as Turkish Star Wars/Rambo/Star Trek/Wizard of Oz, there were a few niggles.

The dates given occasionally seemed off. For example there are clips from what is identified as a version of Dillinger, credited as 1971. The clips are also used an illustration of another important aspect of the Turkish approach, namely the re-use of existing scores, in this case that for The Godfather. However the Godfather wasn’t released until 1972 and John Milius’s Dillinger until 1973.

The discussion of how the political situation impacted Turkish filmmakers was a bit confusing. Though this could well be a consequence of the 1960s through early 1980s seeing a series of military coups and re-esablishments of civilian government, beginning this part of the narrative with the 1980 coup probably didn’t help.

Still, any film that can supply you with the frisson of Enter the Dragon’s John Saxon being mistaken for Kriminal’s Glenn Saxson, only for the interviewee to correct himself and the filmmakers happily including this, cannot but be considered a must see, if you know what I mean...