My first motion picture theater was the State Theater on 21st Street in downtown Galveston. The ticket window was on the street and there was a lobby with a concessions stand. The “colored section” was a small balcony upstairs. Admission was 20 cents and I got a feature, a cartoon, the news and a Western serial for my money. I’m sure I started out on Disney films, Tom and Jerry cartoons and the Cisco Kid but when I was old enough to take the bus downtown by myself I moved on to films like Storm Warning (1951). I was eleven years old. The movie frightened me, of course, but I sat through it twice. There were other theaters down the street that showed steamy adult movies like The Story of Bob and Sally (1948) and I heard people talking about those movies, but I was too young to get in to see them, so Ginger Rogers getting dressed, Ginger Rogers in a slip, Ginger Rogers’ white shoulders, her stockinged legs, muscular arms and a glimpse of her breasts were probably my first exposure to sex in the cinema. Doris Day, Ronald Reagan, murder, rape, a whipping, burning crosses and white hoods were part of the Storm Warning mise-en-scène, too, although that term wouldn’t have meant anything to me then even if it had been invented.

The Martini Theater down the street from The State was a more toney venue. I went to grade school with the manager’s daughter. They had a color television, the first I had seen. The first television of any kind that I saw, a black-and-white RCA, was owned by the Salinas family down the block. The neighbors gathered over there to watch boxing matches on TV. That was in the late Forties and early Fifties. In Galveston, Texas. Peter Pan (1953) was the last Disney film I saw before high school. The stage version with Mary Martin, televised by NBC a couple of years later, was more impressive.
I handled 16mm film at an early age, threading Barney Google and Snuffy Smith cartoons and short Westerns into a little, grey Keystone projector I had gotten as a present. I don’t remember how old I was, the occasion, or who gave it to me. Thinking back, it seems strange to me now that I should have had a projector like that. I projected the films on the wall in my long, narrow bedroom. I staged plays with prop characters I cut out of comic books and pasted on cardboard. I built a platform in the backyard and talked my friends into improvising scenes on stage. I drew comic strips, mostly about flyers and air battles, because the airplanes were easy to draw. Saturdays, I listened to Let’s Pretend on the radio in the living room and football games in the kitchen. I read Andrew Lang’s The Blue Fairy Book more than once. My favorite character was the Yellow Dwarf in East of the Sun and West of the Moon. Looking back, and how much clearer things seem looking back, I see all of that as work that was more important than church, school or family.

When I had measles as a child, my grandmother and her sisters took turns reading to me. I don’t remember the title of a single book. Outside of the books we read aloud in class and comic books of all kinds, I only remember reading Rex Stout, Raymond Chandler and Mickey Spillane detective stories, a few Reader’s Digest books and Peyton Place before I graduated from high school. I vividly remember the Peyton Place scene of a man giving his pregnant wife head. Somehow, though, young Phaethon, plummeting to earth from the Sun God’s chariot, slipped in and nudged the Yellow Dwarf and his Spanish Cat off of the beaten path.

The summer before I went away to college for the first time I set out to get ready for college by reading “everything” but I don’t think I got very far. I enrolled in an American Literature seminar and was laughed at when I named James Michener as an important American writer. I was mortified. But in another seminar I heard Chaucer read in Middle English and snapped to what college and college professors were about. I cut classes to read Camus, Sartre, Kierkegaard, Dostoevsky, Teilhard de Chardin, Mailer, Algren, Jones, Shaw and Ginsberg. I saw films by Vadim, Truffaut, Godard and Bergman. I moved into a boarding house full of vets going to school on the GI Bill. I made drunken road trips to Mexican border towns. 

I witnessed the advent of color, wide screens, surround sound and Dolby, 3D, theater complexes with tiny theaters, naked women and almost naked men on the big screen in living color and in black-and-white. By the time I had graduated from high school, dropped out of college a couple of times, been drafted into the Army, lived in Germany where I wrote for an American tabloid, and got back to the states, I had been watching movies for over 20 years, but I don’t remember commenting on a single one of them to anyone until, watching Scorpio Rising (1963) sometime late in the summer of 1967, I turned to a friend and whispered: “Did he just say that Jesus was a queer?” And my friend, turning his leering, acid-distorted face my way, replied: “I don’t know. But I like the way he said it.”

That was my first brush with metonymy, a concept that, like mise-en-scène, I experienced long before I had a name for it. Years later, over dinner one night, I tried to sell the importance of metonymy in film to the Greek wife of a museum director. She cut me off. “Man lives by metaphor,” she said.

In was in 1967 that I discovered Antonioni and Fellini. I saw Blow-Up (1966), Juliet of the Spirits (1965), Persona (1966), The Loved One (1965), and Andy Warhol’s Vinyl (1965). I watched Godzilla (1954) and Kiss Me Deadly (1955) on late night TV. I read a Wonder Wart-Hog comic book. I saw a drunk sleeping on the stoop of Carnegie Hall.

It was the summer an Army buddy and I took over the second floor of an old duplex in Galveston and put in some time arguing politics versus culture. He was a Swiss Marcusian and argued that politics shapes culture. I argued the opposite.

It was the summer of the Six-Day War and our favorite cartoon showed the aftermath of a collision between an Arab and an Israeli tank, the Arabs holding their hands in the air, the Jews holding their necks.

I read the Koran that summer and I was impressed by the idea of houris.

I read The Autobiography of Malcolm X.

Sitting by the pool at The Galvez, a grand, beach hotel one afternoon, I suddenly understood what a function was and lost my fear of mathematics forever.

I programmed computers at an insurance company downtown. After work every day, I'd drop a deck of punch cards off at the computer room and the operators would run my latest Keynesian model on the company’s IBM 7080 mainframe. The models always blew up. I never got the accelerator and the multiplier right.

My friend totaled my red '65 Barracuda Fastback on the Boulevard one afternoon. He had just come back from the Monterey Jazz festival. The richest man in town sent him out there with somebody's wife, probably as a joke. My friend ended up inheriting a department store in Basel. Somebody’s wife ended up finding Jesus in the bathroom of a cheap motel in Laredo one night. She was crouched in the corner, desperate for help, and it was Jesus or the big cockroach that had just crawled out from under the sink.

I still think it's about culture. About education in all its forms. If I don't know what a credit default swap is, never saw a play or an opera, never read a serious book or saw a serious film, don't know what a function is, never read any history, how can I believe I know anything worth knowing at all? What does “serious” mean? I think it’s about the intention to do more than pass time. 

Politicians, like everyone else, swim in the sea of mass culture. Political movements emerge and ride the wave of mass culture for a while, then sink back into the sea. It is impossible to imagine the New Deal outside a culture that valued people and the idea of society, just as it is impossible to imagine the Civil Rights Movement and the anti-war protests that followed outside the Counterculture of the Sixties and Seventies. The problem with the American political system now is that not only the leaders, but all of the possible pretenders to positions of leadership, to political office, you see, have been vetted by an establishment process that has eliminated the possibility that any anti-establishment, read anti-Wall Street and anti-Corporate, idea will work its way into the political process. The culture of dissent just isn't there to sustain it.

It’s not my intention to create a culture of dissent. I wouldn’t know where to start. My intention is less ambitious and less serious than some. Norman Mailer felt “imprisoned with a perception that will settle for nothing less than making a revolution in the consciousness of our time." I just want to raise sensibilities a notch. I freely admit that my intention is highbrow, though I fear I am too lowbrow myself to produce anything of real highbrow value. I will settle for building a little raft by lashing together, in homage to a brilliant scene in the HBO series Rome (2005 - 2007), the bloated bodies of a few old thoughts.

I read John Simon and Pauline Kael before I went to film school. In film school I read Andrew Sarris, Robert Warshow, Claude Levi-Strauss and Hannah Arendt. After film school I read Bazin, Wollen and Tarkovsky. I believe it was Simon who said the difference between critics and reviewers is that critics assume you’ve seen the film.

I could find out if it was John Simon who said that, but I’m determined to resist the urge to “google it." I’ve had too many dinners and friendships ruined by people reaching for their cell phones to resolve a doubt, nail and ambiguity, or dispute a fact. No one vaguely recalls, imagines or speculates in the face of a cell phone and Google. No one makes up a more pleasing reality at dinner anymore.

When I got out of film school in the late sixties I was able to make the films I wanted to make for a while. If they are inaccessible and too allegorical it’s because I was inaccessible and too allegorical myself. I was never interested in the world as it was. Things of this world were only manifestations of a ghost world or of a long-gone past I tried to evoke without much success. That kind of filmmaking requires a patron. If I ever had a chance to acquire one, and in retrospect I think I might have had a chance, I didn’t snap to that at the time. I guess the lesson there is to keep your eye on the main chance. There was only one film I wanted to make that I couldn’t. I saw Jerry Jeff Walker perform at Liberty Hall in Houston and left the hall thinking that anyone who had ever had a friend or hoped to have one would want to know Jerry Jeff Walker. But the timing was bad. Before I could put the film together, Walker’s career was in a tailspin. If I had been Albert Maysles, Walker would have been a perfect subject, but I was still thinking like D. A. Pennebaker and trying to get in on the beginning of something good, not to document its end. What I remember best about my career as an independent filmmaker is the generosity of friends who gave me jobs, loaned me equipment and helped me make my films.

In the introduction to I Lost It At The Movies, her 1960 collection of film reviews, Pauline Kael asks: ‘Isn’t it precisely the artist’s task to give form to his experience and the critic’s task to verbalize on how this has been accomplished?” Yes. But to what end? Alfred North Whitehead once wrote: "Our knowledge of the particular facts of the world around us is gained from our sensations. We see, and hear, and taste, and smell, and feel hot and cold, and push, and rub, and ache, and tingle. These are just our own personal sensations: my toothache cannot be your toothache, and my sight cannot be your sight." What mathematics does, Whitehead explained, is create a public world that's the same for everybody. Mathematics imagines a world "as one connected set of things which underlies all the perceptions of all people. There is not one world of things for my sensations and another for yours, but one world in which we both exist."

Can film criticism, or any kind of criticism for that matter, discover one world that underlies all of the perceptions of all people? And does it matter if it can or not? Mathematics is essential to the science of bombs, and vaccines, and medicines. It makes architecture and engineering, air and space travel possible. That these things matter is obvious. But do things like films and what we make of them matter in the same way? And to whom do they matter? Tom Wolfe famously pointed out that without the theories of Rosenberg and Greenberg, Red Mountain and Green Mountain, le monde, the little world of artists, dealers and collectors in the fifties and sixties, was unable to see. Until you grasped the theories, you saw something all right, but not the "real" paintings. So what? Rosenberg and Greenberg didn't even have the same theory about what they were looking at. They weren't seeing the same things at all.

Physicists sometimes think of light as particles. Sometimes they think of light as waves. Neither particles nor waves by themselves explain all there is to know about light, but taken together they do. And that matters. Because the bomb blows up.

What matters about criticism is that it should be useful somehow. A modest goal for a critic might be to make something accessible to a viewer, or listener, or reader, or filmmaker that wouldn't be accessible to them without the critique. And my thought is we should do that without going overboard about the importance of the work we're talking about. We should talk about art the way we talk about mushrooms on our lawns, keeping our heads straight when we swim, finding our way home after a night on the town, or whether we prefer one-egg or two-egg omelets. All I can make accessible to anyone is what I see, hear and think when I watch a film. But again, to what end? To stay afloat as the wave of pap rises to fill the bandwidth streamers are creating.

For the maker of films there are thoughts, jottings, comments and notes here about how to make film from the world. Quentin Tarantino is right. A good review can be studied like a class assignment. And for the viewer of films there are thoughts about how to make film from film. These essays may be more useful to the student than to the accomplished filmmaker or to the viewer who wants only to be informed, entertained or emotionally moved. But there may be something useful here for viewers who can entertain the notion that the film we experience as memory is the real film.

If I have any single reader in mind it is the independent filmmaker on the brink of becoming the next big thing. The good news for that filmmaker is that there is a lot of bandwidth to fill. The bad news is there will be a lot of crap competing to fill it. When bandwidth was scarce, the value of information was that it added something novel to our picture of things. Now bandwidth is unlimited and we have to create a new standard of value. The problem for the filmmaker now is how to stand out and the problem for the viewer is how to make good use of his or her time.

It’s a truism that literature, film and photography, are synthesized experiences. They don’t exist until a maker creates them. But the experiences of the world, of emotions and of memories the maker uses as the building blocks of their creations is important. The maker’s own experience and direct knowledge has special standing. Write what you know. Film what you know. That’s good advice. Or maybe we should say write and film what you remember. Of what you remember, choose those things that are first-hand, intimate and full of emotion for you. Bring those emotions to every situation. Write and film what you know with abandon. Write and film what you feel. Imbue every situation, past and present, historical or speculative, with your own experience and authentic emotions. The story is just an occasion for synthesis and the quality of the film depends on the quality of the emotionally moving experience the maker is able to create.

I am a product of the sixties. Mine is a sixties sensibility, reflecting on the media of the millennium from a low to middlebrow point of view. It’s the viewpoint of an artist more than that of a critic, of someone who, like Pollock trying to recreate the body language that produced a Mondrian, needs to feel in his bones where the maker is coming from.

It is the filmmaker’s task to make emotionally moving films, the streamer’s task to provide emotionally moving streams of films, the viewer’s task to seek out films that linger in memory and enrich their life. It’s not enough to watch reality TV and sports, to listen to rap, country or pop, to follow celebrities on Twitter and Instagram, to watch Tik Toks, and to be up on the latest episodes of series like Game of Thrones (2011 - 2019), that spectacular triumph of mise-en-scène over narrative. If you want to get high and immerse yourself in the rich mise-en-scène of Game of Thrones, just do it. But absorb the mise-en-scène and the second unit-directed action. Don’t subject the narrative to a strip search for significance or meaning. For me, Game of Thrones ended with Daenerys Stormborn, The Unburnt, victorious. For one moment, thanks to CGI, she is not like a dragon. She is a dragon. I don’t really remember or care to remember what happened after that.

We have to paddle hard to reach the top of the oncoming swell, before the wave breaks, swamping our little craft.

We're all McLuhanistas now. We take it for granted that the contents of each new medium, the World Wide Web, for example, is other media. In the case of the World Wide Web, it is television, film, photography, music, radio, books and magazines of all kinds that make up most of its contents.

The Web started out where the media that preceded it ended up: as a mass distribution network. The content of the Web, a photograph or a film, for instance, may be transformed by being published in the context of the Web, where it collides, lickety-split, at random, with other data, but the photo or film is not altered on purpose to make it "Webic" in the way books and plays are altered to make them "filmic," by breaking them down and putting them together again as screenplays and films, Frank Nugent’s adaptation of Alan Le May’s novel The Searchers for John Ford’s Western film The Searchers (1956) is as fine an example as any, or for that matter the way film created for television is made "episodic."

There is no art form yet the object of which is the creation of exciting Web collisions, juxtapositions or chains of hyperlinks. Nor, for that matter, is it possible to imagine what the medium that may someday subsume the Web will look like much less what the "art" of that medium might be, unless the medium is an all-seeing artificial intelligence that imagines the ephemeral events of the Web and real life as, essentially, one and the same, and becomes, at the same time, solitary creator and only viewer, muttering to itself.

Generally, art is degraded as it makes its way through the media food chain. Novel to film to streamed television to YouTube snippet, inserted into an article about an article on the Web, is a downhill trip. But only the last stage of that journey, the Web, was designed from the get-go to abstract, distill, decontextualize and repackage without adding value, to transmit, or, when not simply transmitting, to transform, by reducing content to pap. When it is not just moving content from one point to another, the World Wide Web has managed, on purpose, to dumb down its content—print, film, television and the other media—to an extent previously unimagined. Even more than television, the Web is, with a few notable exceptions, a vast graveyard where ideas and creative energy go to die. And now it has an unlimited bandwidth to fill.

The history of television is instructive. Film has been kinder to books than television, the medium the Web resembles most, has been to films. In some ways, television has advanced the art of film. Certainly, the extended length of series like Rome, The Sopranos (1999 - 2007), Lonesome Dove (1989) and Angels in America (2003) has given audiences more time with the characters and mises-en-scène of those films than movie-going audiences ordinarily get. And mise-en-scène, a stage term applied to film by the French critic André Bazin that refers to everything about a film except its script, takes time to appreciate. It's mise-en-scène that makes it necessary to actually see a film before we can talk about it as film. But, at the same time that television gives audiences an extended look at the mises-en-scène of some films, it alters the film experience by degrading a film's mise-en-scène, making it smaller, flatter and more frontal, an effect that favors montage over extended scenes that are blocked and photographed in a way that develops the illusion of depth on the screen and recreates the real world. Sometimes the art of that is subtle, sometimes, as in Otto Preminger’s In Harm’s Way (1965), it is obvious and in and of itself a pleasure to watch and to study.

Television was not conceived as a distribution medium for films any more than film was conceived as a distribution medium for books. Films may end up, along with made for TV movies, feeding the practically insatiable maw of cable television and streamers, just as novels may end up as films, but television itself was envisioned, like radio before it, as a live medium. That aspect of television is in decline, too.

The fact that television news and opinion has degenerated until even raw video of breaking events is edited, explained and commented on in search of memorable and persuasive phrases designed to lead viewers to preconceived points of view, is not the result of television's intention, so much as it is the result of the corruption of television's original intention to reveal, inform and transport.

The Web, on the other hand, has adhered to its original intention. It remains as it began, a network of people, separated in space, each identified by a unique address on the web, coalescing into temporary communities around points of common interest where data is exchanged. Some of that data is still information. It actually adds to the representation of something. Most of it now is redundant, simply repeating something already known, and a lot of it is noise, data that adds to the representation of nothing. The World Wide Web creates the illusion of connection while it affirms our separation in space.

Apart from the content they pass back and forth, the World Wide Web and the sites on it, are not very interesting. Most sites lack the kind of structure that narrative gives to novels, plays, films and television. Even so-called reality television is structured by formulaic plots that include some element of suspense. Nor does the structure that embeds the mise-en-scène have to be narrative in the sense of a traditional plot with a familiar commercial structure. Films like Warhol’s Sleep (1963) and Blow Job (1963) are structured by the nature of the event. The Netflix series The Keepers (2017) is structured by vivid verbal narration reminiscent of Persona.

The Web has not found a way to adapt content, to transform a subject, without copying it on the one hand, or destroying it on the other. Even when sites manage a sort of transient narrative, usually around some great and scandalous event, a favorite ploy of muckraking sites and tabloids, their mises-en-scène are, frankly, a mess and they quickly turn into echo chambers, some of the most boring sites on the Web. But, I might add, some of the most popular and profitable, too. 

Time Travel In The Sixties

Compared to the action-packed super-realism of time travel films like the Terminator series, 12 Monkeys and Planet of the Apes, the black-and-white video technology of The Star Wagon, a 1966 television play, written by Maxwell Anderson and directed by Karl Genus, is archaic. But Genus’ direction and the relaxed and intimate acting of a cast that includes Orson Bean, Joan Lorring, Eileen Brennan and Dustin Hoffman make The Star Wagon one of the most entertaining attempts to use the idea of time travel to dramatize the tension between free will and destiny I’ve seen.

The Star Wagon, produced for WNET and NET Playhouse at the time that National Educational Television was evolving into the Public Broadcasting System, is one of the television plays available from distributors like Broadway Theatre Archive who specialize in early television productions. It’s also available as a rental from Netflix.

Taped mainly on location, The Star Wagon follows Bean, a dreamy inventor, and his earthy sidekick, Hoffman, as they try to reverse their fortunes by turning back time. If the outcome of their journey through time seems sappy and predictable nowadays, that may say more about the cynicism of the 21st Century than it does about the naiveté of television audiences in the Sixties, who were comfortable with Hollywood endings, the triumph of good over evil and the idea that innocence, lost in time, can be restored. And some of Anderson’s themes — that there are no great men, that nothing matters more than freedom, and that the business of business is the fleecing of the unwary – seem, in this age of Ponzi schemes and bailouts, downright timeless.

Television is an intimate medium, suited for low-key performances, and Genus’ cast, led by Bean and Lorring in the role of Bean’s long-suffering wife, deliver the kind of casual intimacy seldom seen in film. Genus uses his performers and the low resolution images of early black-and-white video to create a unique mix of impressionism and naturalism. The high contrast images of Genus’ actors, overexposed to the extent that the actors’ bodies seem to glow, are painterly and impressionistic, but the performances Genus and his actors create are natural and realistic.



Genus’ cast has a remarkable ability to be with one another, to be with Maxwell Anderson’s script, and to demonstrate that good acting is, in fact, reacting. The result is a kind of naturalness that even directors like John Cassavetes, who were completely committed to naturalism and improvisation, never achieved. Cassavetes was able to use improvisation to structure his films by creating realistic situations, but the dialogue his actors improvised seldom matched Anderson’s ear for small talk, flip comments, and the kind of gentle razzing we see in The Star Wagon.

Anderson and Genus deliver poetry, as well. Standing on the star wagon, Hoffman looks like an angel with one good wing. There is a dreamlike, druggy quality to Bean and Hoffman’s laughter as they launch themselves back through time. Bean moves effortlessly from innocence, as he rehearses a hymn, The Holy City, with Lorring, to funny sexuality as Eileen Brennan digs in his front pocket for candy at a picnic; and Bean’s dark and violent rebirth leaves the impression of opera, of voices singing together to reveal the dark underside of Anderson’s comedy before Hoffman yanks Bean from the river to begin life over, half-drowned and miserable, lying in the mud with his head in Brennan’s wet lap.

Technically, these scenes of Bean’s death and rebirth by the river are as advanced as any experimental cinema of the Sixties. Bean’s passage begins with the sound of Hoffman pushing Brennan out to the way and jumping into the river, but we aren’t allowed to see Hoffman pull Bean out of the water until we enter the drowning Bean’s thoughts and contemplate nothing less than the meaning of life.

It is possible to think of life as a long series of paths not taken, doors opened or not opened, decisions made one way instead of another. It is a convention of most time travel films that the journey back through time will either change nothing, or it will change everything. The art of those films is to show why this should be so, to explain in a satisfying way why history had to happen exactly as it did happen. In The Star Wagon, Anderson breaks with that convention. He raises the possibility of changing history by going back in time, and then rejects that possibility as an act of will. Orson Bean’s Stephen returns to the present tense of his life as we found him, not because he has to, but because he wants to. But he is better for having made the journey, even if the world is not, and, watching the film, I felt the sweetness of life in a way I had not felt it since those summer evenings long ago, when I was a boy and I waited nervously at shortstop for our pitcher to deliver his first pitch.

At the end of the play, Stephen tells us his time machine is just a way of remembering the past. Karl Genus’ The Star Wagon is as good a way as any of remembering some of broadcast television’s best years. And that’s something, in my view, upon which it is worth spending some time.

Escape To Reality

When the world gets to be too much for me, I pull out one of my video collections and escape for a couple of days.  I have Angels In America, all of The Sopranos, Rome, Lonesome Dove, and a ton of Bergman.  Most of the time they'll do, but, when things get really rough, I turn to my John Cassavetes Criterion Collection.

More than any other director, John Cassavetes portrays people at their limits, bound up, boxed in by their marriages, their friends, their sex, their race, their age, the limits of their talent, and any other cage or corner Cassavetes can cram them into. And they usually don’t get out. They find their salvations, if they find them, inside their cages. Even if a Cassavetes character appears to escape, we can’t be sure. When Cassavetes and Peter Falk leave Ben Gazzara in London at the end of Husbands (1970), it doesn’t feel like Gazzara has slipped out of his cage. It feels like his friends have left him on the battlefield to die.

Although it doesn’t include Husbands, the Criterion Collection’s boxed set of five Cassavetes films provides an easy, though expensive, way to acquire a taste for Cassavetes. The set has Shadows (1959), Faces (1968), A Woman Under the Influence (1974), The Killing of a Chinese Bookie (1976), Opening Night (1977) and the 2000 documentary, A Constant Forge: The Life and Art of John Cassavetes. Or you can watch most of Cassavetes’ films and the documentary individually on Netflix or Amazon Prime.

Cassavetes was, arguably, the father of American independent film. His first film, Shadows, was made at about the time French directors were creating the New Wave. It's a beat film.  Cassavetes, like the French, subordinated plot to the mise-en-scène. His films weren’t about the narrative. The story was often beside the point; just something to hang the film on. To Cassavetes and the French auteurs, film was synthesized experience, and the story was just an occasion for that synthesis. The French bought the rights to dime store novels for their plots. Cassavetes invented situations. His films have beginnings and ends, but they are, like direct cinema and cinema verite documentaries, essentially situational and episodic. The end of each episode and the way it’s resolved are determined, not by the requirements of a plot, but by the inner workings of the episode itself. Affairs end. Men go home to their wives. Women who have nervous breakdowns come home to their families when they get out of the hospital. They put their kids to bed, clean up the dishes and go to bed with their husbands. Strip joint owners who get mixed up with the mob get killed. And the play must go on.

To the cinema verité style and structure, Cassavetes added improvisation.  He worked out scenes in collaboration with his actors instead of forcing his view of the scenes on them. Cassavetes’ approach to directing let his actors bring their own life experiences to situations and allowed him to add their sense of what is authentic and what is not to his own. The tension between rigid direction and improvisation, between conformity and self-expression, is a recurring subtext in Cassavetes’ films, from Shadows to his Pirandellian masterpiece, Opening Night.

Cassavetes' first film, Shadows, features Lelia, a young, black artist, cornered by race, gender and family. She’s the kid sister of Hugh, a singer who can’t sing, and Ben, a horn player who never plays for us. Hugh and his agent, the only person who can stand the way Hugh sings, tour second-rate clubs in the Midwest. Ben listens to jazz from the corners of rooms; cruises New York City bars and cafes with his friends, trying to get laid. Lelia hangs out with Ben and his crew, and with artists and intellectuals, older guys who know things Ben and his friends don’t know. She falls for a good-looking white boy, who dumps her when he meets brother Hugh, because, unlike Lelia and Ben, Hugh is obviously black. Lelia ends up on a dance floor in the arms of a middle-class black man she meets at a party, the kind of man Lelia and her brothers think of as a square but others might call solid. Cassavetes leaves her there, moves on to watch Hugh go off on another road trip, and to watch Ben and his pals get beaten into unconsciousness in the men’s room of a bar when they try to pick up the wrong women. Cassavetes crammed that action and the feeling of the beat Fifties into one black-and-white box in 1959. It was ten years later before he was able to make his next independent film, Faces, a portrait of a marriage on the rocks.

Faces was Cassavetes’ film for the Sixties, and the first Cassavetes and Rowlands collaboration. It was the beginning of a body of work that eventually exhausted the themes Cassavetes took up in Shadows: women on the edge, the way families and friends tie us up but make us strong, the life and death struggle to be authentic and spontaneous instead of phony. Faces is Cassavetes' least successful film, although it's his most accessible and appreciated effort.  It's his least filmic and most photographic film.  In Faces, an L.A. executive leaves his wife for a prostitute, played by Rowlands. His wife, Lynn Carlin, tries to commit suicide after a one-night stand with Seymour Cassel, a hipster she picks up in a club. The executive goes home to his wife and, in a scene that breaks the static, monotonous repetition of faces that dominates the film, chases the hipster out of the house.  In addition to Rowlands, Carlin and Cassel, the cast of Faces included Fred Draper, Val Avery and Elizabeth Deering, actors Cassavetes worked with for the next ten years. Faces was Rowland’s first shot at portraying a woman on the verge of a breakdown. Her second shot came six years later in A Woman Under the Influence.

There is something almost unbearably edgy about the young Rowlands in A Woman Under the Influence. It’s as if somebody has jammed a 220v wire into her brain. It takes her about two minutes to convince me she’s the most troubled woman I’ll ever see. Her relationship with Peter Falk is tense. There is an acceptance of violence against women in the film I find deeply disturbing. And yet, A Woman Under the Influence is about the kind of people I know well. Working class people. Never enough living space. Not much education and culture. Sometimes not enough money. They fight at the dinner table. But there is redemption in the physicality of these Cassavetes’ characters, in their muscle. It’s a punch, a roundhouse right, that brings Rowlands down to earth and restores her to her family. To her kids. To the dirty dishes that, when all is said and done, have to be taken from the table to the sink. In A Woman Under the Influence, Cassavetes shows us a family coming together, closing the doors on the outside world and making what they can of their lives. A Woman Under the Influence added Lady Rowlands and Katherine Cassavetes to Cassavetes’ troop of actors.

The Killing of a Chinese Bookie, the fourth film in the Criterion set, is Cassavetes’ film noir classic. It’s the darkest of Cassavetes’ films, not just visually – most of it was filmed at night with available light — but emotionally as well. It’s Cassavetes’ most bitter film. When the mob decides to kill him for his club, escape is never an option for Cosmo Vitelli. He has no real family or friends. The most important thing in his life is a third-rate floor show he created for his tawdry strip joint. Vitelli, played by Ben Gazzara, gets shot in the gut while he’s trying to murder a Chinese bookie to pay off a debt to the mob. He manages to kill most of the mob, but he ends up bleeding to death, slowly, while he paces the sidewalk outside his club.

Opening Night is Cassavetes' last film.  Gena Rowlands stars as an aging actress, struggling with her age, her relationship with her co-star, played by Cassavetes, the demands of her director, the limits of the script, and the death of a young fan who gets hit by a car while she’s watching Rowlands leave the theater. Rowlands is haunted by the girl’s ghost. On the verge of breaking down, Rowlands murders the girl’s ghost and her own youth. Playing a scene with Cassavetes, she saves the show and her career with an improvised performance on opening night. The film is a triumph for Cassavetes. As the writer and director of Opening Night, he can do what he was never able to do in the real world. He can direct the play’s audience and their reaction to him and his wife.

The audience loves them, of course .

I guess I do, too. The easy explanation for that is to say I like melancholy moods, dark streets, and the rain. I like redemption. I like to see the old order brought down and to see chaos reign. I like reluctant heroes and the kind of women who work retail. And there’s plenty of that in Cassavetes. But it’s more than that.

Cassavetes knew that it’s not what you see, but what you remember that counts. It’s the way films live in our memories that matters. And he gave us a lot to remember. He gave us close-ups, and he gave us enough time with his characters to get to know them well.

I remember Ben Carruthers in Shadows, walking down the street in a coat that’s too light for New York City in the wintertime; Seymour Cassel fleeing down the hill in Faces; Gena Rowlands dancing, Peter Falk climbing a hill with his crew, Katherine Cassavetes guarding the stairs to keep Rowlands away from the kids in A Woman Under the Influence; Ben Gazzara in the dark, getting his orders from the mob, and Gazzara in the light, standing in the spotlight with Mr. Sophistication and his strippers in The Killing of a Chinese Bookie. I remember Rowlands, beating her youth to death in a hotel room, crawling toward her dressing room, putting her dukes up when she’s improvising with Cassavetes in Opening Night. And I remember John Cassavetes, laughing and bounding around the stage in Opening Night, while the audience laughs out loud and applauds.

When I watch Cassavetes’ films I feel I’m in the presence of myths.

Can I name the myths? Can I say who Cassavetes’ characters remind me of, who the major and minor deities are in Cassavetes’ pantheon? Who is that with the wound that will not heal? Who is that, chasing the suitor from his house? Who is that, leading his men out to work? Who is that, leading the women out to dance? Can I name them? Not a chance. It was Cassavetes’ achievement to create a pantheon of characters who suggest mythic figures without names. I could no more name them than the Greeks, gathered around the hearth to listen to the poet spin his yarns, could say who Achilles and Odysseus reminded them of.

Grey Gardens Revisited

There is an element of the hunt in documentary films, a delicious kind of trophy hunting at its lightest, but, at its heaviest, a predatory savaging of people and events that exposes the dark side of subjects and the exploitative nature of documentary film.

The Maysles brothers' Grey Gardens (1975) is a film portrait of Big Edie and Little Edie Beale. It’s a film about eccentrics and eccentricity, about marginal people whose living conditions reflect the condition of their lives.

Film lends itself exceptionally well to the substitution of one thing for another when two things regularly appear together. Over the course of the Maysles brothers' film, the Grey Gardens estate comes to stand for the lives of the Beales in the same way the American flag has come to stand for America and the White House for the President. If there were nothing more to Grey Gardens (1975) than that – and there is – it would still be an important work of art, because it’s a wonderful example of film as sympathetic magic. It gives us the illusion of power over the world by reducing complicated people and situations to a manageable size.

The genre the Maysles brothers chose to work in had rules, and they were accused from time to time of breaking them, of manipulating events, of straying outside the boundaries of direct cinema and cinéma vérité, particularly in the case of Gimme Shelter (1970), a sensational film that features the murder of a black Rolling Stones fan at Altamont.

Direct cinema captures real events as they happen, without interfering with them in any way. There is no direction in direct cinema, no “do this” or “do that again.” No questions. No staged scenes. Nature documentaries are perhaps the purest example of the form. The filmmakers witness horrific events, but never interfere. Cinéma vérité, another style of modern documentary, has some latitude. It’s more about truth than about reality, and, as long as the film conveys the truth, it may wander away from real events.

In the case of films like Grey Gardens (2009), a historical drama that HBO has run off and on since its triumph at the Emmies, neither the rules of direct cinema nor cinéma vérité apply. The intention of the producers is simply entertainment, and they're free to pick over the bones of the Maysles' kill any way they can.  HBO doesn't broadcast Grey Gardens as part of it's regular schedule anymore, but, in a move that harkens back to the days when movies were all glitz and glitter to brighten the lives of the little people, they put it up on HBO On Demand over the Christmas holidays.  "They were steeped in affluence and privilege," the HBO promo proclaims.  "Yet their lives in East Hampton became a riches-to-rags story that made national headlines."  There is a metaphor lurking around there somewhere.



A cottage industry has sprung up around Grey Gardens and the Beales since the Maysles first documented the squalor and decay of the Beales’ lives. Since Grey Gardens (1975) the documentary, we’ve had Grey Gardens the musical, Grey Gardens the book, Grey Gardens the web site and, finally, HBO's version of the Beales' story. But I doubt HBO will have the last word.

Over the years, the Beales have attracted a cult following: people who know what it’s like to live on the fringe. But the audience for works based on the lives of the Edies is more general than a cult. It includes any of us who have ever slowed down to look at the scene of an accident. 

The story of the Edies coincides with the long, downhill slide of American society, the decay of the American dream, and the slow stratification of America into two cultures, one affluent and above ground, the other underground, it’s people trapped in poverty.  If it could happen to the Edies, it could happen to anyone.

American capitalism has always had two spurs to keep us moving up the steep hill of success. One boot prods us with the promise of fortune and fame, the other with the specter of disaster, with the threat of losing all we have suddenly or, like the Beales, gradually, as we get older. The Beales’ story is frightening and fascinating. It’s hard to look at it, but it’s harder to look away. 

The Maysles brothers had an eye for the wounded straggler, for the animal ready to die. Perhaps it’s because their subjects knew they were damaged that the Maysles brothers were able to stay above the people and events they filmed, to appear to be superior to their subjects, to have the upper hand. Their contemporary, D. A. Pennebaker, seemed more respectful, more deferential to his subjects – even, as in the case of the War Room (1993) when Pennebaker’s camera grovels at the feet of James Carville and Mary Matalin, obsequious.

Pennebaker had a knack for getting in on the beginning of things: Timothy Leary and the counterculture; Bob Dylan; Joplin and Hendricks at the Monterrey Pop Festival; and, finally, the Clintons. The Maysles brothers, Al and David, had a knack for being there at the end of things, the final acts, the death throes of the traveling salesman and the Counterculture, the unraveling of Camelot. 

By the time he filmed Grey Gardens (1975), Al Maysles was one of the best cinematographers in the world, and the Maysles brothers had mastered the art of manipulating subjects and situations. They had developed a gift for narrative unmatched in documentary film. No one tells a story the way the Maysles brothers do.

“Once you’ve lost that push, you’ve had it,” Paul Brennan, the "Badger," tells the camera in Salesman (1968). Brennan suffers from too much awareness. He knows he’s a dead-ender in a dying profession. Negativity is the unpardonable sin of Brennan’s world, and Al Maysles patiently and carefully documents Brennan’s descent into negativity during Brennan’s last days as a bible salesman.

“We can get it together,” Mick Jagger tells the crowd at Altamont, just before a shot of what appears to be the Hell’s Angels killing a black fan who pulled a gun on them. Earlier in the concert, when Grace Slick, watching the Hell’s Angels beat her fans with pool cues, said: “People get weird, and you need people like the Angels to keep people in line,” she was, at that spaced-out, sappy moment, more in touch with the direction of American society than the slightly confused Jagger who believed Altamont was going to set an example for America about how to behave at large gatherings.

The Maysles brothers persuaded Jagger and the Stones to let Al film them watching a rough cut of Gimme Shelter on a Steenbeck editing table, ostensibly to provide a gimmick to structure the film. The brothers’ real reason was to make the apparent knifing of a fan by the Angels the central point of the film. Without the knifing and the opportunity to make Jagger eat his words, the Maysles brothers would have had a mediocre, though beautifully photographed concert film, whose high points were scenes of Jagger expressing his androgynous sexuality and young Tina Turner fellating her microphone. The violence and the obvious naiveté of the Stones and Grace Slick gave the brothers a chance for something much bigger, a chance to take down the Stones, Slick and the Counterculture at the same time. Eerily, Jagger’s helicopter exit from the Altamont speedway foreshadowed America’s final exit from Saigon, and, by the end of Gimme Shelter, Jagger’s stare was as vacant as the barren landscape in the last shot of the film.

For big-game hunters like the Maysles brothers, who already had bagged the "Badger", the Stones, Grace Slick and the beginning of the end of the Counterculture, two eccentric ladies in a run-down mansion were sitting ducks.