Saturday Matinee: The Wobblies

Classic Film Review: One of the Great Labor Documentaries is restored — “The Wobblies (1979)

By Roger Moore

Source: Movie Nation

“The One Big Union,” they called it, an organization that would represent every worker laboring for “The Man.” Unlike the “skilled labor” guilds of the earlier American Federation of Labor, it would take in everyone, including the the extreme exertion “unskilled” jobs — farm labor, lumberjacks, longshoremen and miners. It would be a union whose work actions and strikes were meant to not just exercise some control over their work days, their wages and their safety It would struggle to gain outright ownership of the industries where the workers toiled.

The One Big Union would rattle “ownership” in America’s rapacious “gilded age” and threaten capitalism itself if it succeeded.

“The Wobblies” is a classic labor documentary from 1979, a film that gets back to the core meaning of the film genre — “to document,” to have history recounted by those who actually lived it. Filmmakers Deborah Shaffer and Stewart Bird interviewed the dying out members and eyewitnesses to the actions and struggles of the Industrial Workers of the World, “The Wobblies,” and let these old men and women speak of the idealism, desperation and determination that drove America’s most radical labor movement, which came to life in 1905 and then disappeared, after 20 years of strife, scapegoating and bloody attacks from America’s defenders of the status quo.

The newly-restored film is a reminder of the varied styles and formats of documentaries before PBS an Ken Burns codified and formalized these films into academics and “experts” and actors reading letters or performing speeches of the figures represented.

What that looks and sounds like is a tapestry of testimonials, on and off camera, recreating an era of child labor and the murderously callous reign of America’s first oligarchs — Rockefeller and Ford, Carnegie and J.P. Morgan.

“I can hire one half of the working class to kill the other half,” financier Jay Gould sneered.

And so he could. In an era where workplace safety was deemed an unnecessary bother, when giant lumber companies could strip America’s forests with a remote workforce they could underfeed and house under deplorable conditions, when mining disasters were a simple “cost of doing business” worth no one’s attention, when hired cops and militia could be relied on to mow down longshoremen striking for an eight hour day, capitalists and capitalism were literally killing much of America, and getting anybody to care was a near impossible struggle.

“The Wobblies” uses archival silent films, still photographs, posters and performed recitations to recreate the labor ferment that boiled over from the late 1800s into the early 20th century. Interviews then hammer home what the Wobblies — their nickname may have come from Asian workers’ inability to say “I.W.W.” — represented, an impatience with the pace of reform and change.

“Work, good wages and respect” was their credo, witnesses recount.

“Free speech” battles erupted as the right to organize and protest was assaulted from Minot, North Dakota and Butte, Montana to Everett, Washington and Lawrence, Massachusetts, site of an early Wobbly unionizing success.

A hostile press and a political system bent towards the whims of the celebrated robber barons, who would quickly call for and receive lethal assistance in attacking and imprisoning labor organizers and shooting strikers was what the Wobblies were up against.

“Shakedowns” from railroaders hired to transport farm workers and lumbermen from site to work site via boxcar were common, abuse on the job and across industries was common. The Wobblies vowed that they wouldn’t just take a punch waiting for a passive public and blind-eyed government to act. They’d punch back.

The lack of experts interviewed here leaves the film with an implicit, sympathetic bias, but also deprives it of academically underscored proof of the context all this struggle took place in. World War I and the first “Red Scare,” the birth of the Soviet Union,” took place just as as the Wobblies were on the rise. A refusal to condemn or support the war, or to call off strikes during the conflict, added to heated pushback, attacks and image tarring by the press and government.

The “bomb throwers” label slapped on every labor movement since the Haymarket Square Riot was unjustly attached to the Wobblies from their birth and on into the age of animated film.

Clips from Ford-sponsored silent cinema cartoons depicting IWW organizers as rats and even an early Walt Disney (he hated unions) effort, “Alice’s Egg Plant” remind us how quick conservatives were to tie labor to the brand new boogeyman — communism — and smear workers’ rights organizations with that.

“The Wobblies” is a bracing, enthusiastic film, with many an old Wobbly recalling mottos, chants and even songs.

One remembrance ends with words he recalled his sympathetic father passing on to him. A worthy cause with worthy goals, the old Wobbly remembers his old man saying. “But it’s just a dream. It’ll never happen.”

Watch The Wobblies on Kanopy here: https://www.kanopy.com/en/product/12764581

Saturday Matinee: Hero – The Extraordinary Life of Mr. Ulric Cross

Hero – the extraordinary life and times of Ulric Cross

By Stephen Spark

Source: Soca News

Hero has landed. Frances-Anne Solomon’s film about the life of Ulric Cross – eight years in the making ‑ has finally reached London, though only for a few screenings. If the audience reaction at the premiere at Brixton’s Ritzy cinema was anything to go by, this film, like its subject, is destined for great things.

In conventional terms, Cross was indeed a hero. He was born in Belmont, Trinidad, and after school and some inconsequential jobs, he joined the Royal Air Force when war broke out. He became a navigator for an RAF pathfinder squadron, flying low-level missions over enemy territory to mark targets for the bombers to hit. This was not a job guaranteed to increase your life expectancy, and his near-suicidal decision to fly 80 missions without a break as Cross did was something that even he couldn’t really explain. He was, famously, the most-decorated Caribbean serviceman, gaining both a DFC and DSO for his cool-headed courage.

Like many West Indian servicemen and women, he learnt that an exemplary war record counted for little when it came to finding a peacetime job in ‘civvy street’. Despite training as a lawyer, he ended up at the BBC, but the plug was pulled on him when his interviews were deemed “too political”. And at this point the story really begins.

The title ‘hero’ is a little misleading, for his war service was only one aspect of his life and, according to Solomon, among family and friends “no one saw him as a hero”. Instead, what we have is a film about a heroic life. Cross played an important part in the African independence and pan-Africanist movements in Ghana, Cameroon and Tanzania, along with fellow Trinidadians George Padmore and C L R James. The film highlights how exciting, uncertain, energising and downright dangerous it was to be an intelligent, idealistic champion of Black empowerment and unity in Africa.

It would be impossible in anything less than a full-length dissertation to do justice to all the intersecting themes Hero contains. After the screening, almost everyone this reviewer spoke to said they needed to see it multiple times.

Hero is intellectually and emotionally absorbing, and visually exciting. Solomon has made extensive use of archive footage and melded it seamlessly with newly shot elements. At the post-film Q&A session, Solomon said that she used and adapted archive footage because the budget was too tight to allow the big set-piece scenes to be shot. It’s a restriction she turned to great advantage, as it’s resulted in a film that looks distinctive and stylish, combining newsreel immediacy with feature film gloss.

Nickolai Salcedo is mesmerising and entirely believable as Ulric Cross, and there’s a fine chemistry with Pippa Nixon as his wife, Ann – clearly a strong character in her own right. Peter Williams deserves a mention for his portrayal of the plausible, but deceptive, ‘Pony’ Macfarlane, while Fraser James brings a restless energy to the fascinating and enigmatic George Padmore.

In short: thoroughly recommended – go and see it as soon as you can.

Watch Hero on Hoopla here: https://www.hoopladigital.com/title/15317967

Saturday Matinee: The Tenant

By Bence Janek

Source: Kafkadesk

The Tenant by Roman Polanski, considered the last chapter of the Polish-French director’s notorious “apartment trilogy” (after Repulsion and Rosemary’s Baby), sketches a masterful adaptation of Roland Topor’s psychological horror novel on the screen and leads the unsuspicious viewer into the darkest corners of a paranoid person’s mind struggling with a myriad of social and community stereotypes in 1970’s Paris.

There’s no place like home

Polanski not only directed The Tenant but took on the main character’s costume to play the anxious character of Trelkovsky, a middle-aged Polish-born French-naturalized bureaucrat, who is planning to rent a tiny condo in a far from ordinary apartment house in Paris.

The former tenant committed suicide, the landlord is a grumpy old man, and the residential community is full of xenophobic prejudices. All the conditions are set for a surrealistic and dramatic experience.

Whether it is owned or rented, a house is arguably the most private place in anyone’s life, a space where individuals are entitled to live their undisturbed, non-public existence as they see fit.

In Trelkovsky’s case, there is no place for such privacy: instead, he becomes a constant victim of contemptuous comments from his neighbors targeting his Polish origins, his lifestyle and at some point is even asked to sign a petition to kick out other tenants from the apartment house.

In this sense, the residential community portrayed in The Tenant is a clear representation of a resentful and hypocritical society full of stigma and prejudices, where the individual is cornered with no place to thrive.

Polanski and the anti-hero

Trelkovsky can hardly cope with such a harsh environment and becomes convinced that his neighbors want to drive him to suicide, just as they allegedly did with the previous tenant.

Given the protagonist’s evident paranoid behavior and the tyrannical policy of the residential community, this duality and continuous tension bring out the hidden bisexuality, trans-sexuality, and paranoid fear that pave the way for the complete mental and sexual transformation of Trelkovsky.

What makes this film absolutely unique is the portrayal of an utterly vulnerable character with no courage to stand up against any type of abnormality in his life, even forced to lie in the most trivial cases. Trelkovsky’s character is founded on the lack of the most basic norms of personality, an anti-hero whose identity can easily be shaped and transformed by his environment and surroundings.

The majestic peak of Polanski’s horror psychological drama is how it brings up the ruthless question of whether it is possible for an already paranoid and disturbed person to merge into a community, and what happens if he or she can’t.

And most importantly, how a group of bullies can light up latent psychological problems in an individual’s mind and bring these mental and social challenges to the surface in an irredeemable way.

Saturday Matinee: Guidance

Guidance

By Benjamin Franz

Source: Film Threat

This year I have started to explore a more cultural take on my favorite genre by experiencing China’s take on science fiction. Cixin Liu wrote a phenomenal trilogy, The Three-Body Problem, which will be adapted by David Benioff and DB Weis for Netflix in 2023. RF Kuang’s The Poppy War is a scary exploration of the Poppy Wars and the Boxer Rebellion. And now I’m here to tell you about director Neysan Sobhani’s wondrous Guidance. Set in the late 21st century, ten years after the ‘Great War,’ the film, written by Sobhani, Anders R. Fransson, and Wang Pei Yu, explores the sloppy, dishonest interpersonal relationships of people and how technology can throw a monkey wrench into an otherwise good relationship.

Three months after a bomb scare at the lab Su Jie (Francisco Chen) works, Mai Xi Zuan (Harry Song) is taking his girlfriend, Han Miao (Jia Sun), on an extended weekend to the heritage resort/museum. During the bomb scare, Han Miao was stuck in Su Jie’s safe room for six hours. What we see transpire during those six hours is Su Jie’s attempts to seduce Han Miao. She has purposefully left Mai Xi Zuan in the dark about it, but the secret is slowly creating a rift between these two young people.

Containing a built-in lie detector, the app prevents both of them from being less than fully honest.”

And then they take the pill for NIS, an AI interface Su Jie has been developing. Eventually, NIS will permit humans to have all manner of apps, but for the first few weeks, they start with an app Su Jie’s departed father was working on during the Great War. This app, Guidance, is intended to improve people and help them develop into more empathic, honest human beings. Or at least that’s the sales pitch. As we learn through a cross-cutting interview with Su Jie, it may have been initially intended as a weapon used to dig secrets out of captives.

Guidance explores all these topics through the weekend getaway of Mai Xi Zuan and Han Miao. Containing a built-in lie detector, the app prevents both of them from being less than fully honest. This scenario presents so many questions about the direction of Artificial Intelligence. Can a weapon be rehabilitated? How does complete honesty impact a relationship? Given the human impulse to subvert such candor and honesty, it should come as no surprise both main characters attempt to alter the app’s parameters.

While a slow and atmospheric exploration of Han Miao and Mai Xi Zuan’s relationship, Sobhani’s film does what great science fiction always does: deepen our understanding of each other through science and technology. Guidance is a stellar production, and I encourage you to seek it out if you wish to dip your proverbial toe into another culture’s sci-fi offerings. This is a fascinating extrapolation of China’s current endeavor to lead the world in Artificial Intelligence research. Equal parts relationship drama, science fiction, and mystery, the film leaves you stunned by its conclusion. This is a once-in-a-lifetime, truly great film, and I’m very interested to know what the filmmakers will do next.

Watch Guidance on Hoopla here: https://www.hoopladigital.com/title/15044793

Saturday Matinee: All About Lily Chou Chou

THE GRAY TRAGEDY OF YOUTH IN JAPAN: SHUNJI IWAI’S “ALL ABOUT LILY CHOU-CHOU”

By Luke Powell

Source: Sabukaru

Released in 2001, writer and director Shunji Iwai’s “All About Lily Chou-Chou” 「リリイ• シュシュのすべて」is a masterclass in complex and powerful storytelling, cinematography, and meta-textual messaging that puts on display the formative, introspective, and oftentimes malicious enigma that is the life of youth in Japan.

Set in the town of Ashikaga, the story centers around the relationship of two young boys, Shusuke Hoshino and Yuichi Hasumi, as they progress through junior high school. Hoshino is known to be one of the top students in their school and is harassed and ostracized by his classmates as a result, a commonplace occurrence for those caught outside the boundaries of conformity while growing up in Japan. Yuichi, in contrast, is shy and submissive to the societal structures that surround him, only paying attention and devoting all his personal time to the singer and songwriter Lily Chou-Chou.

In his free time, Yuichi manages an online BBS chatroom titled “Lilyholic,” which is completely dedicated to Lily and her music, and the messages sent between users of this website overlay much of the film. The mystery surrounding this chatroom and the messages between its users acts as a crucial plot point that slowly unravels in conjunction with the film’s events.

At one point, Yuichi, Hoshino, and their friends manage to secure a trip to Okinawa, during which Hoshino has a near-death experience that serves as the foundation for the cruel and unusual monster that he becomes, changing his and Yuichi’s relationship forever as he usurps his way into being the school’s bully the following school year.  Despite the title, this is not simply a story about a fictional songwriter and her music, but the disturbing and oftentimes glossed-over ways in which modern society corrupts the minds of youth, and the various ways those children attempt to cope against such odds. 

Yuichi’s love and devotion for Lily Chou-Chou is the emotional epicenter of this film, as it displays the profound ability for music to save and give meaning to young people’s lives, especially when surrounded by ignorant adults and inhumane peers. While the musician herself is fictional, Lily Chou-Chou’s mythical music expands over the course of the film, overlaying its imagery of lonesomeness, isolation, and absurdity with luscious, calming, and poignant bits of melancholic bliss; a reflection of Yuichi’s character and perspective on the world around him.

Users of the chatroom “Lilyholic” continuously exclaim their love for Lily and her ability to channel the “Ether,” an invisible yet omni-present force that connects all fans of Lily Chou-Chou together in their existence through Lily’s music. The “Ether” is an intrinsic aspect of the power her music has on those who listen to her, serving as the connective thread that weaves its way through the fabric of a fragile reality, allowing those lost in the tribulations of life to hold onto something organic, warm, and personal, an oasis among a desert of expectations, conformity, and isolation. 

It goes without saying that the music on display in this film is truly special and should be experienced firsthand, with the soundtrack growing organically as the audience learns more about Lily, her music, and the different characters in the film who become impacted by her compositions [for better or for worse].

Throughout the film, there are multiple references to the classical French composer Claude Debussy, whom users of Lilyholic cite as being one of Lily’s musical inspirations, as he was able to produce the “Ether” through his compositions. For example, the song that accompanies the opening scene of the film, titled 「アラベスク」[“Arabesuku”] is based off of Debussy’s “Arabesque No. 1.” Lily’s shrill yet comforting voice glides over synthesized piano chords, distanced hints of strained guitar, and a lo-fi drum beat that subjects the 19th-century classical work to a cybernetic restructuring – all of which results in one of the most captivating opening experiences in film.

Arranged and produced by Takeshi Kobayashi, the music of “All About Lily Chou-Chou” is a kaleidoscope of sonic captivity, melting between Lily’s somber yet grungy aesthetic as well as moments of clarity through the use of classical composers like Debussy, combining to create less of a soundtrack and more of an experience that will cling to you long after the credits have finished rolling.

The narrative direction and cinematography of “All About Lily Chou-Chou” are also aspects that cannot be ignored. The narrative’s timeline is fractured, starting chronologically from the middle of the story, eventually flashing back to the canonical beginning, and finally returning to the present to finish out the film. The script is adapted from an online novel that was written by director Shunji Iwai himself in the chatroom of a real-life version of the “Lilyholic” website, in which the director plays out the story of “All About Lily Chou-Chou” through the chat exchanges of two site users. A version of this website can still be accessed online today, and its existence is only the tip of the iceberg for the extensive material surrounding this film beyond its screen time. The narrative, in this sense, is multi-layered and meta-textual – an interactive and organic experience that not only goes beyond the medium of film but places a sense of participation and influence in the viewer, only to be powerless against the fierce, apathetic, and surreal scenes we witness.

The cinematography by Noboru Shinoda [“Hana and Alice,” “Love Letter”] is just as varied and complex as the film’s narrative, as it switches between ethereal, lush views of rice fields and angelic classroom settings in one shot, to the jarring use of hand-held cameras and disorienting angles in the next. Shinoda and Iwai were the first Japanese filmmakers to use the now discontinued Sony HDW-F900 digital video camera which was designed to reflect the look of 35mm film, further emphasizing the thematic imagery of nostalgia and dream-like isolation.

The camera work almost seems to be shot by a child at times, such as an unseen member of Yuichi’s friend group or class as they youthfully document the strange and disturbing events occurring in front of them, only focusing on the power a digital camera has without considering what they are actually recording. Or rather, Iwai may be intending for us, the viewer, to put ourselves behind the lens, acting as a silent observer to the events that unfold without the voice or power to do anything about it, which is strikingly similar to Yuichi’s character in the film itself. The combination of a fractal narrative structure and an abrasive yet realistic use of the camera encapsulates so much of the themes and messaging this film has to offer – mainly that being the confusing, frustrating, and unapologetic nature of growing up surrounded by unforgiving societal structures, while at the same time blindly attempting to hold onto and bask in the naiveté of youth. 

The subject of youth is the eye of Iwai’s proverbial hurricane of emotion and turmoil that is “All About Lily Chou-Chou.” Made in 2001, this film was produced at a time in Japan that saw a sharp increase in teenage crime and suicide following the economic collapse of 1991. In a country so wrought with societal and familial expectations, the bursting of their economic bubble proved disastrous for Japan’s teenage and young-adult population, as they were now tasked with bearing said expectations and cultural conformity against a historically low employment rate.

Commonly referred to as the “Lost Decade,” the 1990s in Japan was filled with headlines detailing the effect of the recession on the country’s young population, as teenage crime doubled in frequency, and reports of bullying and assault within schools skyrocketed. The rise in crime and disillusionment among the country’s youth resulted in many Japanese filmmakers attempting to grasp this idea of “teenage rage” through their films in the late 90s and early 2000s, such as in Takashi Miike’s “Fudoh: The New Generation” [1996] and Kinji Fukasaku’s “Battle Royale” [2000]. While these films painted a more dystopian and fantastical perspective of the violent phenomenon, Shunji Iwai wanted to represent this general angst and discontent in a more realistic manner that would directly connect with the audience it sought to portray. In one interview from 1995, Iwai reflects on his perspective towards the children who will be watching his stories: “We have to make movies that appeal to them and reflect the world they live in.” 

The characters within “All About Lily Chou-Chou” represent the cruel realities of the “Lost Decade.” They don’t conduct acts of headline-defining mass crime or comical absurdity, but instead are portrayed as unheard, misguided, and tragic children who are following in the steps of complicit adults as they attempt to find answers in a confusing world that they have no power in controlling. As shown in the film, some of these characters choose to find those answers in disturbing cruelty or abusive domination over their peers, while others try to be as passive or silent as humanly possible just to survive. And yet, while each character within this film leads a complex and difficult life that sometimes results in catastrophe, all of them are connected through the “Ether,” endlessly searching for a sense of comfort, acceptance, and understanding through the soundscape of Lily Chou-Chou. It could be said that the characters within this film are all living in, as Yuichi states in one monologue, “the age of Gray,” a liminal space of reality that seems to place their lives in a state of constant immobility and pain. Life is made void of color by the brutal violence and betrayal that these children either commit or fall victim to, and for some, Lily provides safety and guidance in that darkness, while she may also fuel the angry, merciless fire burning inside others. 

“All About Lily Chou-Chou” is dark, disturbing, and cruel in its presentation, but manages to be something so much more intimate, profound, and human in its substance. It discusses themes surrounding the troubles of youth in Japan, who are constantly cornered by cultural and familial expectations, conformity, and a social hierarchy that can be detrimental to those caught in its jaws. It portrays the fragility of youth, how easily corruptible a young mind can be, and how one source of bliss can be enough to hold onto the hope of a better tomorrow. Today, in a world dominated by online interactions, superficial connections, and an uncertain future, this film is more relevant than ever before – a true cyber hymn that anyone and everyone can find meaning within. 

We have attached the album that was released under the name “Lily Chou-Chou” after the movie was released so that you can get a better feel for the movie and the artist that is the titular character of the entire film. It features all of Lily’s music that is present in the film, and is titled “Kokyu” [or “Breathe” in English], which is in reference to the project that she released during the movie itself.

The entire thing can also be streamed on Spotify. In particular, the following songs are absolutely stunning and very representative of the movie itself:

  • Arabesque [アラベスク “Arabesuku”]
  • Flightless Wings [飛べない翼 “Tobenai Tsubasa”]
  • Glide [グライド “Guraido”] 

Watch All About Lily Chou Chou on Kanopy here: https://www.kanopy.com/en/product/5636535

Dictatorship in Disguise: Authoritarian Monsters Wreak Havoc on Our Freedoms

By John & Nisha Whitehead

Source: The Rutherford Institute

“You see them on the street. You watch them on TV. You might even vote for one this fall. You think they’re people just like you. You’re wrong. Dead wrong.” — They Live 

We’re living in two worlds.

There’s the world we see (or are made to see) and then there’s the one we sense (and occasionally catch a glimpse of), the latter of which is a far cry from the propaganda-driven reality manufactured by the government and its corporate sponsors, including the media.

Indeed, what most Americans perceive as life in America—privileged, progressive and free—is a far cry from reality, where economic inequality is growing, real agendas and real power are buried beneath layers of Orwellian doublespeak and corporate obfuscation, and “freedom,” such that it is, is meted out in small, legalistic doses by militarized police and federal agents armed to the teeth.

All is not as it seems.

Monsters with human faces walk among us. Many of them work for the U.S. government.

This is the premise of John Carpenter’s film They Live, which was released in November 1988 and remains unnervingly, chillingly appropriate for our modern age.

Best known for his horror film Halloween, which assumes that there is a form of evil so dark that it can’t be killed, Carpenter’s larger body of work is infused with a strong anti-authoritarian, anti-establishment, laconic bent that speaks to the filmmaker’s concerns about the unraveling of our society, particularly our government.

Time and again, Carpenter portrays the government working against its own citizens, a populace out of touch with reality, technology run amok, and a future more horrific than any horror film.

In Escape from New York, Carpenter presents fascism as the future of America.

In The Thing, a remake of the 1951 sci-fi classic of the same name, Carpenter presupposes that increasingly we are all becoming dehumanized.

In Christine, the film adaptation of Stephen King’s novel about a demon-possessed car, technology exhibits a will and consciousness of its own and goes on a murderous rampage.

In In the Mouth of Madness, Carpenter notes that evil grows when people lose “the ability to know the difference between reality and fantasy.”

And then there is Carpenter’s They Live, in which two migrant workers discover that the world is not as it seems. In fact, the population is actually being controlled and exploited by aliens working in partnership with an oligarchic elite. All the while, the populace—blissfully unaware of the real agenda at work in their lives—has been lulled into complacency, indoctrinated into compliance, bombarded with media distractions, and hypnotized by subliminal messages beamed out of television and various electronic devices, billboards and the like.

It is only when homeless drifter John Nada (played to the hilt by the late Roddy Piper) discovers a pair of doctored sunglasses—Hoffman lenses—that Nada sees what lies beneath the elite’s fabricated reality: control and bondage.

When viewed through the lens of truth, the elite, who appear human until stripped of their disguises, are shown to be monsters who have enslaved the citizenry in order to prey on them.

Likewise, billboards blare out hidden, authoritative messages: a bikini-clad woman in one ad is actually ordering viewers to “MARRY AND REPRODUCE.” Magazine racks scream “CONSUME” and “OBEY.” A wad of dollar bills in a vendor’s hand proclaims, “THIS IS YOUR GOD.”

When viewed through Nada’s Hoffman lenses, some of the other hidden messages being drummed into the people’s subconscious include: NO INDEPENDENT THOUGHT, CONFORM, SUBMIT, STAY ASLEEP, BUY, WATCH TV, NO IMAGINATION, and DO NOT QUESTION AUTHORITY.

This indoctrination campaign engineered by the elite in They Live is painfully familiar to anyone who has studied the decline of American culture.

A citizenry that does not think for themselves, obeys without question, is submissive, does not challenge authority, does not think outside the box, and is content to sit back and be entertained is a citizenry that can be easily controlled.

In this way, the subtle message of They Live provides an apt analogy of our own distorted vision of life in the American police state, what philosopher Slavoj Žižek refers to as dictatorship in democracy, “the invisible order which sustains your apparent freedom.”

We’re being fed a series of carefully contrived fictions that bear no resemblance to reality.

Tune out the government’s attempts to distract, divert and befuddle us and tune into what’s really going on in this country, and you’ll run headlong into an unmistakable, unpalatable truth: what we are dealing with today is an authoritarian beast that has outgrown its chains and will not be restrained.

Through its acts of power grabs, brutality, meanness, inhumanity, immorality, greed, corruption, debauchery and tyranny, the government has become almost indistinguishable from the evil it claims to be fighting, whether that evil takes the form of terrorism, torture, disease, drug traffickingsex trafficking, murder, violence, theft, pornography, scientific experimentations or some other diabolical means of inflicting pain, suffering and servitude on humanity.

We have let the government’s evil-doing and abuses go on for too long.

We’re being fed a series of carefully contrived fictions that bear no resemblance to reality.

Despite the fact that we are 17,600 times more likely to die from heart disease than from a terrorist attack; 11,000 times more likely to die from an airplane accident than from a terrorist plot involving an airplane; 1,048 times more likely to die from a car accident than a terrorist attack, and 8 times more likely to be killed by a police officer than by a terrorist , we have handed over control of our lives to government officials who treat us as a means to an end—the source of money and power.

As the Bearded Man in They Live warns, “They are dismantling the sleeping middle class. More and more people are becoming poor. We are their cattle. We are being bred for slavery.”

We have bought into the illusion and refused to grasp the truth.

From the moment we are born until we die, we are indoctrinated into believing that those who rule us do it for our own good. The truth is far different.

The powers-that-be want us to feel threatened by forces beyond our control (terrorists, pandemics, mass shootings, etc.).

They want us afraid and dependent on the government and its militarized armies for our safety and well-being.

They want us distrustful of each other, divided by our prejudices, and at each other’s throats.

Most of all, they want us to continue to march in lockstep with their dictates as fearful, controlled, pacified zombies.

This brings me back to They Live, in which the real zombies are not the aliens calling the shots but the populace who are content to remain controlled.

When all is said and done, the world of They Live is not so different from our own. As one of the characters points out, “The poor and the underclass are growing. Racial justice and human rights are nonexistent. They have created a repressive society and we are their unwitting accomplices. Their intention to rule rests with the annihilation of consciousness. We have been lulled into a trance. They have made us indifferent to ourselves, to others. We are focused only on our own gain.”

We, too, are focused only on our own pleasures, prejudices and gains. Our poor and underclasses are also growing. Injustice is growing. Inequality is growing. A concern for human rights is nearly nonexistent. We too have been lulled into a trance, indifferent to others.

Oblivious to what lies ahead, we’ve been manipulated into believing that if we continue to consume, obey, and have faith, things will work out. But that’s never been true of emerging regimes. And by the time we feel the hammer coming down upon us, it will be too late.

So where does that leave us?

The characters who populate Carpenter’s films provide some insight.

Underneath their machismo, they still believe in the ideals of liberty and equal opportunity. Their beliefs place them in constant opposition with the law and the establishment, but they are nonetheless freedom fighters.

When, for example, John Nada destroys the alien hypno-transmitter in They Live, he delivers a wake-up call for freedom. As Nada memorably declares, “I have come here to chew bubblegum and kick ass. And I’m all out of bubblegum.”

In other words: we need to get active and take a stand for what’s really important.

Stop allowing yourselves to be easily distracted by pointless political spectacles and pay attention to what’s really going on in the country.

As I make clear in my book Battlefield America: The War on the American People and in its fictional counterpart The Erik Blair Diaries, the real battle for control of this nation is taking place on roadsides, in police cars, on witness stands, over phone lines, in government offices, in corporate offices, in public school hallways and classrooms, in parks and city council meetings, and in towns and cities across this country.

All the trappings of the American police state are now in plain sight.

Wake up, America.

If they live (the tyrants, the oppressors, the invaders, the overlords), it is only because “we the people” sleep.

Saturday Matinee: Time Warp Vol 1-3

Documentary Review — “Time Warp: The Greatest Cult Films of All Time”

By Roger Moore

Source: Movie Nation

Ask a hundred film buffs what their favorite cult film is, and you’ll get 500 answers.

Because nobody wants to limit that pick to the obvious — “The Rocky Horror Picture Show,” “Harold & Maude,” “Eraserhead” — to admit how many times they’ve watched “The Evil Dead,” or to interrupt their latest trip to Lebowski Fest to give the question more serious thought.

So it’s no wonder that Quiver and director Danny Wolf couldn’t limit themselves to a single documentary, rounding up stars, directors, academics and critics to swoon over and deconstruct their favorites.

“Time Warp: The Greatest Cult Films of All Time” is a three-part mini-series, covering everything from “Freaks” to “The Warriors,” “Spinal Tap” to “Valley Girl.”

There are lots of opinions about the definition of a “cult” film, taking into account its “edge,” forbidden fruit “danger,” rejection by the mass movie audience (many were bonafide “flops” that found their audience over decades) and that ineffable “something” that makes you want to call your best friend and yell, “Friend, you have GOT to see this.”

I think John Cleese comes the closest to getting that definition right.

A cult film, Our Lord J.C. (of “Monty Python and the Holy Grail”) says, is one “that you think is much better than it is.”

“The Rocky Horror Picture Show (1975)” is celebrated as the greatest cult film of them all, a movie that opened to little notice, but which “never ever left the cinema,” as Patricia Quinn, one of several members of the cast speaking here, declares. Fans and critics and cult director John Waters (“Pink Flamingos”) talk of its impact on the culture, putting a “transvestite transexual” on screens where isolated, closeted fans could see someone that might be closer to their own sexuality than anything mainstream Hollywood was putting out.

Tod Browning’s still alarming “differently-abled” thriller “Freaks” (1932) is titled “the scariest movie ever made” by the likes of comic writer Bruce Vilanch and others.

Pam Grier talks of her glory days in Blaxploitation cinema like “Foxy Brown” and “Coffy.”

Gary Busey goes hyperbolic over “Point Break,” which has gained stature via a growing online fandom.

“Harold & Maude,” “The Decline of Western Civilization” punk documentaries, the films of the cleavage-cultist Russ Meyers and the down and dirty noir classics of Sam Fuller (“The Naked Kiss”), John Carpenter’s “Assault on Precinct 13” — a lot of ground is covered just in “Volume One: Midnight Madness.”

Everybody here is an enthusiast, and director Danny Wolf got Jeff Bridges and John Turturro to talk about “The Big Lebowski,” Rob Reiner and several others to speak about “Spinal Tap” and David Patrick Kelly to reminisce of the glory that was and remains “The Warriors.”

Those big names missing (Tim Curry, Keanu, Kathryn Bigelow, Tarantino, David Lynch, seen only in a ’70s interview) are barely missed.

Not all of it works. The conceit of having a “panel” consisting of directors Joe Dante (“Gremlins”) and John Waters, actress Ileana Douglas (?) and comic and actor Kevin Pollack (!?) could have left the hosting to Waters — the real authority, the Cult King.

There’s a whole subgenre of “revolting cult films” that aren’t so labeled but show up here. “Eraserhead” and any of the early warped Waters movies could turn your stomach.

Later installments will dwell on everything from masterpieces like “A Clockwork Orange” and “Blade Runner” to the obscure “Liquid Sky,” bonafide hits (no “cult” to them) like “Fast Times at Ridgemont High” to the zombie genre — “Living Dead” movies no longer having any cult appeal.

What, no “Stunt Man?” Well, they got to “Show Girls.” That’ll have to do.

But that’s the fun of it all, the arguments it starts. Because what really defines this sub-category of cinema is movies that have taken on a life of their own, taken over by fans.

And if the fans prefer “The Warriors” (popular, enduring, classic) to “Streets of Fire” (a lot more “cultish” for my money), they’re the arbiters.

“Time Warp,” in three installments, shows up via VOD and digital streaming, April 21 (ep. 1), May 19 (ep. 2) and June 23 (ep. 3).

Tune in. All the cool kids will be there.

Watch the Time Warp trilogy on Kanopy here:

Vol 1 – https://www.kanopy.com/en/product/11188290

Vol 2 – https://www.kanopy.com/en/product/11188292

Vol 3 – https://www.kanopy.com/en/product/11188294

FILMMAKER REVEALS THE TRUTH ABOUT SUBLIMINAL MESSAGES

By Dylan Charles

Source: Waking Times

We’re all being conditioned to think and believe certain things without any rational explanation through subliminal messaging in advertising, music, film, television, political propaganda, and military psychological operations.

Considering the definition of the word subliminal – ‘existing or functioning below the threshold of consciousness’ – it is easy to downplay the power of this brainwashing technique because most people are not consciously aware that it is happening, yet, it is affecting their lives. Once you realize that subliminal messaging is real and start to pay attention, it becomes much easier to recognize the we are, indeed, all being conditioned to behave a certain way, to want certain things, and to believe in ideas, without being able to rationally explain why.

Below is a short video in which Jeff Warrick, the director of Programming the Nation (2011), offers his take on the truth about subliminal messaging. Warrick shares a few examples of messages embedded within ads, which are not likely to be seen consciously, but are admitted into the subconscious mind.

A common response to this type of revealing information is skepticism and disbelief that sexual innuendos or random words embedded in pictures or film will not impact a person’s willingness to buy a product.

Although it is a common assumption that sex sells because for most people it is associated with feelings of pleasure, excitement, enjoyment or even love, subliminal messaging is about much more than helping advertisers sell more product. These messages are designed to have an impact on general consumer behavior and affect people’s life patterns, thus molding society as a whole, creating and captivating more and more receptive consumers.

When bombarded with subliminal messaging, the mind is likely to trigger emotions, memories or feelings, without a person’s conscious recognition of why they feel a certain way. A person may not consciously realize why they start to become more attracted to certain behaviors, lifestyles or products, but they are more likely to succumb to the attraction.

“..subliminal ads are used as a technique not only to increase sales but is also used to divert youth and involve them in such type of behaviour which is only hazardous to the consumer.” ~ (Impact of Subliminal Messaging in TV Advertisements on Consumer Behaviour – A Case Study of Youth in Kashmir Province of J&K, Blue Ocean Research Journalssource)

Are subliminal messages contributing to a variety of economic, social, and political problems currently present in our culture, such as over-competitiveness, low self-esteem, obesity, over-consumption and debt? There are many examples that support this idea and demonstrate that subliminal messaging, over time, can have a powerful impact.

Take, for instance, advertising to women. If you look at any variety of ads that are targeted at women ages 18-35, an overwhelming majority will personify that women and girls should be thin, wear lots of makeup, style their hair in certain ways, and, of course, look very sexy. It almost appears as though it is the advertisers’ job to make young women feel bad about themselves.

See the following example of women in advertising in the video below:

Other examples are films such as the Rambo series of the 1980’s and the more resent American Sniper, which glorify mindless military self-sacrifice, torture and violence. They romanticize obedience to authority and unquestioning loyalty to a war-mongering government.

“‘American Sniper’ lionizes the most despicable aspects of U.S. society—the gun culture, the blind adoration of the military, the belief that we have an innate right as a “Christian” nation to exterminate the “lesser breeds” of the earth, a grotesque hypermasculinity that banishes compassion and pity, a denial of inconvenient facts and historical truth, and a belittling of critical thinking and artistic expression.” – Chris Hedges

Below is the complete documentary by Jeff Warrick, Programming the Nation, that offers a full history behind subliminal message. In the film, Warrick examines if subliminal messaging and other subconscious techniques have conditioned the United States public to become one of the highest consuming nations in the world, accounting for about 25 percent use of the worlds natural resources even though its populace makes up less than 5 percent of the global population.