All posts by Alfred Eaker

Alfred Eaker is the director of Jesus and Her Gospel of Yes!, voted Best Experimental Film in the 2004 New York International Film and Video Festival (which can be downloaded from DownloadHorror.com here), and the feature W the Movie. He writes the column "Alfred Eaker's Fringe Cinema" for this site, covering the world of underground film, as well as regularly contributing essays on other subjects.

OUR HOSPITALITY (1923)

Our Hospitality (1923) was s first true feature film. Keaton’s previous “feature,” Three Ages (1923) was actually three short films assembled together. There was both an artistic and a commercial reason for this: Three Ages was a parody of the similarly structured D.W. Griffith feature Intolerance (1916). Additionally, Keaton had proved his audience appeal in shorts. Metro Pictures realized the inherent risk of a Keaton feature, and the structure of Three Ages created the option of breaking it down into three shorts. Fortunately for all concerned, Three Ages was a commercial and critical success.

Our Hospitality may be seen, in retrospect, as a model for Keaton’s features and a precursor to The General (1926). What separates Keaton from his peers (Chaplin, Lloyd, Langdon) is the way his character integrates into a larger narrative. That is not to say that Keaton’s films are not character driven, but the character serves the narrative, not vice versa.

Our Hospitality opens with a prologue of the ongoing feud between the Canfields and the McKays. A young Canfield and the McKay patriarch are killed in a rainy shoot out at night. To avoid the curse of the feud and further bloodshed, the McKay widow takes her infant son, Willie, and sends him north to New York. Meanwhile, the Canfields swear revenge.

Twenty years later, Willie (Keaton) is the personification of a 19th century New York Yankee, adorned in a dandified suit. His mother has since passed away when Willie learns he has inherited his father’s estate. Imagining a southern mansion waiting in the wings, Willie hops onto the next train like a salmon returning to its birthplace. Before departing, he is warned by his guardian to stay clear of the Canfields.

The trip south foreshadows the archaic world Willie is about to enter. The train itself is primitive and, naturally, encounters numerous mishaps along the way. Luckily for Willie, the ordeal is made bearable because his fellow passenger is a pretty girl (Natalie Talmadge, the first Mrs. Keaton). Unfortunately, Willie’s spawning choice here, unknown to him, is a Canfield daughter.

Still from Our Hospitality (1923)There are numerous aquatic metaphors. Willie stands apart from his fellows, like a fish out of water, with city clicker suit and queer umbrella. While fishing, he catches a minnow, throws it back, and then gets pulled into the water by a bigger fish. Willie’s mansion turns out to be a dilapidated shack and he unwittingly finds himself in the home of his sworn enemies. True to Southern hospitality, the Canfields vow not kill Willie while he is a guest in their home. When Willie learns of this, he naturally tries to remain a permanent houseguest. Almost forced out, Willie is saved from leaving by the sudden appearance of a heavy downpour. A dam blows up, nearly drowning Willie, but it also safely conceals Willie from his predators, the Canfield boys. In a reversal of the fishing line, Willie is tied, by rope, to a Canfield son. Both get hauled into the water. A descent into the rapids brings further peril, as does a waterfall. Willie dangles over the waterfall like that salmon on a line. Yet, it is the waterfall which unites Willie with his girl, allowing him to spawn.

Our Hospitality is replete with inventive sight gags (a tunnel is cut to fit the train, a horse’s rear-end is disguised as Willie in drag), but it’s really a sophisticated, yet simple retelling of the Romeo and Juliet narrative.

Next week: Sherlock Jr. (1924)

GIMME SHELTER (1970): AN INTERVIEW WITH JOHN SEMPER

Gimme Shelter (1970) is a documentary film about the last ten days of the 1969 Rolling Stones tour. The film was directed by brother documentarians Albert and David Maysles. It is best known today for having captured footage of the murder of a black man by a Hells Angels security guard at the Altamont Speedway near San Francisco. Gimme Shelter recently received the Criterion treatment on DVD. This is an interview with John Semper, Jr., who worked for Albert and David Maysles while they were editing that film.

John Semper Jr’s experience with Gimme Shelter, the Maysles brothers, documentary filmmaking, the film industry, and film as art and commerce.

“What happened was in high school I knew this guy named Gregor Shapiro. In fact, we’re still friends even though he lives in Sweden these days. Somehow Gregor had a connection to the Maysles: Albert and David. I already knew who they were because I was a budding young filmmaker back in the days when nobody under twenty saw any future in being a budding young filmmaker. It was a completely different time. We were not as drenched in media as we are today. For most of my peers being in the media was not a viable career option. That’s how long ago that was, but for me it was, and I was paying a lot of attention to the documentary filmmaking that was going on.

The Maysles were unique because they had created a custom-built,16mm hand-held camera. This was cutting edge technology. They had designed this camera. I think David had designed it. It was balanced so they could have it on their shoulder for a long period of time and it would not cause them a great deal of fatigue. The idea of something hand-held that would not cause you a great deal of physical discomfort was a huge breakthrough.

The other thing about their equipment was that the camera ran silently. 16 mm cameras in those days were extraordinarily noisy and blimps that you would put on them to make them quiet were huge. You couldn’t really do documentary filmmaking without being very visible and very loud. Not only could the Maysles carry their equipment unobtrusively, without causing them physical pain, but it was silent so after a while people forgot that they were there.

They did this one documentary that got a lot of attention called Salesman [also a Criterion release] where they followed around a bible salesman in New England, following him from door to door. The fact that they could get this candid footage was unheard of. Also, the fact that you could record sound on the fly. Remember sound had to be recorded separately from pictures. There were no cameras really that recorded sound while you were recording picture. That was all very new and exciting. The footage that they got, which today we would call “reality” footage, in those days it was very much “documentary” footage. The Maysles ability to capture people in their regular lives was unrivaled and amazing

Still from Gimme Shelter (1970)This was the late 1960s. I knew the Maysles’ work because I had seen Salesman and I was heavily into watching and studying documentaries. Gregor went and worked for the Maysles during one Christmas vacation. Gregor came back to school afterwards, and he had somehow got hold of a duplicate of the footage from Gimme Shelter where the guy gets killed: the one guy that the Hells Angel is knifing, a poor black guy who is wearing a lime green suit. Gregor had this footage and he showed it to us. We were all just mesmerized that this had happened and that Gregor had the footage.

As I recall, Gregor was not as interested in film as much as I was. He had just kind of stumbled onto this job. Gregor was more interested in still photography. He turned to me and said: “I know you are really interested in film. Why don’t you come to New York with me next summer, I will introduce you to the Maysles. Let’s see if we can work there again.”

That summer Gregor and I went to New York and stayed at the Chelsea Hotel. The first night we walked in who was in the lobby, drunk out of her mind, but Janis Joplin! We were checking in and Janis Joplin comes walking Continue reading GIMME SHELTER (1970): AN INTERVIEW WITH JOHN SEMPER →

SATANTANGO (1994)

Bela Tarr’s Satantango (1994) is a seven and half hour long, glacially paced, acerbic adaptation of László Krasznahorkai’s novel. It is the second of four films in which Tarr has collaborated with Krasznahraki as writer, beginning with Damnation (1988) and most recently The Turin Horse (2011).

Tarr is frequently and aptly compared to . Like Tarkovsky, Tarr’s films require intelligence and patience. At this length, Tarkovsky may seem hyperkinetic, particularly to Western viewers. Yet, patience reaps a rich spiritual reward. Indeed, Tarr may be the most spiritually intuitive filmmaker since Tarkvosky, Bresson, and Dreyer.

In certain ways Satantango is comparable to composer Morton Feldman’s six-hour string quartet. Dissonance, pauses, and silence, mixed with humor and desolation cast a shimmering, hypnotic spell. The monochromatic humor of Satantango lingers on in the consciousness, demanding viewer concentration. Despite, and because of, its challenges, it is best viewed in a single setting.

The opening is akin to a prolonged overture: a ten minute, continuous tracking shot of cows wandering aimlessly through a barren village, setting the bleak, avant tone. The film is broken down into twelve episodic movements: the twelve steps of a tango. Savage canines, unrelenting rain, wretched peasants and magnetic charlatans are the town’s muddy occupants. Never has mud seemed so simultaneously visceral and ethereal. Never has a tango been presented as so relentlessly static.

Still from Satantango (1994)In one of most unsettling moments in the entirety of cinema, a young girl (Eirka Bok) torments and poisons her cat (yes, it was staged) before she samples the poison herself. Architectural facades and soaked, dilapidated concrete slabs adorn the film like mildew from relics of Christmases past.

Much of Satantango is filmed in long, continuous takes in real-time. A five-minute tracking shot follows two characters besmirched with trash from a blowing wind. Tarr’s camera envelops seven sleeping characters while the narrator describes their dreams. The devil’s tango is “plodding, plodding, plodding” like a hysterical, whimsical apocalypse homing in on the dying breaths of Hungarian communism. Its denizens face their slide into oblivion with an inebriated stupor, moving like the overture’s lethargic herd. Tarr’s camera details “the logic of life” with gorgeous precision, memorializing the villagers’ moribund aimlessness. They will go down scheming, defiantly mocking western capitalism’s attention deficit disorder.

There is tension aplenty in the arrival of a resurrected messiah, and so the film is indeed as much about its duration as it is about narration. Thankfully, Tarr keeps his narrative structure diaphanous. Opacity would have rendered it lifeless. Everything is caught in Tarr’s courageously mundane odyssey: buzzing flies, raspy coughs, and repetitively ticking clocks are beautifully preserved in celluloid amber. The Jonah-like prophet (Mihaly Vig) proves to be as dubious a hope as the political systems Tarr so mercilessly parodies.

The final shot, of the doctor boarding up a window, methodically removing every vestige of light, is replete with multifarious meanings. Satantango has an innovative texture. It is experiential rather than narrative. It is also startlingly visionary and postmodern, reminding us that the medium of film is a relatively young one with boundless potential.

BUNUEL’S “UN CHIEN ANDALOU” (1929)

Further thoughts on the Certified Weird “Un Chien Andalou” (1929)

“Moving pictures merely repeat what we have been told for centuries by novels and plays. Thus, a marvelous instrument for the expression of poetry and dreams (the subconscious world) is reduced to the role of simple REPEATER of stories expressed by other art forms.”–Luis Bunuel

Although Un Chien Andalou (1929) is believed to be one of the first intentionally Surrealist films, its iconoclastic milieu is predominantly subservient to the sovereign elements of systematic realism.

True to surrealist tenets, the film’s naturalistic texture is the quintessential ingredient in its theatrical absurdity. In this sense, Surrealist film is antithetical to Expressionist film. For instance, Cabinet of Dr. Caligari (1920) utilized distorted set designs to convey dream worlds. In direct contrast, Luis Buñuel conveys the phantasmagoric reveries here through expressive, primarily organic compositions.

In “Sculpting in Time,”  locates the pulse of Buñuel’s texture:

The driving force of his films is always anti-conformism. His protest—furious, uncompromising and harsh—is expressed above all in the sensuous texture of the film, and is emotionally infectious. The protest is not calculated. Bunuel’s work is deeply rooted in the classical culture of Spain, born on one hand of a deep love for country, and on the other of his seething hatred for lifeless structures, for the brutal, milking dry of brains. The field of vision, narrowed by hatred and disdain, takes in only that which is alive with human sympathy, the divine spark, ordinary human suffering, which has steeped into the hot, stony Spanish earth.

Andalou‘s cinematography is classic, elegant and traditional. Again, Buñuel utilizes minimalistic compositions (i.e. point of view) to frame complex psychological acts of voyeurism. Buñuel often stated that he was completely uninterested in the aesthetics of filmmaking. While that flamboyant claim might be suspect, this deliberate choice astutely serves his Surrealist agenda.

Extreme close-ups (like the still shocking opening sequence) are utilized only when absolutely necessary. Much of the camerawork is rudimentary and unobtrusive. This allows the viewer to engage with the dialectic thrust between the film’s protagonists and its symbology.

The editing further validates Buñuel’s claim of disinterest in aesthetics. Freudian affiliations, naturally, abound. Dissolves are employed merely to inspire emotional tension. The ants in the stigmatic palm are weaved into a woman’s armpit, followed by the image of a sea urchin. The result is shrewdly discomforting and challenging film poetry. Through editing, Buñuel propels the viewer into an idiosyncratic subconscious mirage.

As a silent film, Un Chien Andalou thinks differently than sound film. (, when asked near the end of his life, why he felt he was one of the extreme few silent filmmakers who survived the transition to sound, answered: “I suppose because I realized silent film was a different art form.”) This is clear in the use of Richard Wagner’s “Tristan und Isolde” as a soundtrack and a subtext (the music was conceptually there from the beginning, although the sound was only added later). Shot in two weeks on a meager budget financed by his mother, Buñuel could hardly afford a score. However, his choice of music and its context in relation to the film was influential in the “non-writing” of the piece.

Buñuel was an erudite cultural omnivore who raided different art forms to enhance his own art. He was well aware of “Tristan”’s impact and influence. “Tristan und Isolde” boldly introduced dissonance to opera, and the world reacted. Isolde’s “Liebestod,” taking place after the death of Tristan, synthesizes the preceding dissonance through her own transcendental, sensual death.

Still from Un Chien Andalou (1929)Buñuel filters this potentially incandescent vignette through a natural, highly lit filter. This serves as a compelling visual counterpart to the narrative context supplied by the usage of Wagner.

Buñuel’s aural editing, again, reveals a psychological rather than an aesthetic choice. Isolde’s immolation gives way to bawdy brothel music. Bunuel’s editing style parallels the traditional rhythmic continuity editing prevalent in the period. Low angles, overhead shots, et. al., employed conservatively, symbolize the relationship between the highly stylized performances and the participatory camera work. Melot’s murder of his friend Tristan is also mirrored by the shooting of Andalou‘s protagonist, rendering Buñuels claim the film was merely a catalog of random absurdities as highly suspect.

Buñuel’s predilection for not so subtle swipes at clerical hypocrisy is already present in this, his first film. He would continue taking such shots throughout his body of work, of course. Some have confused this with anti-religiosity. With a Jesuit education, Buñuel was well-equipped to shock and delighted in doing so, as did Alfred Hitchcock in a slightly more conventional way. (Hitchcock also received a Jesuit education).

Buñuel’s shocking religious imagery here involves a dead jackass and two priests. With dangling cigarette, Buñuel sharpens his razor for the bourgeoisie. Sergei Eisentstein saw Un Chien Andalou as the disintegration of bourgeois consciousness, and Buñuel hoped bourgeois audiences would prove that point by rioting in reaction to the film. They didn’t riot, and naturally, this inspired Buñuel to surpass this clerical mockery in L’ Age d’Or (1930). The government of Spain reacted with banishment.

Salvador Dalí, the co-writer who was in some quarters credited as co-director, claimed, after the fact, to have been a more prominent force in the production. While Dali did repeat the infamous eye slicing in the dream sequence he composed for Alfred Hitchcock’s Spellbound (1945), Un Chien Andalou is more characteristic of Buñuel’s oeuvre.

THE CHASER (1928)

The Chaser (1928) was ‘s second directorial feature for First National studios. His third and final feature, Heart Trouble (1928) is considered lost. The few who did see Heart Trouble claimed that it could have restored Langdon to prominence. However, by then First National had written their star off, canceled his contract and punished his risk-taking by yanking Heart Trouble. In most likelihood the studio destroyed all the copies.

In his review of Chuck Harter and Michael Hayde’s book “Little Elf: A Celebration of Harry Langdon,” Leonard Maltin writes: “Harter and Hayde are so pro-Langdon that they feel it necessary to disparage  [who directed Langdon’s first film] at every opportunity… the authors take heavy-handed swipes at Capra at every opportunity, ignoring the fact that Langdon’s features did take a nosedive after the collaborators parted company. I remember sitting with an audience stunned into silence as we watched Three’s a Crowd and The Chaser when Raymond Rohauer first presented them theatrically in 1971. They are painfully unfunny. There were other factors that worked against these late-silent features aside from Capra’s departure, but Langdon was not destined to succeed as his own producer, as this book explores in detail.”

Maltin, in his turn, takes the tried and true route of putting Capra on a pedestal, while failing to grasp the nature of Langdon’s art as Langdon envisioned it. Neither of Langdon’s surviving features attempt to be typical period comedies. While Capra’s status as a consummate commercial filmmaker is well deserved, his numerous comments regarding European film, experimentalism, and film as an art form are embarrassingly sophomoric.  Capra’s bourgeoisie elitism is so pronounced as to render useless his comments regarding Langdon’s aesthetic choices.

Still from The Chaser (1928)The European avant-garde and the Surrealists predictably had a better grasp on what Langdon was trying to accomplish.  A revealing example might be found in Wheeler Dixon’s “The Films of Jean-Luc Godard.” Dixon writes that for the script of his film, Prenom: Carmen (1983) Godard cited Beethoven’s notebooks, Rodin’s sculptures and Harry Langdon as inspirations.

In his New Yorker review of The Chaser, Richard Brody writes: “as a director, Langdon was far more radical and original than Capra ever was, which accounts for the audience’s rejection of his films. Three’s a Crowd, from 1927, is a grimly Sisyphean comedy of a lonely man in quest of a family, and its slapstick brilliance is smeared with a mire of poverty that few dramas could rival. In The Chaser, Langdon’s directorial originality fuses remarkably with his unique performance style: he gives himself long, static, and obsessional closeups of a sort that wouldn’t be seen again until the rise of the overtly modernist cinema of the nineteen-sixties. It’s time to remember Langdon as a director, too.”

As with Three’s a Crowd, Arthur Ripley provided the story for The Chaser. The movie opens with wife (Gladys McConnel) berating Husband (Langdon) on the telephone. Husband claims to be at the lodge, but it is past 8:30! Wife’s Mother (Helen Hayward)  joins her daughter in castigating Husband. Langdon’s camera lingers on Wife and Mother’s chastising for such an extended time, that it becomes progressively surreal, like a dissonant string duet. Langdon cuts to Husband, on his end, doing nothing for an elongated span of time. Eventually, Husband lethargically emerges from his lifelessness, but until then, the scene could almost pass for a still photograph. Actually, as we soon learn, Husband is engaging in voyeurism at a hedonistic party. Husband does not join in the activities himself. His lack of reaction on the telephone, coupled with his failure to join the party, strongly suggest an impotent character, an idea which will be reinforced later.

Wife and Mother go to court. Judge (Charles Thurston) denies a divorce and instead sentences Husband to 30 days of gender reassessment. Simply put, Judge forces Husband to be Wife for a month, while Wife gets to be husband. The inserts of newspaper headlines, announcing Judge’s sentence on Husband are intentionally childlike, as if culled from a dream.

From hère, The Chaser becomes postmodern.

Now parading around the house in a skirt, Husband (now Wife) sends Wife (now Husband) off to work.

A bill collector arrives, seeking a year-long overdue payment for a baby carriage. Wife calls Husband to ask. Absolutely not. We will not be needing it. The impotent Langdon is forced to return the familial dream.

After the amorous bill collector is sent a packing, the iceman cometh. After the iceman sneaks a kiss, Langdon decides on suicide. A long extended sequence on various methods of attempted self-destruction follows. When all else fails, go play golf with a buddy from the party.

Shorn of  his skirt and adorned in his swashbuckling lodge outfit, Langdon reclaims his manhood with a near lethal kiss planted on a couple of bathing beauties at the golf course. This, of course, sends him back to Wife fully revived.

A sequence involving Husband mistaken for a ghost will later influence Stan Laurel.

A small slice of Langdon’s late 1920 audience had stayed with him. However, the site of the star in drag, mistakenly believing he has laid an egg and attempting suicide, rendered them aghast. The Chaser sent Langdon’s dwindling audience packing.

Posthumously, Langdon had his defenders . The critic James Agee was among them. In his Life magazine essay, Agee wrote: “Langdon had one queerly toned, unique little reed, but out of it he could get incredible melodies. Whatever else the others might be doing, they all used more or less elaborate physical comedy; Langdon showed how little of that one might use and still be a great silent-screen comedian. Twitches of his faces were signals of tiny discomforts too slowly registered by a tinier brain; quick, squirty little smiles showed his almost prehuman pleasures, his incurably premature trustfulness. He was a virtuoso of hesitations and of delicately indecisive motions. He was as remarkable a master as Chaplin of subtle emotional and mental process and operated much more at leisure.”