The Crime of M. Lange.

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I was watching Snow White and the Seven Dwarfs some years ago with a friend’s three-year-old daughter. Molly hadn’t seen the movie before, and she watched it in a fascinated silence. At the end, Snow White and the prince leave the dwarfs and ride off into the distance.

At this point Molly cried, “More!”

This surprised me. How could she know, on her first pass, that the story was ending?

In and out

It has no name that I’m aware of, but it’s one of the most common conventions of movie storytelling. At the end of the film, the story world closes itself off from us. The characters turn away, perhaps walking into the distance. We may get a distant long shot of the scene. In some cases the camera accentuates this withdrawal by craning or tracking away from the action.

At the end of The Wild One, the biker hero smiles at the woman he’s met and goes out into the street. After exchanging a glance with the ineffectual sheriff, he swings his motorcycle around, his back to us. Cut to an extreme long shot as he rides off.

Once you notice this sort of ending, you’re likely to think about beginnings. Sure enough, we find some symmetry. A movie often visually brings us into the story world. Most common is an inward progression, moving from a large view to the central space of action. As far back as 1919, Griffith started Broken Blossoms with an overall view of the harbor and an explanatory title.

Then we have a gradual entry into the Chinese neighborhood, moving  steadily from long shots to closer views. The young ladies we encounter aren’t major characters in the plot, but we’re still slowly drawn into the story world.

At the film’s end, Griffith’s cutting will manage a parallel withdrawal, from the lovers to the temple and back to the waterfront view.

In fact, Snow White starts with a comparable, if somewhat smoother shift inward, from the exterior of the Queen’s castle then, via camera movement and dissolves, to the Queen at her mirror.

This last shot reminds us that alternatively, a film can start with the characters coming forward, as if to meet us. This is the way The Wild One begins.

Any sort of combination is possible. The Silence of the Lambs starts with Clarice Starling climbing up a hill toward us and pausing long enough for us to register her as a protagonist.

She then turns and runs off into the forest. If this were an ending, we might see her go off further and further into the distance. But this is an opening, so we follow her with a tracking shot forward, letting her lead us into the story action. Soon we’re back to the frontality and intimacy of an opening passage, like the shot of the Queen.

At the end, Jonathan Demme gives us a pair of “farewell” shots. The first occurs when Clarice, who’s been talking to Dr. Lecter on the phone, hears the line go dead. We pull away from her.

The second farewell shot takes place on Lecter’s end in a Caribbean island. It shows him rising to follow Chilson and walking away from us, to be swallowed up into the crowd.

The Silence of the Lambs takes leave of its protagonists in two alternative ways: If the camera doesn’t move away from our characters, it seems, then the characters move away from the camera. They may even seal themselves off, as when a flight attendant pinches shut the curtain at the end of The Hunt for Red October.

So when we speak of films’ “openings” or “closings,” it seems that we are often talking about a world that initially invites us in but will finally expell us, however slowly and politely.

See it here!

Researchers play Jeopardy! Their answers always take the form of a question. Most film critics work in the declarative mode (“The performances are gripping”), but ideally the academic film researcher works in the interrogative mode. What is this pattern of beginnings and endings doing in movies? How does it work? How did it become common? And how do we learn it?

Take the first question, about the purposes and functions of the device. At one level its neat symmetry mimics the sort of frame that we find in other sorts of narrative, particularly oral storytelling. Fictional stories need to be set off from the surrounding flow of discourse. When we hear “Once upon a time,” we all know a fairy tale is starting. There are equivalents in other oral traditions, as in “Here is a tale . . . .” (Yoruba) and “See it here!” (Hause).

Likewise, oral storytelling traditions use formulaic final lines. In our fairy tales, it’s often “And they lived happily ever after.” Native American folk tales may finish with the storyteller simply saying, “The end” or “Tied up.” African oral epics sometimes use the formula “That is what I know” or “Let us leave the words right here.”

In fact, I cheated a little with my examples from Snow White. The film actually is bracketed by a literal opening and closing.

In film, however, the symmetrical structure is only part of the answer. While a film can copy the literary idea of opening and closing a written text, the medium as a whole offers something more. Thanks to the visual nature of movies, the widening or closing-off of the story world can mimic the act of our entering or backing out of a tangible situation. That’s what we see in Snow White and my other examples. In a sense we greet the characters, and after spending some time with them we bid them farewell. The sense of entering and leaving their world is harder to capture so concretely in literature or theatre.

So we need a more specific account of the convention. Surely you’ve thought about the most obvious candidate. The entry/ leave-taking pattern mimics our activities as perceiving, socially inclined people. For creatures like us, to encounter a new situation or setting simply involves approaching it or letting it approach us, then becoming part of it and fixing our attention on its details. At a party, we amble closer to a knot of people we want to talk with, or someone comes up to us. Sooner or later that encounter ends or trails off, and we withdraw or turn away or watch when others depart. More poignantly, the extreme long-shot option can recall moments when a car or bus or train carried us away from our loved ones. In any case, thanks to moving images the salient features of this very common experience can be made tangible for viewers.

This convention, we might say, is just natural. Molly, who had already logged three years of social experience, could plausibly make the analogy with ease. She recognized that her encounter with the world of Snow White was coming to an end–the characters were leaving her–and could express her regret.

This common-sense answer is, I think, basically right. But it needs to be fortified against some objections.

For one thing, not all films use this convention. Lots of films start with close-ups of particular items in an environment, plunging us into details without a gradual entry (below, Back to the Future; Muriel; ou le temps d’un retour).

And lots of films don’t end with marks of withdrawal or closure. They end on close views, often of the characters or a significant object (below, Le Silence de la mer; Sorry, Wrong Number).

If this pattern were biased by our natural proclivities, wouldn’t it be more common than it is? And if it comes so naturally, why wasn’t it present at the start of cinema, as soon as people started telling stories? Most of the storytelling techniques we now consider very user-friendly, like cutting and camera movement, emerged after many years of moviemaking. It’s akin to a problem in the history of painting: Why did painters need centuries to learn to imitate the way things look?

Moreover, the naturalness can look pretty unnatural. Nobody lies down in the middle of the road to let a horde of bikers sweep by, as in the beginning of The Wild One. The high angle at the end of the movie doesn’t imitate anybody’s likely point of view; it mimics, if anything, a godlike perspective we almost never get. Similarly, the cuts and dissolves that link the views in Broken Blossoms and Snow White don’t have any parallel in our real experience. Tied to our bodies, we can only move toward or away from situations in real time, step by step. The time-compression and freedom of position we get on film are far from natural. In sum, the concrete ways in which this immersion/ withdrawal pattern shows up in actual movies suggest that the films aren’t imitating the literal vantage points we might assume in the real world. There is a lot of contrivance going on.

Real life, amped up

So the convention has some roots in our perceptual and social experience, but filmmakers have streamlined and sharpened it for our uptake. Another example of this process, which I discuss here, involves actors’ eye behavior. Film actors start with normal patterns of looking and blinking, but they modify them in order to signal emotional states and to concentrate our attention on the drama. Similarly, the schema of entering/ leaving a milieu derives from our common experience, but it can be simplified and stylized through cinematic techniques that have no correspondence in our normal experience. All that matters is that the result preserves the core of that schema.

As filmmakers simplify our perceptual and social experiences, they amplify them as well. Movie characters stare at each other more intently than we do in normal life. The actors are stripping off everyday noise (blinks, averted looks) in order to create cleaner, exaggerated signals of mutual attention to the dramatic situation. Likewise, a steep high angle like that ending The Wild One or the pointedly closed curtains of The Hunt for Red October exaggerates the sense of departure and conclusion, giving the action a weight it wouldn’t have in ordinary life.

Why don’t all films use the entry/ retreat convention?  I think we should consider such conventions to be tools. They arise in particular filmmaking traditions, perhaps through trial and error, and get refined for different purposes. Some filmmakers might never use them, or knowingly refuse them to create different reactions, or play games with them (as Resnais does at the start of Muriel). But when filmmakers want certain effects, these tools are ready to hand. If you want to ease your audience into the story world, a slow entry pattern works very well. It’s so familiar that the viewer can overlook its contrivance and concentrate on the story information.

So Jeopardy!-style, we have new questions. Has the opening/ closing device spread because it is a very accessible, spontaneously understood convention? Or is it because filmmakers in other cultures have mechanically copied Hollywood? Perhaps it’s like a tool that originates in particular cultural circumstances but which can be useful all over the world. The Phillips-head screw was devised for the US automotive industry but is now a universal gadget. Over time, such tools become more widespread, perhaps dominant. But a tool can always be refused if the task changes.

There’s still a mystery, though. Assuming that viewers understand these image-clusters as signaling beginnings and endings, how did that understanding come about? How, and when, do people learn the conventions? If they are quickly learned, is that because they play into inclinations of our minds?

My best guess for now is this. We tend to think that all artistic conventions are equally hard to learn, but that’s probably not the case. The conventions of Cubist painting demand more effort and knowledge than the conventions of perspective drawing, and that’s probably not just because we’ve seen more perspective pictures across our lives. Likewise, mastering the conventions of Structural Film demands more time and trouble than mastering those of popular genre filmmaking. It seems likely that some conventions rise to dominance because they fit most viewers’ prior inclinations rather well. For example, we are creatures who interact socially in face-to-face manner. Shot/ reverse-shot editing is unfaithful to our ordinary experience in many ways; cuts provide instant changes of viewpoint we can’t achieve in real time and space. But shot/ reverse-shot cutting preserves the familiar social pattern of turn-taking and conversational flow, so it’s comparatively easy to learn.

Still, I don’t have a full answer. My questions bring us back to Molly. If she had seen Snow White before, we might say that she remembered that the film ended at this point. But she hadn’t seen the film before. So does her demand for more indicate that she generalized from her experience of other films? Did she have already a degree of “narrative competence,” allowing her to recognize certain types of cues? Is her competence full or spotty? (Maybe she gets endings, but not characters’ intentions, or goal orientation.) And how did she acquire that competence? Quickly or slowly?

Maybe some researchers have already explored how children master narrative framing of this sort. (I’d welcome correspondence on the matter.) My hunch is that Molly grasped the cinematic convention, perhaps on limited exposure, because she recognized the core perceptual and social experiences it preserves. Leveraging this insight, perhaps, was some understanding of narrative architecture generally. More basically, it may be that as social animals we’re tuned by evolution to detect fairly quickly some constant features of interactions with our peers.

In any case, I’m betting that Molly wasn’t simply mastering a convention cut off from everyday life, like algebraic equations. To learn anything, you already need to know a lot. Cinematic storytelling isn’t, as some semiologists once thought, a highly arbitrary sign system. It piggybacks on our experience of the world–our knowledge, certainly, but also our most routine ways of sensing and thinking. Not least, understanding movies taps skills associated with our social intelligence. More on this in a future entry, I hope.

This is only an anecdote, but I hope it provokes readers to think about the broader issues I raise. I floated these ideas in my closing address for the convention of the Society for Cognitive Studies of the Moving Image, on 5 June 2010. I thank the members of the audience for their contributions to that discussion. Incidentally, this year’s meeting is coming up, in Budapest this June. For more on SCSMI and the sort of issues broached in this entry, go to this category on this site.

My basic argument for a “moderate constructivism” in understanding film conventions is developed in the 1996 essay “Convention, Construction, and Cinematic Vision,” reprinted in Poetics of Cinema (2008), 57-82. I discuss the entry/ withdrawal pattern as a holistic strategy in a later essay in that collection, “Three Dimensions of Film Narrative”, 94-95. An earlier, more fancily titled piece puts the pattern in the context of a different argument: “Neo-Structuralist Narratology and the Functions of Filmic Storytelling” in Marie-Laure Ryan, ed., Narrative across Media: The Languages of Storytelling (2004), 209.

It’s worth mentioning that, like Snow White, the images at the start and conclusion of Le Silence de la mer are enframed by a book–in this case, shots of the original book by Vercors. This iconography is of course common when a film wants to emphasize the literary origins, though in some films, like Dreyer’s, the device of the film as a replay of an already-written text plays a more complicated narrative role. I talk about that in my book The Films of Carl Theodor Dreyer (1981).

The research on children’s understanding of stories is vast and detailed. Alison Gopnik briskly summarizes the evidence that even very young children have surprising narrative competence in The Philosophical Baby (2009), chapters 1 and 2. The pioneering source here, at least for an amateur like me, was Katherine Nelson, ed., Narratives from the Crib (1989).

The Bad Lieutenant: Port of Call New Orleans. As in many films, the final shot addresses the viewer in a comparatively overt way.

Le Quattro Volte.

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As happened last year, I had to flee Hong Kong for medical reasons. Beset by a wracking cough, I took off three days early and upon returning to Madison wound up in hospital. Current diagnosis: pneumonia. Duration of stay: six nights and counting. A drag. But I’m lucky: no disorderly orderlies, no homicidal doctors injecting me with mind-control drugs (“You will watch only Brett Ratner films for the rest of your life. Sleep, sleep…”). I’m taken care of by expert, calm, and good-natured people. Expect no less from the best city for men’s health and care.

So I’ve been tardy in writing this final HK blog. I just wanted to talk about two extraordinary films I saw in my final days and bring up a scrap of news for followers of Chinese film.

First, the news. Liu Jiayin, of Oxhide fame, was in Hong Kong briefly to accept an Asian Film Financing Forum award for her screenplay Clean and Bright. The other winner was Li Ruijun, for his project Where Is My Home? Liu was about to visit the US for screenings at Redcat, under the sponsorship of the tireless Bérénice Reynaud, and at Cinema Pacific in Portland. I had a chance to talk briefly with her just before she departed.

Regular readers of this blog know my admiration for Liu’s two Oxhide films. The good news is that she is at work on Oxhide III. She wouldn’t say much about it, except that she is still reworking the script, but it sounded quite far along. In addition, she hopes to shoot Clean and Bright, a more orthodox film about a family, fairly soon as well. Oxhide IV is also planned, with the series running up to perhaps eight installments.

For more on Oxhide, including purchase information for the DVD, check Kevin Lee’s dGenerate Films website.

Leaving us hanging

Too often we think of suspense as specific to certain genres, but it’s actually a fundamental resource of all storytelling. Creating expectations about an upcoming event, sharpening them, and delaying their fulfillment–all these strategies are basic, I think, to narrative experience in general. Although some plots emphasize suspense more than others, even most “character-centered” tales wouldn’t engage us without a dose of it.

True, sometimes there’s a sort of bait-and-switch, as when suspense is conjured up but eventually dissolved. Sooner or later we realize Godot isn’t going to show up, or that Anna in L’Avventura is likely not to be found. In those cases, suspense has led us to another terrain, usually thematic, in which we’re invited to consider something more significant than learning the outcome of events. (Sometimes, though, snuffing out suspense is just a sign of slack, or Slacker, storytelling.)

Suspense is usually associated with popular plotting, so many people expect Serious Films to be lacking in suspense. Which makes it all the more interesting that Iran, one of the most-favored nations on the festival circuit, has made something of a specialty of suspenseful art movies.

We don’t recognize often enough that Kiarostami’s early films are often structured as suspenseful quests, from the boy’s attempt to return his schoolmate’s notebook in Where Is the Friend’s Home? to the final shot of Through the Olive Trees. His scripts for other directors convey this quality even more clearly. The Key is almost Griffithian in showing how a four-year-old boy struggles to rescue his younger brother when they’re locked in a kitchen with a gas leak. The Journey (Safar) is positively Ruth Rendellian: A headstrong middle-class father leaving Tehran with his family forces another car off the road and flees the scene. Instead of resting at a summer retreat, he returns obsessively to the place of the accident to check the progress of the investigation: Will he give himself away? And it isn’t just Kiarostami. Look at the suspense structure in Makhmalbaf’s Moment of Innocence, or Reza Mir-Karimi’s The Child and the Soldier, or Panahi’s The Circle.

What gives Iranian suspense films their weight is partly the fact that they don’t rely so much on the old standbys (chases, stalkings, cliffhanging rescues) but rather on psychological maneuvers, carried out largely through dialogue. Characters in these movies tend to talk a lot, pushing their concerns forward with a stubbornness that we seldom see in other national cinemas. People stick up for themselves, and the suspense comes from a clash of testimonies, pleas, and self-justifications. But it also comes from a moral dimension. My earlier examples depend on our assessing what we ought to happen (the hero of the Journey should be punished) versus what we might want to happen (he should escape). Add a dash of mystery, as we have in Through the Olive Trees (what is Tehereh thinking?) and A Taste of Cherry (what is the job Mr. Badi is hiring for?), and you have artistically ambitious filmmaking that exploits some very traditional resources of the art form.

These resources were on display in Asgar Farhadi’s earlier About Elly, which I praised in these pages two years ago. Nader and Simin, A Separation has a comparable power to seize and hold our interest. A wife fails to get a divorce and leaves the household, which includes not only her husband Nader but his Alzheimer’s-addled father and their daughter Termeh. Without Simin to care for his father, Nader hires Razieh, a working-class woman who must bring her little girl with her. Soon the job overwhelms Razieh and, for reasons not disclosed till later, she goes missing. Nader and Termeh find the old man tied to the bed, unconscious.

For this early stretch of the film, the helper Razieh trembles on the verge of hysteria, and only later do we learn why. When she returns to the apartment, she confronts Nader’s wrath, which leads to yet another turning point, but one whose significance we realize only later. To complicate matters, Razieh’s hot-headed husband becomes furious with everyone. As in About Elly, a great deal turns on what characters know at one precise moment, and our memory of when they learned something can be as elusive as theirs. And as in Henry James’ novels, much of the action is registered through the reactions of onlookers, notably the pensive daughter Termeh (below), who turns out in the final scene to be as important as any other figure in the film.

The suspense builds on many levels: the progress of the divorce, the decline of the old man, the court case that involves Razieh’s place in the household (did she steal money?), and above all the responsibility for a death. Some of these lines of action are shown resolved; a crucial one remains suspended. And that does, as often happens, oblige us to think more broadly about the film’s treatment of parent/ child relationships. We are left with an exceptionally rich film, one reflecting on class differences, religious ones, and the effects of adult problems on the children around them. Suspense not only feeds our hunger for story; it can also tease us to moral reflection, and Nader and Simin does just that.

No suspense?

How much can you purge suspense from a movie? And if you play it down, what do you put in its place to hold our interest?

One answer to these questions comes in Michelangelo Frammartino’s Le Quattro Volte. It is one of those sedate observational pieces that covers a year in the life of a village, with not much discernible dialogue but lots of lovely landscape shots. It has a cyclical rather than linear structure, beginning and ending with smoldering wood turned into charcoal–itself a metaphor for the inevitable transmutations that govern plants, animals, and men. We follow an old goatherd who eventually dies; his goats pay homage by climbing precariously to his tiny home and occupying it. A young goat is born soon after the old man’s death. The townsfolk erect an enormous Christmas tree, which at the end of the holiday is chopped down into bits, which will in turn becomes charcoal. If Nader and Simin exists largely in medium-shot, here the extreme long-shot dominates. There are no psychological interactions or dramatic issues of the sort we find in Fahradi’s films. In the rustic spirit of Rouquier’s Farrebique, we get the sheer successiveness of things, the fact that life is one damned, or placid, moment after another.

So suspense can be replaced by sheer consecutiveness, but the task then becomes to make things interesting. Frammartino does so through careful framing, evocative sound, and crisp storytelling technique. The goats pick their way up to the old man’s hillside apartment; they jostle around inside; cut to a shot of the old man’s head as he lies dead; cut to the church, with people filing out as the bell tolls. In addition , you can find suspense at more micro-levels, working not at the level of plot action as a whole but rather within and across particular scenes. After the goatherd’s death, we see another kid born: this is familiar, even clichéd, the rhythm of nature. We follow the kid’s efforts to assimilate to the herd. But as winter comes, the kid strays off, becomes isolated, and ends up lost and shivering. We must assume that he dies. So much for the great cycle of life.

At a still more microscopic level comes the shot that everyone remembers from Le Quattro Volte. It’s so salient that critics who seldom notice imagery can’t help but mention it. I won’t describe it in detail, so as not spoil the surprises, but suffice it to say that it involves a church procession, some intransigent goats, a pickup truck, and a resourceful dog. Reminiscent of Tati or Suleiman, this long shot depends on ratcheting up our expectations about how several converging events might develop, onscreen or off, and then fulfilling those expectations in startling ways. We might call the result spatial suspense: How will this composition-in-time finally resolve itself?

We should, then, never underestimate the power of suspense, even in those films which might seem to forswear it. Melodrama or pastoral, any genre can find a way to excite us by asking what can come next.

Catching up: By leaving Hong Kong early I missed the second screening of The Turin Horse; my first impressions are here. Since I wrote that, I learned that Cinema Scope has published Robert Koehler’s sensitive appreciation of the film and his enlightening interview with the cinematographer Fred Kelemen.

Nader and Sinin, A Separation.

Killer Constable.

DB here:

Like most cinephiles of my vintage, I love anamorphic widescreen, especially in its early years. Even though CinemaScope as a trademarked format is long gone, its aspect ratio of 2.35 or 2.40 to 1 became the standard, and we tend to call any widescreen film of those proportions a “‘Scope” production.

Nowadays many films are in ‘Scope; it’s sensed as a cool ratio. Too cool, actually: I’m not sure that Cop Out and The Hangover needed to be in ‘Scope. Things were quite different in Asian cinema during the 1960s and 1970s, where directors had to learn how to master and exploit the new acreage available to them. I was reminded of their problems, and some of their dazzling solutions, when I visited films that were part of two big retrospectives at the Hong Kong Film Festival this year.

The Shochiku touch

Festival goers tend to ignore their cities’ round-the-year programming. We’ve shown films at our Cinematheque that would have drawn more strongly if they had been presented under the umbrella of a festival. A festival is a big, ballyhooed event, and people set aside time to plunge into it. They take it as an occasion to explore cinema. But that impulse isn’t as strong, I think, in other seasons.

Accordingly, the HKIFF has developed a smart strategy. It often launches a retrospective during the festival period but then continues it after the festival is finished. This enables the festival to spotlight the series more vividly and to engage viewers to return in the weeks to come. The drawback is that the strategy tantalizes us visitors, who wish we could stay on to get a full dose of Shimizu Hiroshi (subject of a 2004 roundup) or Kinoshita Keisuke (2005) or Nakagawa Nobuo (2006). This year’s hors d’oeuvres were even more scanty: only two of the films of Shibuya Minoru played during the festival, which ended Tuesday. The rest come later in April.

At the venerable Shochiku studio, after assisting Naruse Mikio and Gosho Heinosuke, Shibuya worked with Ozu on What Did the Lady Forget? (1937) before launching his own directing career. He made over forty films, the last one released in 1966. My own awareness of Shibuya before my visit was limited to the family dramas A New Family (Atarashiki Kazoku, 1939) and Cherry Country (Sakura no kuni, 1941), both in a mildly, though not rigorously, Ozuian vein.

The earlier film in the partial Shibuya retrospective was Righteousness (1957), an ensemble piece about a neighborhood still laboring under postwar hardships. The young Seitaro is in love with Michiko, but her mother offers her in marriage to her more prosperous roomer. Seitaro works as a mechanic for a bus company, where Fujita is a driver. Fujita has just married a young woman against his father’s wishes. The characters are introduced through the peripatetic Okyo, Seitaro’s mother, who peddles black-market goods to her neighbors. Fujita’s troubles mount up when his bus hits a child, and Seitaro must decide whether to reveal what he knows about the accident. The film builds well to two climaxes, the consequences suffered by Seitaro after he makes his painful decision and then Okyo’s denunciation of her neighbors. On the other side of the ledger, Fujita’s domestic troubles are resolved rather abruptly and implausibly. Still, Righteousness exemplifies the classic Shochiku formula of smiles mixed with tears, capped by a more-or-less upbeat resolution.

Shibuya was shadowed by Ozu even after the master’s death, for he was assigned to make a memorial film based on the last project planned by Ozu and screenwriter Noda Kogo. This was the film now circulating as Mr. Radish and Mr. Carrot (1965).

Chris Fujiwara has provided us an enlightening account of how Shibuya turned what would probably have been another subtle Ozu meditation on generational strife, in the manner of An Autumn Afternoon, into a more raucous comic melodrama. Yamaki is an executive who lives by strict routine, but he’s also pestered by his four daughters and his lothario brother. When a friend comes down with cancer and the brother reveals himself as an embezzler, Yamaki flees without warning. As his family fret about him, and quarrel among themselves, he settles in among working people, notably some prostitutes and a swindler selling Chinese medicine.

No one in the family displays much virtue, and even Yamaki is seen as cranky and oblivious to the needs of his wife and children. Radish and Carrot’s cynicism seemed to me too easy, and the physical comedy, such as Ryu Chishu’s bodily contortions, struck me as forced and overplayed. Stylistically, the film is eclectic and almost casual. It begins with a zoom and a whip pan. Thereafter, we get flash cuts, canted setups, and a fashion show. Unlike Righteousness, this film justifies Fujiwara’s claim, in a HKIFF catalogue essay not available online, that Shibuya sometimes embraced “visual excess.”

Ozu refused widescreen filming; he compared the ‘Scope frame to a roll of toilet paper. He may have realized that it would pose problems for his graphically matched cuts, deep and subtly imbalanced compositions, and other techniques he had refined over decades. Similarly, Radish and Carrot made me wonder if Shibuya was comfortable working in ‘Scope. He drops in some Ozuian corridor images, but at other times he mounts the sort of packed wide-angle shots common in 1960s Japanese anamorphic films.

When Ozu fills up his 4×3 frames, he gives us more to look at, along with more daring placement of figures. This is not your typical establishing shot.

Ozu’s signature shot is at a low height but seldom at a low angle. Shibuya’s compositions remind you what a real low-angle image looks like, with the camera tipped up considerably.

I know, it’s unfair to judge Shibuya’s film by the exalted standards of Late Autumn (1960), and we risk saddling him with purposes he didn’t have. He probably didn’t set out to make an Ozu pastiche. Yet we can, I think, fault Radish and Carrot sheerly on craft grounds. Two party scenes, one gathering men and one among wives, seemed to me almost haphazard in their spatial development. This cut, for instance, is more careless than anything I noticed in Righteousness.

In the second shot, on the far right side, a waitress is now in the frame next to the old man, and he has already turned and is talking to her instead of his classmates at the other table. When this film was made, younger directors, like Suzuki Seijun and Oshima Nagisa, were already handling ‘Scope with much more assurance. I look forward to seeing more Shibuya widescreen entries to learn if they made more polished use of the format.

Elegance and vulgarity

The other retrospective in question was devoted to Kuei Chih-hung (in Cantonese, Gwei Chi-hung), a Shaws director who has been overshadowed by the more famous Chang Cheh and Li Han-hsiang (here and here on this site). Kuei worked in several genres, including the sex movie and the horror film, and he was able to supply cheap items in quantity. But he stands out partly because he moved outside the opulent Shaw studio to shoot on locations. Working with an efficient crew and a lightweight camera, Kuei produced some films, like The Delinquent (1973) and The Teahouse (1974), that look forward to the social realism of the New Wave that followed. Like some New Wavers as well, Kuei highlighted the cruelty of class warfare in Hong Kong both past and present. Ironically, he ceased directing when he felt that the young generation had pushed things further than he could go.

The crime-centered plots of The Delinquent, The Teahouse, and Big Brother Cheng (1975) manage a fair amount of outrage at policing and justice in Hong Kong, as do Kuei’s contributions to a series of omnibus films called The Criminals. His excursions into exploitation fare with Bamboo House of Dolls (1973), Killer Snakes (1974), and the Hex cycle (1980 and after) show, if nothing else, how anxious Shaws was to retain market share in the face of the thrusting popularity of Golden Harvest releases. Obliged to go gross, the man didn’t flinch. The Boxer’s Omen (1983), a supernatural kickboxing yarn, features one rite that demands that celebrants chew food, spit it out, and pass it along to be eaten by others. (No fakery, everything done in one shot.) My tastes run more to something like Killer Constable (1980).

It’s a shooting-gallery plot. Constable Leng and his team are sent to recover gold stolen from the Empress’s palace, and one by one the fighters are eliminated in skirmishes with the thieves. Kuei pointed proudly to the social criticism in the film: “I simply wanted to depict how insignificant commoners are and how, under totalitarian rule, they turn out to be the victims.” Leng, preferring to kill lawbreakers rather than bring them to trial, pursues the bandits with unblinking ferocity. When he finds a miller who helped the gang, he decapitates the man in front of his wife and squalling baby. But Leng’s brutality meets its match in the bandits, who devise comparably sadistic ways to decimate his posse.

Killer Constable comes near the tail end of the Shaws output, just a few years before the company largely abandoned  theatrical film production in favor of television. Kuei is thus able to absorb and advance some of the studio’s signature techniques. His film starts out in the splendor of high-key lighting and saturated color typical of Shaws court epics, but soon enough, sword battles play out by torchlight or in semidarkness.

As for ‘Scope, Kuei had the benefit of a strong tradition. In action films, both Japanese and Hong Kong directors cultivated a “precisionist” use of the ratio that made parts of the composition–sometimes widely distant parts–click into place one by one, at a staccato pace. Here are phases of an early fight in Killer Constable.

The rhythm builds, from the cut to the new angle, then the peekaboo flip of the window, then the spotlighting of Leng in the lower right, and finally the thrusting hand of his victim in the extreme left, at which point the shot comes to rest.

‘Scope felicities like this may stem as much from the power of the tradition as from Kuei’s individual talent. In any case, his retrospective, like the Shibuya one, shows that we haven’t fully charted the range of expressive possibilities opened by popular Asian cinema in their early encounters with widescreen.

Chris Fujiwara’s survey essay, “Irony, Disenchantment, and Visual Excess: The Style of Shibuya Minoru,” appears in the HKIFF catalogue, available here. In Chapter 12 of Poetics of Cinema, I illustrate Japanese filmmakers’ relative laxity about the 180-degree matching system with a couple of shots from Shibuya’s A New Family. The passage in question may be one-off borrowing from Ozu.

The Hong Kong Film Archive book devoted to Kuei Chih-hung provides precious information not only on the director but also on the Shaws studio system. For more on widescreen style at Shaws see my online essay, “Another Shaw Production: Anamorphic Adventures in Hong Kong.” I discuss the rhythmic resources of Hong Kong combat in Chapter 8 of Planet Hong Kong.

Other continuing retrospectives at this year’s HKIFF are devoted to Abbas Kiarostami and Vietnamese cinema from 1962-1989. If you’re passing through town, you could do worse than check them out.

Thanks to Li Cheuk-to for correcting some information.

Opening title for Mr. Radish and Mr. Carrot.

Twenty Cigarettes.

DB here:

Reflect for a moment on the powerful role played by the cigarette in twentieth-century photographic portraiture. Before our recent worries about lung cancer, why were artists, movie stars, and other celebrities so often artfully posed with a tobacco product? Sometimes the imagery seems to evoke sophistication, presenting the subject as a man or woman of the world.

Or the portrait can suggest a relaxed, informal moment, a cigarette break.

That moment of relaxation can be extended to suggest contemplation or meditation, with the eyes gazing off into the middle distance. Despite the pretty face, this person is deep.

Alternatively, the cigarette can also suggest that painting or writing is a pretty casual affair. Smoking while working, the artist becomes an artisan. Maybe creating masterpieces is no more highfalutin than laying pipe.

And of course there’s the erotic side. A cigarette can make you look attractively dangerous.

In Golden Age studio portraiture, the smoke can become a compositional arabesque.

I’m not suggesting that James Benning set out to subvert this glamourous, stylized tradition in Twenty Cigarettes, which I caught at the Hong Kong Film Festival. But I think his film presents smoking as never seen before–defamiliarizing it, the Russian Formalist literary critics might say. And the movie’s not solely concerned with smoking. It resonates a bit with something I looked into in an earlier entry, on facial expressions in The Social Network. But here the film asks a different question: How expressionless can a face be?

Studied neutrality

A person in a medium shot smokes a cigarette. Repeat nineteen more times, showing smokers who suggest different ethnic and social identities. They are framed against outer walls, gardens, skies, or rooms. As in the Structural Film tradition, we witness an activity whose end is more or less known, and this forces us to study the minutiae of the process. But how much time the shot takes isn’t completely determined. Some smokers smoke faster than others, some shots run longer, and occasionally Benning halts the shot before the cigarette is quite finished.

In each shot, the smoker doesn’t talk and seldom looks at the camera. No one else is visible or audible (except, in one take, a voice distantly shouting, “Fuck you!”) Benning put himself out of sight during the filming of each take. By cutting the smokers off from all social intercourse, the film reminds us that it’s probably more usual for to people smoke while doing something else, like reading or watching TV or talking with friends. Benning forces us to watch the act of smoking in an almost artificially pure state. The film quickly becomes a study in smoking styles—quick non-inhalant puffs, luxuriant drags, little exhalations, slow streams curling out of nostrils. The ciggie is held tipped up in a dainty salute, or jammed between fingers. Solitary smoking becomes a sort of social-science experiment: If you can’t walk around, talk to others, window-shop, or whatever after you’ve lit up, how will you behave?

You’ll behave, Benning’s film suggests, by putting on the most blank expression possible. The portraits of artists and movie stars above use the cigarette to enhance the subject’s attitude–frankness, cool regard, disdain, pensiveness, intellectual seriousness. The cigarette, even the smoke, signifies. Nothing in the cigarette-portrait tradition prepares us for the almost frightening neutrality we see on the faces of Benning’s people. What are they thinking? Are they feeling anything?

It’s rather hard to maintain a poker face in a social interaction. Engaging with others, we spontaneously send signals of interest or mutual understanding, if only through raised eyebrows or a quick smile. But Benning’s lone smokers are eerily blank. Even what might seem to be an expression is often simply the person’s face at rest. (Some resting faces are read as non-neutral, as when an elderly person seems perpetually frowning or hangdog.) In the film, when the person’s expression changes, that’s usually because of the smoking; the twenty people squint or frown or tighten their jaw as they suck or exhale. For once facial movement is divorced from emotional signaling, and the result is a kind of anti-Shirin, Kiarostami’s portrait gallery of people caught up (apparently) in spontaneous bursts of emotion.

Benning’s film  brings to mind the Warhol Screen Tests, and he has acknowledged the influence. Yet unlike Warhol, Benning gave his people the same specific task to execute. He’s like Hou Hsiao-hsien, who has explained that he got performances from his nonactors by letting them occupy themselves with eating and smoking. Warhol, as I recall, left things up to his performers, and so they might fiddle with props, run through a range of expressions, or simply stare innocently or challengingly at the camera. (To avoid reproduction rights problems, let me just send you here to sample some possibilities. On this page Nico the superstar seems herself to recreate the mystique of the classic studio portrait.)

Twenty Cigarettes yields something different from the Screen Tests I’ve seen. Using the cigarette as a constant feature, pulling smoking out of its usual place in our habits and social exchange, denying the tradition that shows smoking as connoting attitudes and emotions in people onscreen, Benning enables us to watch, across some ninety minutes, faces that aren’t dramatizing themselves or sending signals. No stars, these folks, let alone superstars. No narcissism either.

Yes, through dress and hair and demeanor we quickly characterize these men and women by type (housewife, hipster, working man). And each face carries marks of experience we can’t help but wonder about. At times I found myself looking for wrinkles and the other signs of smoking’s skin damage. And yes, the subjects know the camera is there, so to some extent they are posing themselves. Even granting all this, it seems to me that Twenty Cigarettes gives us a disconcertingly pure example of what happens when people make a tremendous effort to show as little of themselves as possible. We get to study what lived-in faces look like when they aren’t participating in social life but are aware that the camera is watching them.

Cigarette pictures, as if you didn’t know: Susan Sontag, Cary Grant, Louis Feuillade, Gary Cooper, Katharine Hepburn, Robert Rauschenberg, Jean-Luc Godard, Bette Davis, James Dean, Gary Cooper again, and Marlene Dietrich.

The website Celebrities with cigarettes includes many studio portraits. For examples from the Warhol Screen Tests, go here. On this page Nico the superstar seems herself to recreate the mystique of the classic studio portrait. Background on the making of Benning’s film can be found in this interview at Cinema Scope. On MUBI Neil Young provides a stimulating and painstaking analysis of Twenty Cigarettes.

Thanks to J. J. Murphy for discussions about Warhol, the subject of his forthcoming book, and of course to James Benning for his assistance.

Twenty Cigarettes.