the big sleep, by howard hawks

So last week, after a brief holiday hiatus, Skunkcabbage and I returned to the business of Film Club. The last film we looked at, The Maltese Falcon, featured Humphrey Bogart playing private detective Sam Spade, and we decided to carry on in that vein this week, taking a look at Bogart playing private detective Philip Marlowe in Howard Hawks' The Big Sleep.

I often think of a movie's plot as consisting of all the narrative "questions" that are unanswered at any given moment. In order for a film to be plot-driven, it needs to have at least a few questions "open" (unanswered) at each moment of its run-time; that's what keeps viewers curious and invested in seeing how the story turns out. Watching The Big Sleep, however, is like seeing this principle in total overdrive. The film dumps so many questions in your lap, and has so many of these questions "open" at any given moment, that to even try to hold them all in your head is nearly impossible without a notepad.

The film opens with Marlowe being called to the home of one General Sternwood, who wants him to investigate a scheme in which someone is blackmailing one of his daughters, Carmen. This leads to some obvious questions: Who is blackmailing Carmen? Why? What do they have on her? Before Marlowe leaves, the film throws a few more in our direction: What's the deal with Sean Regan, Sternwood's companion, who has mysteriously vanished? Why does Vivian, Sternwood's other daughter, seem to take such an interest in trying to figure out why Marlowe's been hired?

Once the investigation begins, the questions really begin piling up. Who killed this guy?

Or this guy?

What's gangster Eddie Mars' relationship to all of this? What about Joe Brody, another blackmailer? What about Mars' wife, who appears to also be missing? By midway through the film has so many "open" questions that its plot begins to resemble a kind of porous texture, shaped almost entirely by the narrative gaps that its puzzles define.

Most of these questions, although not all of them, do eventually end up answered, although the answers aren't particularly satisfying or memorable. (I watched the film twice this month, and even with it fresh in my memory I'd still struggle to answer all of the questions I listed above.) But the film is still totally enjoyable and entertaining, and this led me to realize that The Big Sleep is not actually plot-driven, but rather character-driven. The real pleasure is not in navigating and decoding the puzzle-structure but rather in watching Philip Marlowe, as embodied by Bogart.

When writing on The Maltese Falcon, I wrote that male viewers watching the film are likely to have the experience of wanting to be Sam Spade. That experience is redoubled here: watching The Big Sleep is like browsing through a primer on how to perform the codes of masculinity. (In this way, they can be seen as forerunners of the Bond films, which serve something of the same cultural purpose.) The Big Sleep teaches men how to dress, drink, and smoke, how to remain cool under pressure, how to be funny, and how to gather and synthesize information. It teaches men how to throw a punch:

...as well as how to take one:

Above all, it teaches men how to flirt. Director Hawks stacks the deck a bit in this regard, placing Bogart / Marlowe in a universe pretty much universally inhabited by charismatic (and receptive) women. To close, then, here's a brief gallery of some of the women Bogart encounters, opening with the most notable of the batch, the stunning Lauren Bacall:

And now the rest:

Whew. OK, so, next? Next we're sticking with noir, but we're leaving the 1930s and 40s (where we've been parked since, wow, October!). We'll be checking out the 1981 version The Postman Always Rings Twice, featuring David Mamet's adaptation of the James M. Cain novel.

Want more on Big Sleep director Howard Hawks? Film blog Only the Cinema is currently doing an "Early Hawks Blog-A-Thon," devoted to writing on Hawks films that predate Bringing Up Baby (1938). Check it out!

the maltese falcon, by john huston

[Note: the following post contains some discussion of the resolution and closing scenes of the film.]

So last week, when Film Club looked at It Happened One Night, I presented a pair of screenshots and did a quick little analysis of the power dynamic reflected between the man and the woman depicted therein. This week, we watched The Maltese Falcon (1941), and if you wanted to play the same game, you could... try doing a read on this image:

It doesn't take a degree in semiotics to figure out which one appears to be in charge here. And yet the gender politics of Falcon are more complicated than this image might initially suggest.

The woman who Sam Spade (Humphrey Bogart) is haranguing here is Brigid O'Shaughnessy (Mary Astor), and she's a prime example of that quintessential noir figure, the femme fatale. The question of whether the noir fatales are progressive is a thorny one, but one thing that can be said in the affirmative is that O'Shaughnessy certainly possesses a certain autonomy, with goals that are, for lack of a better word, self-directed. (Specifically, she's one of a number of people in search of a priceless figurine, the falcon of the title.)

Now, to be sure, there's certain degree of self-directedness in last week's female lead, Ellie Andrews—the plot of It Happened One Night is set into motion by her active resistance of her father's wishes for her—but a lot of the "comedy" of that film actually involves the breaking-down of her will in a variety of humiliating and debasing ways. The Maltese Falcon also ultimately punishes O'Shaughnessy—she's shipped off to prison for her role in one of the film's murders—but it's hard to know, exactly, how to read that fact. If I were to read the film from a feminist perspective, I would argue that the film is built around the notion of masculine authority, and the presence of a sufficiently headstrong woman unsettles that authority—it is only once that "uncontrollable feminine" is safely contained that the film's equilibrium is restored, and the narrative can draw to a close.

It's a tempting read, and yet there's a way in which the film's ending seems more bittersweet, or even downright bleak, rather than triumphant. Part of this is complicated by the (improbable) romance that erupts between Spade and O'Shaughnessy:

...and part of it is complicated by the fact that the film and Spade both always seem to maintain a respect for this headstrong woman, even when she's at her most manipulative and dishonest. In fact, you could make the argument that the film respects her because she's manipulative and dishonest. (On more than one occasion, Spade catches her in some sort of lie, and he replies (ungrudgingly) "You're good.")

In order to really buy this as a read, however, one has to understand that, in the moral universe of The Maltese Falcon, the people with the greatest claim to authority are the people who are the most proficient in their ability to control and manipulate the truth. O'Shaughnessy lies, hedges, and omits key information throughout the entire film, but Spade himself does the same, and at least as frequently. Viewed through this lens, the film's narrative can be understood as being "about" various characters attempting to establish their version of the film's narrative as dominant. Half the fun as an audience member is attempting to keep on top of the ever-shifting narrative, which means managing an incessant flow of reversals, revisions, and reveals.

Spade and O'Shaughnessy, of course, are both experts here, as is Spade's "girl Friday," Effie Perine (Lee Patrick), another tough-headed female character held in high regard by the film. The process of watching them managing and responding to this flow of information is a delight—and we're listening as well as watching, given that so much of the information is deployed verbally, through dense, nearly impenetrably rapid patter. (This is a continuation, most likely, of the sound-enabled motion picture industry of this era being "drunk on speech"—and yet these characters also feel utterly contemporary in their way: they are, essentially, prototypes for the knowledge-workers and data-managers of our own current 21st century.)

Returning to the gender issue, however, it does have to be said that in the end Spade emerges as the one highest in this hierarchy—both Effie and Bridget, ultimately, are subordinated to his mastery (Effie is in Spade's employ, and Bridget's eventually loses control of the narrative and goes down in flames). Part of the reason that Spade maintains his enduring appeal as a character, of course, is because of his ability to think so effectively on his feet: to fast-talk his way through even the most dire circumstances until he works his way back into control. (Full disclosure: as a male viewer, it's hard for me not to want to be Spade, and I'm pretty sure I'm not the only man who has had this experience.)

And yet our director, John Huston, makes this process of identification a little more complicated than it might be in the hands of a less-ambitious director. Specifically, the film is full of little hints that Spade is kind of a creepy guy. At one point he grabs Effie's wrist and squeezes it, unconsciously, until she has to protest "Sam—you're hurting me."

And the film's closing moments don't exactly show Sam as the most noble fellow, either. This is compounded by the fact that he delivers much of his final monologue with a glassy, faraway look in his eye that makes him look sinister, almost sociopathic:

In a way, what Huston is doing in this film is sort of the reverse of what Hitchcock does in Psycho (Film Club XXXIX). In Psycho, we're introduced to a person who is obviously creepy and later forced into unsettling identification with him; here in The Maltese Falcon we're introduced to a character who's easy to identify with and only as the film proceeds are we made to question just exactly what we've gotten ourselves into by doing so. Genius stuff.

For next week, we'll stick with Bogart, noir, and unstable narratives: we'll be looking at 1946's The Big Sleep, directed by Howard Hawks from a William Faulkner screenplay.

meshes of the afternoon, by maya deren

This week, Film Club watched a program of Maya Deren's short films. As a follow-up to Jean Cocteau, it worked pretty well: like Cocteau, Deren is interested in using the fundamental grammar of cinema to make us experience things we cannot experience through any other art form.

The most famous shot in Deren's entire body of work is this:

This shot appears in Meshes of the Afternoon (1943), and it's the one you're likely to see in any film textbook that discusses Deren. It's also the cover image of the DVD release of Deren's films that Mystic Fire put out, and it's also in the recent "film issue" of The Believer, as part of a brief photo-essay on "people looking out of windows."

That last appearance raises a good point: in and of itself, this shot is not that unusual or unique, and similar shots have appeared in any number of different films. Ultimately it does little to inform us about what's special about Meshes.

It is, however, a reaction shot, and I don't think I've ever seen it accompanied by the point-of-view shot that immediately precedes it, which is this:

A woman hurrying up the street? OK, also not that illuminating out of context. However, this woman is also Deren herself, and what we're seeing transpiring (from Deren's point of view up here at the window) is something that we've already seen transpire in the film (from Deren's point of view down there at the street). Deren has taken advantage of one of the fundamental facts about film—that, psychologically speaking, we tend to arrange the events we see in a film into a linear, temporal narrative—and exploited this fact to cause us to have the subjective experience of being entrapped in a time loop. Startling, which makes Deren's calm, dreamy expression in the reaction shot all the more memorable and striking.

We've already been on this street not once but twice before in this film: Deren keeps using point-of-view tricks to move us/herself back down there, going through the same basic routine (proceeding up the street, into the house, up the stairs) with new, disorienting variations introduced each time the cycle repeats.

It's not that different, ultimately, from the scenario we see play out in Groundhog Day (1993), although where Ramis and Murray play it (mostly) for laughs, the overall feeling in Meshes is one of mounting dread. For the loop appears to be inhabited not only by Deren and her duplicates but also by some frankly terrifying mirror-faced presence that Deren pursues but can't ever quite catch:

and the flickering, unstable presence of a knife implies that this error in the universe is going to work itself out in violence:

The film only lasts 14 minutes, but it's memorably hypnotic and disorienting. And so Deren's work reveals just how effectively the cinematic apparatus can be used to create deeply unusual effects: because the techniques of cinema are so effective at creating a convincing psychological illusion of "reality," even gently tweaking these techniques can create heretofore unrealized subjective experiences that are profoundly interesting, far more interesting than the use of cinema to tell a straightforward, realistic "story."

Sadly, even though cinematic effects are more, uh, effective than ever, this sort of frontier still remains relatively unexplored, still relegated to the domain of the "experimental" rather than the commercial. Perhaps the most effective purveyor of these kind of experiences practicing today is David Lynch: his three most recent films (Lost Highway (1997), Mullholland Dr. (2001), and Inland Empire (2006)), with their emphasis on duplicates, repetition, sinister forces, and unsettling domestic environments all owe deep debts to Meshes of the Afternoon. Paint the key blue and this shot could fit comfortably in Mulholland Dr.:

However, it looks like next week we'll be thinking more about the early avant-garde and the grammar of cinematic technology: we'll be watching Dziga Vertov's Man With A Movie Camera (1929).

i walked with a zombie, by jacques tourneur

So Film Club has now reconvened, and its kickoff film for 2008 was 1943's I Walked With A Zombie, which continues the "undead" theme we've been working with of late.

It's an interesting and provocative film. It opens in Canada, with a young nurse ("Betsy") accepting an assignment that brings her to the island of St. Sebastian, to caretake and potentially cure Jessica, a woman who has fallen into a seemingly irrevocable trance state:

No one is exactly certain what has happened to Jessica—there are at least three different hypotheses. Roughly speaking, they can be grouped into the medical ("she never recovered from a fever"), the psychological ("her cruel husband drove her mad"), and, of course, the supernatural ("she has become a zombie"). Our nurse learns about this theory from a representative non-white island person:

Some of these trappings, of course, are familiar from other films that deal with the idea of possession. I'm currently reading Carol Clover's Men, Women and Chain Saws: Gender in the Modern Horror Film—my notes on the book are here—and there's a whole chapter in there which examines patterns in the "occult film." In this chapter, she notes that the occult film often contains a struggle between Black Magic and White Science (she borrows these terms from another Haitian zombie film, The Serpent and the Rainbow). That struggle is definitely depicted here, and—again similar to many other films—the body being struggled over is female. (Clover writes that women's bodies, in these types of films, are spaces to be "exposed, denied, fixed, filled, colonized, [and/or] detoxified," and that's pretty much in full effect here.)

It's interesting, though, that the selected representative of White Science is female—traditionally, of course, it's male. And it's further interesting that as an agent of Science, Betsy is also an unusually sympathetic one: it isn't long before she decides that maybe taking Jessica down to the nexus of Vodou activity on the island (the "Home Fort") might actually work out as a way to cure Jessica:

It's important to point out that, at least in this point in the film, Betsy doesn't necessarily buy the theory that Jessica is, in fact, a zombie: it's more that she sees the line between White Science and Black Magic not so much as a sharp demarcation but rather as something that is potentially permeable or negotiable, with Psychology representing a kind of murky middle realm. (The film repeatedly considers the possibility that a psychological state can be the cause of a "medical" ailment, and Betsy's willingness to try magic ritual as a cure shows that she might accept the idea that a ritual can enact medical change via the conduit of its psychological force. In other words, Magical = Psychological = Medical.)

All of this is pretty intriguing (and it gets even more complicated before the film ends), and the blurry lines in effect go some way towards complicating the easy binary wherein non-white-people equal Magical (but simple) and white people equal Rational (but blinkered). The film does even more interesting things with regard to race, though: a number of times the island's Black characters, who (unsurprisingly) mostly play the roles of servants, refer overtly to the island's slavery past. as Betsy effuses about how "beautiful" everything is at the same time her Black carriage driver is calling the island a place of deep suffering. It's difficult to read this as anything other than a privileging of the Black point of view over the White one: not because the Black characters are "simple" or "noble savages" or any of that horseshit, but because they simply hold a knowledge that the White protagonist doesn't have. It's not a supernatural, "primitive" knowledge, but a literal, modern knowledge about colonial violence and its effects. The fact that the film opens with a voice-over from Betsy and closes with a voice-over from an unidentified Black character is also provocative in this regard.

This isn't to say that the film is super-progressive: it definitely trades in the image of the Black body as a source of uncanny creepiness:

—but this is still a film making unusually thoughtful and sophisticated points about race and colonialism, especially given that it was produced during a time when Black people still weren't, say, allowed to vote in this country. I'd be curious to revisit The Serpent and the Rainbow, a product of an age we like to think of as being more enlightened about matters of race, to see if it comes anywhere close to being this pointed, although I won't be doing this next week, because as my follow-up I've instead opted for us to take a look at Peter Weir's Picnic at Hanging Rock (1975).

Skunkcabbage's write-up on I Walked With A Zombie is here.