Tag: Cinemas

Total Recall

Source: Arnold Schwarzenegger, Total Recall: My Unbelievably True Story (New York: Simon & Schuster, 2013), pp. 13-14

Text: Our education about the world continued at the NonStop Kino, a newsreel theater near the central square in Graz. It ran an hourlong show over and over all day. First would be a newsreel with footage from all around the world and a voice-over in German, then Mickey Mouse or some other cartoon, and then commercials consisting of slides of various stores in Graz. Finally, music would play, and the whole thing would start again. The NonStop wasn’t expensive – just a few schillings – and each newsreel seemed to bring new wonders: Elvis Presley singing “Hound Dog.” President Dwight Eisenhower making a speech. Clips of jet airliners and streamlined American cars and movie stars. Those are images I remember. There was also boring stuff, of course, and stuff that went right over my head, like the 1956 crisis over the Suez Canal.

American movies made an even deeper impression. The first one that Meinhard and I ever saw was a Tarzan film starring Johnny Weissmuller. I thought he was going to swing right out of the screen at us. The idea that a human could swing from tree to tree and talk to lions and chimpanzees was fascinating, and so was Tarzan’s whole thing with lane. I thought that was a good life. Meinhard and I went back to see it several times.

Two movie theaters we always went to faced each other across Graz’s most popular shopping street. Mostly they showed Westerns but also comedies and dramas. The only problem was the strictly enforced rating system. A policeman assigned to the theater would check the ages of ticket holders going in. An Elvis movie, the equivalent of a modern PG-13, was pretty easy to get into, but all the movies I wanted to see – Westerns, gladiator movies, and war movies – were more like today’s R-rated films and therefore were much harder to get into. Sometimes a friendly cashier would let me wait until the movie started and then signal with his head toward the aisle where the policeman was standing. Sometimes I’d wait by the side exit and walk into the auditorium backward.

Comments: Arnold Schwarzenegger (1947- ) is an Austrian-American bodybuilder, film actor and politician. Born and raised in Austria, he regularly visited cinemas in Graz, later combining this with visits to the gym. At the time of this passage from his memoirs he was aged around 10. Meinhard was his elder brother.

Sociology of Film

Source: J.P. Mayer, Sociology of Film: Studies and Documents (London: Faber and Faber, 1946), pp. 233-234

Text: This letter is in answer to your appeal for help from members of the cinema audiences. I am a female, aged 17 yrs. 2 mths. and of British nationality. I am still at school at present, and I hope to enter into the teaching profession in the due course of time. My father is a bricklayer and also Secretary of a Trade Union, my mother is a housewife.

In answer to question one. I have seen many films and I have always liked to watch closely the women’s manner of dress, or hair style. I may say that in many cases I have copied the styles but the most dominant film with regard to fashions were. Hair style. For Whom the Bell Tolls. Dress. Now Voyager.

And with regard to a film I have dreamt about I can safely name The Corsican Brothers, starring Douglas Fairbanks Junior and Ruth War[r]ick. That film I dreamt about for many nights, and I remember especially that the death scene of Julian the twin brother of Mario was the piece I remembered most vividly.

With regard to dreams I have also dreamt about a serial film that I saw when I was the age of 11 or 12 years. That film was Flash Gordon’s Trip to Mars. I can quite confidently say that I remember practically all of that film until a few weeks ago and then I saw part of it again as a weekly serial at a picture palace in our town.

It served to refresh my memory on the parts I had forgotten and I am sure I shall think and dream of it for a good many more years.

I think the facts that made it stick in my mind for such a long time was that it was of a strange planet and the costumes were also very strange. The hero and heroine and party did perform many incredible deeds but what did annoy me was the fact that many people in the cinema when they saw the Marsians (Martians) in the film doing things that seemed slightly unnatural to us, laughed!

I regard everyone who laughed at that film as a fool! They have no foresight. They have no understanding, nor did they try to understand.

I think there is a possibility of our, one day, trying to reach Mars by means of a rocket ship, after all they are trying to reach the moon shortly, so why not Mars?

Comments: J.P. (Jacob Peter) Mayer was a German sociologist at the London School of Economics. His Sociology of Film draws on a large amount of evidence gathered through questionnaires and submissions received through invitations published in Picturegoer magazine. The above comes from the section ‘The Adult and the Cinema’, for which responses were sought via Picturegoer in February 1945 to two questions: Have films ever influenced you with regard to personal decisions or behaviour? and Have films ever appeared in your dreams?

Village Life in Old China

Source: Cornelius Osgood, Village Life in Old China; a community study of Kao Yao, Yünnan (New York, Ronald Press, 1963), pp. 19-20

Text: A little after nine we set out for the Cosmopolitan cinema in our host’s car. The journey was a short one and we descended at the side door which led to the directors’ office. My first impression was of being in a dark basement room of an old house, but the feeling was soon displaced by friendliness when tea was served. About ten, we all went into the theater to see the picture, a box with comfortable overstuffed arm chairs of the European type being reserved for us. The building itself was originally a temple famous for its great red columns of a celebrated hard wood notably used for expensive coffins. We sat in a reserved section of the left wing of a balcony, the central part of which extended some distance to the rear. All quarters of the house were crowded with Chinese and, as the picture began, someone started shouting at the other side of the balcony creating a din which made the English sound track of the film, already somewhat muted, completely inaudible. I expected the man who was yelling to have vented his feeling after a while, but when he continued with no sign of stopping, I discovered that he was the speaker, and that he was paid to convey the theme of the film to the audience who could not understand English nor, for the most part, read the Chinese characters customarily added to a foreign production. My companion informed me that Kunming was one of the few cities in China where the custom of having a speaker still existed. I regretted not being able to understand for, from what I could comprehend of the picture, it could not have helped from being considerably improved by an oriental commentary.

Comments: Cornelius Osgood (1905-1985) was an American anthropologist who conducted research in China, as well as the Arctic and Korea. Though published in 1963, his book Village Life in Old China describes field research undertaken in 1938. Lecturers who explained the action to audience were common in Chinese and Japanese cinemas into the 1930s, when films were silent.

Links: Copy at Hathi Trust

Indiscretions of the Naval Censor

Source: Douglas Brownrigg, Indiscretions of the Naval Censor (London, Cassell, 1920), pp. 215-217

Text: After dinner, spurred by ennui, my companion and I went, to the local cinema house, or barn, and, climbing up many stairs, we arrived among the local “knuts” and enjoyed a remarkably fine show. There were excellent films of the French infantry and cavalry training, followed by a full-blooded American business, “featuring” a lady on horseback being pursued headlong down a ravine by picturesque ruffians. I didn’t, however, see the pursuers follow her “over the top.” I suspect the merchant turning the handle had his dinner-hour then.

Somehow, and why I never understood, the next chapter of the story showed bandits taking the tyres off a motor (I don’t think it was a Ford) and putting the car on the railway lines, and — puff, puff, off they went in pursuit of the “Twentieth Century, Limited,” “operating ” between Chicago and New York. They overtook the train, and climbed in through the corridor window, and “did in” a gentleman sitting in the restaurant car, who can hardly have had time to compare his country unfavourably with this old place, where even on our South Eastern lines I think one of our expresses could have given the slip to a motor-car such as was shown on the screen.

And then came the climax, the ab-so-lute limit. I confess that my heart was thumping with excitement. Whether that denotes senility or childishness I don’t know, but it is the plain fact, and I believe everybody in the hall was likewise quivering with excitement, when on the screen was thrown the horrible and almost unbelievable words: “Final Chapter of this story — NEXT WEEK”!

That may be all right for the residents of Sligo, but what about two miserable devils from London? I could have torn the house down willingly. Even with the knowledge that “next week” would bring them the denouement of this hair-raising story, I was surprised that the young bloods of Sligo could stand it. Maybe they are inured to cinema shocks, as they were the only sort of shocks to which Ireland was exposed during the war!

Comments: Sir Douglas Egremont Robert Brownrigg (1867-1939) was the the Chief Naval Censor in Britain during the First World War. Despite the surprised tone of this account of an Irish film show, Brownrigg was well acquainted with the film industry, through his connections with propaganda filmmaking (as noted in his memoir, which is at times as indiscreet as its titles promises). A ‘knut’ was a slang term for a young person about town.

Links: Copy at Hathi Trust

Japanese Cinema

Source: Carl Koch, from ‘Japanese Cinema’, Close-up vol. VIII no. 4 (December 1931), pp. 296-298

Text: The Japanese film director and actor, Katsumi, recently showed me his latest film in a Berlin projection room. This film, in which he played the main role, told of the downfall of a Samurai who fought against the reigning Shogun about two centuries ago. The plot developed slowly and was punctuated by innumerable captions, until after about 6,000 feet a tremendous fight broke out between the Samurai and (apparently) the whole assembled bodyguard of the Shogun. This ended in the hero’s suicide after an incredible struggle against overwhelming odds. Although the movements were extremely interesting both in their details and in the way they followed through, yet it was clearly impossible to expect a European audience to tolerate anything so long. In fact, I was quite at a loss how this film could be adapted for the European market.

A few weeks later I received an invitation from Katsumi to a Sunday morning performance of this film in a small west-end cinema, where it was to be privately shown to the Japanese colony in Berlin. As I came into the cinema, I was given a printed slip containing a synopsis of the film. At the side of the screen was a lectern where Katsumi stood.

The film started. At the same time Katsumi began a running commentary to the preliminary titles in the normal explanatory tones of a narrator. The Samurai were strolling about on the screen. Silence. The actors conversed with each other. The voice began again, no longer in explanatory, everyday tones, but using the guttural utterance of the Japanese classical theatre to provide an exact accompaniment to the various actors’ conversation. Then a long caption, unaccompanied perhaps for half its length. Then some monotonous instrument like a guitar began to play, continued through the following scenes and stopped suddenly in the middle of a scene. The film continued. Silence. Then, the quiet explanatory voice of the speaker. A humorous remark elicited a titter from the audience — apparently some personal allusion of the speaker’s. Presently the voice became pathetic, continued so through scenes and captions, and then suddenly stopped dead. Silence. More music. Single plucked notes with long pauses in between. Another conversation in the deep gutteral style of the classical theatre, very carefully synchronised with the film and the various actors, who were made to speak sometimes high, sometimes low, clearly, confusedly, slowly or quickly, according to the context. Silence again. On the screen the chief of Shogun’s bodyguard vainly interrogated his daughter whom he had sent to spy on the hero in order to convict him of treason. She was in love with the hero and attempted to persuade her father that she had been unable to discover anything. The old man had now shot his last bolt. He sat there for some time, alone, motionless. Suddenly a gesture — and a man’s shriek. The girl rushed back into the room and flung herself on her father. He tried to free himself in order to reach his sword. His daughter tried to prevent him. The same terrible shriek recurred everytime the old man made some violent effort. At last his daughter broke down, gave him the required information and betrayed her lover. Light guitar music. It was all very thrilling. Finally came the fight, which was accompanied, partly by an exciting rhythmic figure that rose and fell, partly by the solemn declamation of some text that was probably well known to all the Japanese present.

A movie had suddenly been turned into a talkie by the extraordinary art of the speaker, the restrained but subtly differentiated use of different kinds of elocution, and the persistence of the transparent monodic, nearly always unisonal, music. This music had no resemblance to the illustrative music usually to be heard in the European cinema; it ran counter to the action on the screen in a kind of dialectical counterpoint. (For instance, doleful music usually accompanied gay scenes on the screen; quick and lively music, slow sad scenes.) The restraint with which this was carried out made for clearness, lucidity, excitement, variety. The subtleties of tone often lent scenes which had dragged in the projection room an extraordinary tension.

This is the way in which films are shown in Japanese cinemas. The idea of an announcer and a completely independent musical accompaniment is foreign to us, and so we can hardly hope to import Japanese films with any success, since, in spite of adaptation and revision, some passages would still remain too long and deliberate in tempo, and (apart from that) the film sequences are not such as are customary according to the unwritten convention between public and producer here in Europe.

Comments: Carl Koch (1892-1963) was a German film director, whose credits included Nippon, a compilation short of extracts from Japanese films, which at this time were scarcely known about in the West. Katsumi is presumably the Japanese actor-director Yôtarô Katsumi. The article is illustrated with stills from a Japanese film whose title is given as The Torch (made by the Shochiku company). My thanks to Dawid Glownia for bringing this passage to my attention.

Links: Copy at the Internet Archive

The Promise of Air

Source: Algernon Blackwood, The Promise of Air (New York: E.P. Dutton, 1918), pp. 170-173

Text: The rush of the wonderful cinema then began, and he forgot himself.

They experienced the sense such a performance leaves behind of having been—as Mother put it—all over the place. Sitting in the dark the individual at first is conscious only of himself, neighbours ignored if not forgotten. The screen then flashes into light, and with the picture, consciousness flashes across the world. The lie of the stationary photograph is corrected, time is denied, partially at least, and space is unable to boast and swagger as it loves to do. The cinema frees and extends the consciousness, restores the past, and sets distance close beneath the eyes. Only the watching self remains—pregnant symbol!—in the darkness.

It was one of the best performances in London; within an hour or two the audience danced from the dingy streets of the metropolis into the sunlight of India, Africa, and of islands among far southern seas. The kaleidoscope of other lands and other ways of thinking, acting, living carried them away with understanding sympathy. From savage wild life drinking at water-holes in the sun-drenched Tropics, they darted across half-charted oceans and watched the penguin and the polar bear amid arctic ice. Over mountains, down craters, flying above cities and peering deep under water, the various experiences of strange distant life came into their ken. They flew about the planet. The leaders of the world gazed at them, so close and real that their emotions were legible on their magnified features. They smiled or frowned, then flashed away, and yet still were there, living, thinking, willing this and that. Widely separated portions of the vast human family presented themselves vigorously, registered a tie of kinship, and were gone again about their business, now become in some sense the business of the audience too. Fighting, toiling, loving, hating, meeting death and adventure by sea and land, creating and destroying, differing much in colour, custom, clothing, and the rest, yet human as Wimble and his family were human, possessed with the same griefs, hopes, and joys, the same passion to live, the same fear of death—one great family.

Joan slipped her arm into that of her father; they nestled closely, very much in sympathy as the world rushed past their eyes upon the screen. “We’re flying,” she whispered, with a squeeze, as the penguins on the polar ice gave place to a scene of negroes sweating in the sun and munching sugar-cane while they lazily picked the fluffy cotton. “We’re everywhere all-at-once, don’t you see?” A moment later, as though to point her words, they looked down upon a mapped-out country from an aeroplane. The unimportance of earth was visible in the distance.

“You can’t fly under water anyhow,” mumbled Wimble, as they left the air and flashed with a submarine upon sponges, coral, and inquisitive, perfectly poised fish. A black man was trying to knife a shark.

“I can see what they feel though,” was the whispered answer. “Inside their watery minds, I mean.”

“Wherever I am I go,” he thought, but didn’t say it, because by the time he had reflected how foolish it was to remain stuck only upon the minute point of his own tiny personal experience, they were climbing with a scientific Italian of eminence down a crater full of smoke and steam, and could almost hear the thunder of the explosions. But while they went down, everything else went up. Smoke, steam, masses of rock all trying to rise. “Gravity is the devil,” he remembered; “it keeps us from flying into the sun.”

The idea made him chuckle, and Joan pinched his arm, giggling too audibly in her excitement. “Hush!” said Mother. They watched in silence then; a bird’s-eye view of the planet was what they watched. With each picture they took part. Every corner of the globe, with its different activities, touched their hearts and minds with interest—busy, rushing life in various forms, and all going on simultaneously, at this very moment—now. Life obviously was one. The strange unity was convincing. Nothing they saw was alien to themselves, for they took part in it. In each picture they “wondered what it felt like.” They took for an instant, longer or shorter, the point of view of a new aspect of life, of something as yet they had not actually experienced. They longed—or dreaded—to stand within that huge cavern of blue lonely ice and hear the waves of the Polar Sea lick up the snow; to taste that sugary cane with animal-white teeth, and feel the fluffy cotton between thick, lumpy fingers; to swim under water and look up instead of down; to crawl fearfully a little nearer to the molten centre of the planet through smoke and fire and awful thundering explosions. They longed or dreaded. Mentally, that is, they experienced a new relationship in each separate case, a relationship that stretched a suburban consciousness beyond its normal ken.

Comments: Algernon Blackwood (1869-1951) was a British writer of ghost stories and fantastical fiction. The Promise of Air is one of his novels on a mystical theme, and is concerned with freeing the spirit from the limitations of the human frame. Characters are either earthbound or airy. The above passage is part of a long sequence covering the central Wimble family’s visit to a cinema, in which their rhapsodic experience are occasionally touched by the practicalities of attending a cinema.

Links: Copy at Hathi Trust

Magic Lantern

Source: Ingmar Bergman (trans. Joan Tate), Magic Lantern: An Autobiography by Ingmar Bergman (London: Penguin Books, 1988 – orig. pub. Laterna Magica, Norstedts Förlag, Sweden, 1987), pp. 14-16

Text: More than anything else, I longed for a cinematograph. The year before, I had been to the cinema for the first time, and seen a film about a horse. I think it was called Black Beauty and was based on a famous book. The film was on at the Sture cinema and we sat in the front row of the circle. To me, it was the beginning. I was overcome by a fever that has never left me. The silent shadows turned their pale faces towards me, and spoke in inaudible voices to my most secret feelings. Sixty years have gone by and nothing has changed; the fever is the same.

[…]

After breakfast, everyone went to bed for a few hours. The internal domestic routine must have gone on working, for at two o’clock, just as dusk was falling, afternoon coffee was served. We had open house for anyone who cared to come and wish the parsonage a happy Christmas. Several friends were practising musicians and part of the afternoon festivities was usually an improvised concert. Then the sumptuous culmination of Christmas Day approached: the evening meal. This was held in our spacious kitchen, where the social hierarchy was temporarily set aside. All the food was laid out on a serving table and covered working surfaces, and the distribution of Christmas gifts took place at the dining-room table. The baskets were carried in, Father officiated with a cigar and glass of sweet liqueur, the presents were handed out, verses were read aloud, applauded and commented on; no presents without verses.

That was when the cinematograph affair occurred. My brother was the one who got it.

At once I began to howl. I was ticked off and disappeared under the table, where I raged on and was told to be quiet immediately. I rushed off to the nursery, swearing and cursing, considered running away, then finally fell asleep exhausted by grief.

The party went on.

Later in the evening I woke up. Gertrud was singing a folk song downstairs and the nightlight was glowing. A transparency of the Nativity scene and the shepherds at prayer was glimmering faintly on the, tall chest-of-drawers.

Among my brother’s other Christmas presents on the white gate-legged table was the cinematograph, with its crooked chimney, its beautifully shaped brass lens and its rack for the film loops.

I made a swift decision. I woke my brother and proposed a deal. I offered him my hundred tin soldiers in exchange for the cinematograph. As Dag possessed a huge army and was always involved in war games with his friends, an agreement was made to the satisfaction of both parties.

The cinematograph was mine.

It was not a complicated machine. The source of light was a paraffin lamp and the crank was attached with a cogwheel and a Maltese cross. At the back of the metal box was a simple reflecting mirror, behind the lens a slot for coloured lantern slides. The apparatus also included a square purple box which contained some glass slides and a sepia-coloured film strip (35mm). This was about three metres long and glued into a loop. Information statd on the lid that the film was called Mrs Holle. Who this Mrs Holle was no one knew, but later it turned out that she was a popular equivalent of the Goddess of Love in Mediterranean countries.

The next morning I retreated into the spacious wardrobe in the nursery, placed the cinematograph on a sugar crate, lit the paraffin lamp and directed the beam of light on to the whitewashed wall. Then I loaded the film.

A picture of a meadow appeared on the wall. Asleep in the meadow was a young woman apparently wearing national costume. Then I turned the handle! It is impossible to describe this. I can’t find words to describe my excitement. But at any time I can recall the smell of the hot metal, the scent of mothballs and dust in the wardrobe, the feel of the crank against my hand. I can see the trembling rectangle on the wall.

I turned the handle and the girl woke up, sat up, slowly got up, stretched her arms out, swung round and disappeared to the right. If I went on turning, she would again lie there, then make exactly the same movements all over again.

She was moving.

Comments: Ingmar Bergman (1918-2007) was a Swedish film and theatre director, whose films include The Seventh Seal, Wild Strawberries and Persona. He was the son of a Lutheran Pastor, and his childhood was spent in Uppsala, Sweden. Toy cinematographs that could show a mixture of slides and short film strips were quite common. Black Beauty is the American feature film of 1921, based on the novel by Anna Sewell. Mrs Holle may be connected with the fairy tale of Frau Holle, or Mother Holle, collected by the Grimm brothers.

Im Kino

Source: ‘Im Kino’ series of chocolate cards, dated c.1916, from the Nicholas Hiley collection

Comments: Gartmann was, and still is, a German chocolate manufacturer, based in Hamburg. These cards were given out with chocolate from vending machines. The series depicts various scenes in a typical cinema of the period: the barker, the ticket office, the musicians, the manager, a drink-seller, and the audience. Each is described in verse on the back of the cards.

With the Persian Expedition

Source: Major M.H. Donohoe, With the Persian Expedition (London: E. Arnold, 1919), pp. 26-27

Text: The cinema also exercised a great influence on the native mind. Never quite understanding its working, he accepted it all philosophically as part of the travelling outfit of that strange race of infidels from far away who had chased the Turks from the shores of the Arabian Sea, who seemed to be able to make themselves into birds at will, and who rushed over the roadless desert in snorting horseless carriages. Men such as these were capable of anything, and when the first cinema film arrived, the Arabs filled to overflowing the ramshackle building which served as a theatre. In Basra I often went to the cinema, not so much for the show itself as to catch the joy with which that primitive child of nature, the Arab, followed the mishaps and triumphs of the hero through three reels. How they were moved to tears by his sufferings! And how they shouted with joy when the villain of the piece was hoist by his own petard and his career of rascality abruptly and fittingly terminated!”

One thing, I found on talking to some of these native onlookers, puzzled their minds exceedingly, and that was the morals and manners of European women as shown on the screen. The Arab is a fervent stickler for the conventionalities, and it was a great shock to his religious scruples to see women promenading in low-necked dresses with uncovered faces, frequenting restaurants with strange men not their husbands, and imbibing strong drink. “The devil must be kept busy in Faringistan raking all these shameless creatures into the bottomless pit!” said one Arab to me, when I asked him what he thought of the cinema. It was useless to seek to explain that cinema scenes did not represent the real life of the Englishman or the American, and that all our women do not earn thier [sic] living as cinema artists.

In Basra I never saw a Mohammedan woman frequenting a cinema performance. Even had she won over her husband’s consent to such an innovation, public opinion would veto her presence there, and she would not be permitted to look upon this devil’s machine illustrating foreign “wickedness.”

Comments: Martin Henry Donohoe (1869-?) was a major in the British army Intelligence Corps and prior to that a special correspondent for the Daily Chronicle newspaper. The Persian expedition described in his book was an Allied military force named Dunsterforce (after its leader General Lionel Dunsterville), formed in December 1917 and made up of Australian, New Zealand, British and Canadian troops. It played a part in the latter stages of the First World War conflict in Persia (Iran) against the forces of the Ottoman Empire. Donohoe travelled to Iran by way of Basra (now in Iraq), which had been part of the Ottoman Empire but which was now occupied by the British.

Links: Copy at the Internet Archive

Cinema Exit

Source: Richard Aldington, ‘Cinema Exit’, in Images Old and New (Boston: The Four Seas Company, 1916), p. 43 [orig. pub. as Images, 1910-1915, Poetry Bookshop, 1915)

Text:
After the click and whirr
Of the glimmering pictures,
The dry feeling in the eyes
As the sight follows the electric flickerings,
The banal sentimentality of the films,
The hushed concentration of the people,
The tinkling piano –
Suddenly,
A vast avalanch of greenish yellow light
Pours over the threshold;
White globes darting vertical rays spot the sombre buildings;
The violent gloom of the night
Battles with the radiance;
Swift figures, legs, skirts, white cheeks, hats
Flicker in oblique rays of dark and light.

Millions of human vermin
Swarm sweating
Along the night-arched cavernous roads.

(Happily rapid chemical processes
Will disintegrate them all.)

Comments: Richard Aldington (born Edward Godfree Aldington) (1892-1962) was a British poet, novelist and biographer. As a poet he was associated with the Imagist group. ‘Cinema Exit’ is one of a number of poems Aldington wrote at this time expressing disenchantment with city life.

Links: Copy at Hathi Trust