Saturday Matinee: Punk: Attitude

“Punk: Attitude” (2005) is a documentary tracing the roots, meaning and enduring influence of the punk movement of the late 70s and early 80s. Directed by Don Letts, the film offers an insider’s perspective because Letts was a catalyzing agent for the developing London punk scene, having run a clothing store called Acme Attractions and hosted parties as a reggae DJ, both often frequented by band members of groups such as The Sex Pistols, The Clash and The Pretenders. Letts later managed The Slits and began his film career as a director of Clash music videos.

Punk: Attitude also features interviews with artists directly and indirectly involved with the early punk scene including Wayne Kramer (The MC5), Mick Jones (The Clash), Jello Biafra (The Dead Kennedys), Chrissie Hynde (The Pretenders), and David Johansen (The New York Dolls) among many others. Though some punk fans may dispute the relevance of certain featured musicians or feel others were overlooked, the film provide a candid, fairly comprehensive and at times contradictory overview of punk rock as iconoclastic, raw and diverse as the music itself.

Saturday Matinee: A Girl Walks Home Alone at Night

By Jonathan Romney

Source: Film Comment

A term beloved of French film critics—and one I never tire of borrowing, just because it pinpoints its referent so well—is OVNI, meaning “UFO.” It’s used to refer to a film, usually a first feature, that’s next to impossible to categorize, that seems to have come out of nowhere, to have been made entirely against the odds—a film that appears to originate if not actually from other planets, then from some parallel cinematic dimension where the usual rules don’t apply.

Little could qualify more for OVNI-dom than an “Iranian vampire Western,” as Ana Lily Amirpour’s first feature has been dubbed. In fact, the skewed quality of A Girl Walks Home Alone at Night is accentuated by the fact that it both is and isn’t “really” Iranian. That is, the film is in Farsi, and stars a cast of Iranian or Iranian-American actors, but was shot in California, not far from Bakersfield, where writer-director Ana Lily Amirpour grew up. Taft stands in for Bad City, as the subtitles call it—or “Shahr Bad,” which may possibly be a Farsi play on words—a run-down, isolated burg where weird things happen by night, and nothing too ordinary takes place by day.

The Girl of the title (Sheila Vand) is a gamine-ish music fan who likes to dance alone in her poster-decorated den. But when she steps out onto the streets, she’s not the imperiled victim that the title—misleadingly, cleverly—would have you expect. She’s a figure of menace: a marauder who wears a chador over a very Gallic stripy matelot top, adding a curious dash of indie-kid chic to her image as a ghost figure who glides rather than walk. In fact, her gliding gait comes from the fact that she’s commandeered a terrified child’s skateboard. Spreading her robe like black wings, the Girl haunts the night like an Islamic descendant of Musidora’s Irma Vep, lawless masked heroine of Louis Feuillade’s silent serial Les Vampires.

The Girl is indeed a vampire, and more than a match for supposedly the scariest presence on this city’s mean streets—thuggish drug dealer Saeed (Dominic Rains), who has “SEX” tattooed across his neck, a sleazy drooping moustache on his chops, and a pad filled with big-bad-hunter tat (deer’s heads, tiger-print throws…). The predatory Saeed practically licks his chops at the thought of feral sex when the Girl’s canines pop out to full length with an almost comical sound effect; he doesn’t look so happy once she snaps his finger off.

The Girl can be downright terrifying: the young boy who loses his skateboard probably hasn’t done anything to merit being chilled to the bone by her, when she leans in to ask him if he’s been good, then warns him (in one of the most authentically ghoulish horror-movie rasps since Mercedes McCambridge did voice duty for Linda Blair), “I can take your eyes out of your skull and give them to the dogs to eat.” We don’t, by the way, see the dogs of Bad City, but the local cat is unsettling enough: a naturally charismatic starer which looks like it’s taking a break from sitting in a Bond villain’s lap, and which gets the best close-up in the film.

Meanwhile in Bad City, a devilishly handsome young man named Arash (Arash Marandi) is coping with the depressed excesses of his overweight junkie dad Hossein (Marshall Manesh), and working as gardener and handyman to a rich family whose spoiled daughter, the recent recipient of a nose job, sees him as her latest toy.

Things take an overtly comic turn when Arash—something of a sweet-natured dork despite his quiffed rebel demeanor—attends a Halloween party as Dracula. Walking home the worse for wear in a too-baggy cape and really ill-fitting fangs, he meets the Girl, who “lures” him to her den—or rather, wheels her decidedly floppy prospective beau back to her place on the skateboard. Things turn romantic, at once chastely and very sensually, in a beautiful extended take, as Arash approaches her and she closes in—not, as you’d expect, on his neck, but on his chest. It all happens in swoony slow motion, but with a mirror ball spinning round and filling the room with sparkles at crazy speed: a magnificent, and inexplicably romantic, paradox of pacing that adds to the eerie romance of the scene.

The couple later tryst at dead of night at the local power plant, itself lit up like a jeweled city. Why at the power plant? For the chiaroscuro, of course—that seems to be what motivates Amirpour most. This is one of those films that are shot in black and white because a director is genuinely in love with the affective and expressive possibilities of that visual choice, and especially with its ability to draw magic out of night scenes: I’m reminded of another piece of black-and-white small-town dream romance, Eric Mendelsohn’s Judy Berlin (99), which used an eclipse as the narrative excuse for its midsummer night’s encounters. In her own nightscapes, Amirpour doesn’t mess around with half-measures: DP Lyle Vincent saturates his shadows with the inkiest of blackness (as does the graphic novel that Amirpour has created to accompany the film).

A Girl Walks Home Alone at Night is a wayward, genuinely oneiric creation—look at its sudden arresting focus-pull on some oil derricks, and its graceful, gratuitous interlude of a transgender cowgirl figure dancing with a helium balloon. It manages to be tender, chilly, comic, and willfully bizarre all at once, but never has you wishing it would choose one register and stick to it. In his very enthusiastic recent review, David Thomson invokes not only David Lynch, but Vigo, Cocteau, and Buñuel, no less. Perhaps more modestly, A Girl Walks reminded me most of early Jarmusch, and of the general spirit of  late-Seventies/early-Eighties punk-influenced U.S. cinema (names like Scott B and Beth B, Amos Poe, Slava Tsukerman of Liquid Sky), because of Amirpour’s brisk disregard for genre norms, for the sense that she’s up for telling whatever story she wants to tell, any way she wants to tell it. While manifestly very polished and composed, the film nevertheless gives the impression that it’s making itself up—or dreaming itself into being—as it goes along.

There’s an oddly innocent blazing-youth romanticism about it, especially when the Girl and Arash bond over music. That feeling comes across all the more strongly because non-Farsi speakers will depend on the subtitles: it adds a tender but absurd irony to the revelation that the last song the Girl listened to was, of all things, Lionel Richie’s “Hello.” Fortunately, there’s cooler stuff on the soundtrack: the Tom-Waits-in-Tehran opening number by Iranian band Kiosk, and some Morricone-ish fanfare by Federale, a group from Portland.

A Girl Walks Home Alone at Night is bound to cause a stir in academic circles for the way that it blurs its Eastern and Western codes so thoroughly: making manifestly American settings stand in for an imaginary Iran, playing provocatively on the chador as Islamic garment and as vampire-cape substitute, having its heroine at once tender lover and murderous monster in a way that neither Anne Rice nor Stephenie Meyer would quite recognize. Overall, Amirpour’s film feels like an elaborately punkish code-scrambling gesture rather than a fully formed organic statement, but that doesn’t matter—it has style, grace, and imagination, and as artistic gestures go, could hardly be more devil-may-care. By the time it takes a final Aldrich-esque drive into the shadows, A Girl Walks Home has more than earned your attention—and got you wondering where that shadow-steeped road leads, either for its romantic duo or for Amirpour as audacious writer-director.

Watch A Girl Walks Home Alone at Night on Kanopy here: https://www.kanopy.com/product/girl-walks-home-alone-night

Saturday Matinee: Koyaanisqatsi

Source: Koyaanisqatsi.org

KOYAANISQATSI, Reggio’s debut as a film director and producer, is the first film of the QATSI trilogy. The title is a Hopi Indian word meaning “life out of balance.” Created between 1975 and 1982, the film is an apocalyptic vision of the collision of two different worlds — urban life and technology versus the environment. The musical score was composed by Philip Glass.

KOYAANISQATSI attempts to reveal the beauty of the beast! We usually perceive our world, our way of living, as beautiful because there is nothing else to perceive. If one lives in this world, the globalized world of high technology, all one can see is one layer of commodity piled upon another. In our world the “original” is the proliferation of the standardized. Copies are copies of copies. There seems to be no ability to see beyond, to see that we have encased ourselves in an artificial environment that has remarkably replaced the original, nature itself. We do not live with nature any longer; we live above it, off of it as it were. Nature has become the resource to keep this artificial or new nature alive.

That being said, my intention in-other-words, let me describe the bigger picture. KOYAANISQATSI is not so much about something, nor does it have a specific meaning or value. KOYAANISQATSI is, after all, an animated object, an object in moving time, the meaning of which is up to the viewer. Art has no intrinsic meaning. This is its power, its mystery, and hence, its attraction. Art is free. It stimulates the viewer to insert their own meaning, their own value. So while I might have this or that intention in creating this film, I realize fully that any meaning or value KOYAANISQATSI might have comes exclusively from the beholder. The film’s role is to provoke, to raise questions that only the audience can answer. This is the highest value of any work of art, not predetermined meaning, but meaning gleaned from the experience of the encounter. The encounter is my interest, not the meaning. If meaning is the point, then propaganda and advertising is the form. So in the sense of art, the meaning of KOYAANISQATSI is whatever you wish to make of it.

This is its power.

Watch Koyaanisqatsi on Kanopy here: https://www.kanopy.com/product/koyaanisqatsi-0

Saturday Matinee: J.R. “Bob” Dobbs and the Church of the SubGenius

Review By Steve Davis

Source: The Austin Chronicle

You couldn’t escape his ubiquitous mug back when Austin was truly weird. It appeared on bumper stickers, bulletin boards, telephone poles, streetlights, bathroom walls, and more: A perfectly coiffed and lantern-jawed 1950s dad, his perfectly straight teeth clenching a pipe in an ear-to-ear grin worthy of Ward Cleaver. Although his face archetypically evoked white, middle-class, heterosexual Christian conformity, J.R. ‘Bob’ Dobbs (note the mandatory quotation marks) served as the symbol of something completely different from post-war homogeneity. He was the appointed figurehead of the Church of the SubGenius, a somewhat wacky “religious” (more quotation marks, but subjectively imposed) organization formed to counter the “conspiracy of normalcy” pervading American society. Initially hatched in the playfully demented minds of two Dallas-area merry pranksters, Reverend Ivan Stang and Dr. Philo Drummond (née Douglass St. Clair Smith and Steve Wilcox, respectively), in the late Seventies, the Church was intended as a dogmatic antidote to a re-emergent mediocrity, embracing an aesthetic in confluence with evolving new wave sensibilities and tropes in music, film, and pop culture. It was an in-joke with a half-serious punchline.

The image christened ‘Bob’ first appeared in a 1979 DIY pamphlet that asked readers questions like “Are You Abnormal?” and announced “The World Ends Tomorrow AND YOU MAY DIE!” before soliciting a dollar subscription fee for this new fringe theology masquerading as performance art and satire. (Or was it performance art and satire masquerading as fringe theology?) Afterwards, non-conformists everywhere (including the band Devo, magician Penn Jillette, film director Alex Cox, and actor Paul “Pee-wee Herman” Reubens) began to jump on board and the Church ended up becoming, inexplicably or not, a phenomenon of sorts, making the indefatigable ‘Bob’ the first piece of clip art to lead a world-wide congregation.

The deftly executed documentary J.R. ‘Bob’ Dobbs and the Church of the Subgenius demonstrates great affection for Bob and his acolytes, many of whom enthusiastically relate the Church’s mythology, history and doctrine here with a nostalgic sentimentality usually reserved for reckless-youth silliness. (Full disclosure: the film was executive produced by Chronicle co-founder Louis Black.) Their monikers set the tone – Reverend Susie the Floosie, Nurses Vicki and Kelly, Papa Joe Mama, Dr. Howland Owll, and Reverend Dr. Onan Canobite, among others. Special mention must go to a delighted Arch Doctor Saint Margaret, the late and sorely missed Margaret Moser, Austin Chronicle music columnist and legendary Texas Blonde. These eager talking heads – including the aforementioned Messrs. Stang and Drummond—discuss the early anarchic gatherings of the SubGenius faithful at so-called “devivals”, attempt to explain the undefinable zen of “Slack” that all church members strive for, recount Bob’s infamous assassination onstage at San Francisco’s Victoria Theatre (catlike, he has many lives), and recall the prophecy of the Rupture, when (7 a.m., July 5, 1998, to be exact) Church members would rise up against the norms who’ve robbed them of Slack and ascend to pleasure saucers piloted by alien sex goddesses. (Like most patriarchal sects, the Church skewed towards a boy’s club mentality.) It all sounds fantastic. And it is, in every meaning of the word.

Director Boone and her crew make good use of those interviews, as well as grainy film footage and subliminal imagery, to document the story of Bob and his Church, which still thrive albeit to a much lesser degree, despite challenges that include competition from the internet, cult-related tragedies like the Columbine massacre, and some negative press (deserved and undeserved) over the years. While some question whether there’s any room left for relatively benign organizations like the Church of SubGenius in this hardcore conspiracy-driven world, the documentary ends with the hope there will always be a place for nonthreatening weirdos to worship. To those naysayers who disagree, I quote from the Scripture of Bob: “Fuck ’em if they can’t take a joke.”

Watch J.R. “Bob” Dobbs and the Church of the SubGenius on Kanopy here: https://www.kanopy.com/product/jr-bob-dobbs-and-church-subgenius

Saturday Matinee: Cops vs. Thugs

Cops Vs. Thugs — No Honour Among Thieves (or Cops)

By Ben Warnock

Source: Ben Warnock Blog

“Yakuza and cops are just the same. We respect the law instead of a code. We’re the dropouts who couldn’t get good jobs.”

“We too are the dropouts of society. We all are!”

Kinji Fukasaku’s yakuza films are perhaps best described as being surrounded by an almost impenetrable, bleak aura of despair and nihilism. The cops who are supposed to be the protectors of the people are corrupt to the core, Fukasaku basically presents them as a mercenary force — one that can be bought if the bid is high enough. Government officials often use the police to do their bidding and much like their underlings are as corrupt as they come. This damning indictment of these systems does not mean that the director sides with the yakuza — often portraying them as morally reprehensible criminals — whilst their code may be one of honour, post-war Japan has created a society that allows for greedy capitalists to gain power simply at the expense of sullying their morals and code. Those who stick to a code of honour become the dead that litters the senseless gang wars that follow. Corruption is a recurring theme throughout Fukasaku’s yakuza films and Cops Vs. Thugs is perhaps his most interesting example of this outside of his famous Battles Without Honour and Humanity series.

Much like the aforementioned series of films, Fukasaku looks to highlight the corrupting nature of power and that those who seek power are often those who are corrupted the easiest. The police of the film are split between those who are corrupt but perhaps honourable in their own, twisted way — as characterised by Bunta Sugawara’s Kuno whose corruption is described as a way of keeping the peace — and the new faction led by Kaida who is vehemently against collaboration with the yakuza. However, Kaida’s allegiances should not be mistaken as honourability as Fukasaku is certain to illustrate. Kaida’s behaviour humiliates his co-workers in public spectacles — including repeatedly using his judo skills on an elderly police officer — where his power is cemented amongst the other police officers. This damning indictment of the police is nothing new to the films of Fukasaku but here, the director highlights that those who seek the position of a police officer are those who are power-hungry and susceptible to corruption from many outside forces. As Sugawara’s Kuno states when asked why he became a cop:

“I wanted to carry a gun. After the war only cops and narcotic agents could carry guns….we were short of food…every time we tried to buy rice on the black market, the cops snatched it away. So I decided to be a snatcher”.

Unlike the famous notion that power corrupts, Fukasaku’s films prove that it is not power that corrupts but it is in the nature of those who seek positions of power in a patriarchal, capitalist system to become corrupt. It is the damaged system’s cyclical nature that corrupts individuals.

The fates of those characters who have a shred of honour — Kuno and Kawamoto — ultimately end in tragedy. Kuno’s honour and trust in his friend Hirotani ultimately leads to his escape attempt and forces Kuno’s hand in killing Hirotani. Violence begets violence and Kuno — after being demoted and transferred as a reward for saving Kaida’s life — is killed by the remaining members of Hirotani’s gang. The yakuza honour forces them to avenge the death of their leader. Kawamoto, on the other hand, attempts to save his friend’s life by getting them to surrender and is gunned down by the very friend he tried to save. The honour and trust showcased have no place within the world of the police and the yakuza. Corrupt institutions whose original purposes have become eroded and replaced by pawns of the capitalist society they inherit. This ever-changing, impermeable alliance between characters is highlighted by Fukasaku’s camera. Battles devolve into a sweeping landscape of betrayal with snitches followed by the judging eye of the camera and gunfights where the action can barely be contained within the confines of the screen. Fukasaku’s frantic kineticism within these scenes is indicative of the disorientating landscape of unknown allegiances which these characters inhabit and thrive.

The world which is represented in Cops Vs. Thugs is one that is inherently damaged from its systems of government to its criminals whose honour and code have become meaningless in the current political landscape. The real threat presented to the governing officials is not the yakuza who seek to exploit the corrupted system but a change in ideology that would bring the system crashing down. Fukasaku even highlights this own threat with the police officer whose entire character consists of his hatred of communists even ahead of the very criminals that are terrorising the streets he is meant to protect. Fukasaku’s (literal) red herring of communism here is one that rewards those who buy into the paranoia. The anti-communist officer is inexplicably a member of Kaida’s team and Fukasaku ensures that he is the first officer seen to be arresting the yakuza once they surrender. This perhaps explains that Kaida’s corruption does not lie with the yakuza but the capitalist government which seeks to strengthen its own resolve within society. The film’s epilogue showing the demotion and untimely fate of Kuno also highlights that Kaida is now a leading figure in Nikko Oil — a company that was mentioned to be corrupt as well. Hiding behind a facade of friendly exercising with his co-workers — Fukasaku pulls out from a close-up to a wide shot allowing the audience to realise that this corrupt institution is just one of many within the industrial landscape. Corruption does not just lie with the police working with the yakuza but also — and more dangerously so — lies with the police collaborating with the government.

Watch Cops vs. Thugs on Kanopy here: https://www.kanopy.com/product/cops-vs-thugs-0

Saturday Matinee: Idiocracy

Review by Fernando F. Croce

Source: Slant

By refusing to distance itself from its targets, Mike Judge’s brand of satire risks being mistaken for what it’s satirizing. The Beavis and Butthead cartoons were erroneously dismissed as a mindless extension (rather than a complicit critique) of misdirected suburban youth, a fate that can similarly befall Idiocracy, Judge’s sophomore live-action comedy—or could have, that is, if the picture had ever been actually released. Brusquely dumped by its studio without even the courtesy of a trailer, this orphaned project has, as a result, acquired such an aura of lacerating subversion—the movie 20th Century Fox was too chickenshit to distribute!—that it is more than slightly disappointing to find, upon actual viewing, not much beyond a solid episode of Futurama. Give it props for nerve, however: A world where Starbucks has become synonymous with handjobs is surely beyond the reach of Fox’s other unceremoniously-axed vision of the future.

Joe Bowers (Luke Wilson) is an ordinary Army schmoe picked as guinea pig in a government experiment. Along with mouthy streetwalker Rita (Maya Rudolph), he’s supposed to be cryogenically frozen for one year to test a hibernation program, but it isn’t until 2505 that the two are thawed out and released into a radically mutated world: The sheer proliferation of stupid people has gradually reversed the Darwinian process in the 500 years since, and the planet has become overrun with slack-jawed numbskulls barely able to string together the slangy insults the language has degenerated into. The President (Terry Alan Crews) is an ex-wrestler and former porn star, water has been replaced everywhere by sports drinks, and people are only too happy to accept, consume, and vegetate. Judge’s dystopia is a pop wasteland triggered by rampant ignorance (the very act of thinking is dubbed “faggy”) and then held down by corporate greed, a daring concept visualized in the picture’s most evocative shot, of Costco merchandise piled high toward the skies to suggest gargantuan towers ready to topple over.

As evident in the cubicle zombies of Office Space, Judge recognizes quotidian frustration and the small ways through which people revolt against it; working on a larger, broader scale in Idiocracy, however, his control quickly dissolves into a freefall of ideas and jokes, some hitting the bullseye and others landing on the floor with a thud. Judge is indifferent to anything resembling space or rhythm, yet the low-tech chintz of his approach ultimately enhances the caustic themes by making the futuristic atmosphere absurdly transparent; as with Godard’s Alphaville, we are already living in the future, for how wide a gap really separates Date Movie and Failure to Launch from Ass, the single, unchanging shot of a gassy, naked butt topping box-office charts in 2025? (The hero recalls a past when moviegoers “cared about whose ass it was, and why it was farting.”) Idiocracy is too scattershot and compromised to push the conceptual bleakness beyond the realm of lowbrow comedy, though Judge’s cultural ire remains bracing throughout: For all the characters’ slapsticky imbecility, Judge makes it clear that it’s their docile acceptance (read: political inactivity) that makes them true dumbasses.

Saturday Matinee: Night is Short, Walk on Girl

“Night is Short, Walk on Girl” (2017) is a surreal romantic comedy anime directed by Masaaki Yuasa and based on the 2006 novel of the same name by Tomihiko Morimi. The plot follows the intertwined adventures of a college senior pursuing a fellow student he’s infatuated by over the course of a wild night and the various characters they help and and are assisted by in the process. Stylistically and philosophically, it’s a cross between Yuasa’s 2004 masterpiece Mind Game and Jean-Pierre Jeunet’s Amélie (2001). This anime is also notable for being oddly prophetic with its out of left field subplot in the third act involving a flu-like epidemic originating from a selfish and cynical old oligarch.

Watch the film on Hoopla here: https://www.hoopladigital.com/title/14253206

Saturday Matinee: Pootie Tang

“Pootie Tang” (2001) is a comedy written and directed by Louis C.K. starring Lance Crouther, Chris Rock, Wanda Sykes, Jennifer Coolidge and Robert Vaughn. It’s a feature film adaptation of a comedy sketch from The Chris Rock Show and also features appearances by Kristen Bell, David Cross, Missy Elliot, Conan O’Brien, and Bob Costas. Louis C.K. has been in cultural exile for legitimate reasons and this early film of his was unanimously panned by film critics upon release. However, like even worse offenders such as Woody Allen, he was able to make people laugh (with collaboration of a talented cast and crew) and since none of the material in the film is related to what C.K. is now infamous for and he doesn’t appear in the film, it’s still possible to watch without constant reminding of the perversion of the director (whose actions aren’t as evil as Allen’s though still terrible). So I’d encourage anyone in the mood for a dumb comedy to check it out, especially those with an appreciation for blaxploitation b-movies and anti-corporate co-optation fables.

Watch Pootie Tang on Kanopy here: https://www.kanopy.com/product/pootie-tang