Sirk’s Works

From the August 27, 1980 issue of The Soho News — only slightly tweaked almost three decades later. –J.R.

Douglas Sirk in Germany: Four Films

Museum of Modern Art, Aug. 15-18

It must have been in the late spring of 1959 — surrounded mainly be weeping matrons at a matinee of Imitation of Life in Florence, Alabama — that I first tangled with the considerable talents of major melodramatist Douglas Sirk. At the time, these were focused on the task of encouraging white middle-class segregationists and racists to weep bittersweet buckets over the sentimental death of an Aunt Jemima figure named Annie (Juanita Hall), a nas ole cullid  lady (as those matrons would have put it) who — unlike her sexy and evil light-skinned, teenage daughter, Sarah Jane (Susan Kohner) — knew her place, accepted her color as a necessary cross to bear, and then died of a broken heart when Sarah Jane rejected her.

Bearing in mind this particular praxis of Sirk’s last Hollywood film, I’ve always felt just a little querulous when armchair Marxists in London have patiently explained to me that Sirk was actually a Brechtian subversive back in the ’50s, boring from within — subtly and secretly criticizing our American values. Much too subtly and secretly for anyone to know it, I’d argue back. Sirk puts it more cautiously himself: “Imitation of Life is a picture about the situation of the blacks before the time of the slogan `black is beautiful.’” Back in Alabama, this isn’t called Brechtian, it’s called scaredy-cat.

Given such ambivalence about the social meanings of Sirk’s Universal weepies in the ’50s — which is quite separate from the issue of the pleasure and enlightenment we can gain from them today — the Museum of Modern Art’s recent and welcome short season of Sirk’s German features during the Nazi period, comprising four of the seven features he directed for UFA, offered a fascinating side-dish to his Hollywood work. In addition to being a glowing tribute to Sirk’s consummate craftsmanship, it furnished yet another opportunity to wonder why a director like Sirk is so fashionable today — in contrast to, say, the ’30s, ’40s, and ’50s, when all his major films were being made.

There’s a curious, unresolved split, at any rate, between the leftist reading of Sirk movies privileged by several English and Continental critics  (Jon Halliday, Rainer Werner Fassbinder and Paul Willemen among them) and seconded by many American academics, and the boorish, campy interruptions to a brief lecture by programmer Richard Traubner introducing the MOMA season — or trying to, until he was literally driven from the podium. Most of the latter responses seemed to come from impatient Zarah Leander buffs, whose shortsighted emotions seemed to make them spiritual soulmates of those Alabama matrons. It’s a split that makes the German work of Detlef Sierck (as he was known at the time) something of a Rorschach test for contemporary critics and audiences alike.

***

Two of the four films shown featured the legendary Nazi musical star, Zarah Leander — a beautiful Swede who made ten films in Germany (playing a foreigner each time), and briefly became a conscious cross-reference and putative rival to Garbo and Dietrich, until the Allies bombed her German villa. (More recently, she played the Hermione Gingold part in a Viennese production of A Little Night Music.)

Zu Neuen Ufern (To New Shores), which transformed Leander into an overnight sensation in Germany, and La Habanera, an immediate spinoff made and released the same year (1937), are both kitschy star vehicles principally set in exotic localesAustralia and Puerto Rico, respectively. (The former was reportedly shot on location, while the latter was mainly filmed in Spain.)

To New Shores — the more ambitious and less tacky of the two, adapted from a German novel — concerns one Gloria Vane (Leander), an English musical hall singer who takes the rap for her recently departed lover, Sir Albert Finsbury (Willy Birgel), after he forges a check. She is sentenced to seven years in Paramatta Penitentiary in Australia, and an elaborate transition from English trial to Australian prison is effected by a street singer out of Brecht/Weill — one of the many reminders of Sirk’s substantial background as a leftwing stage director in the ’20s and ’30s.

Sir Albert, unaware of all this, has meanwhile gone off to New South Wales himself, and is courting the local governor’s daughter — quite enough to set Sirk’s efficient machinery of pathos and melodrama fully in motion, in a plot whose trimmings (Australia, transferal of guilt, mirrors, suicide) recall some of those of Hitchcock’s 1949 Under Capricorn. This enjoyably escapist movie has been oddly described by the director (in Halliday’s Sirk on Sirk) as “social criticism” that tries “to awaken the audience to a consciousness of conditions”.

He’s clearly referring here to the conditions of Australian prisons for women — a burning issue, I’m sure, in 1937 Nazi Germany (amply illustrated by a musical number in which Leander and other prisoners sing and make baskets in unison like slightly disheveled chorines in a Gold Diggers movie). He can’t be referring to “conditions” that have anything to do with the lives of his paying audience.

La Habanera, the silly spinoff — scripted by Nazi writer Gerhard Menzel, and also described as “social criticism” by Sirk — is pretty racist about weighing the Nordic virtues of the heroine and her son against a large cast of sleazy Latin villains. Yet arguably it may not be much more so than an Esther Williams banana-republic musical of the ’50s might be about its own characters.

A key line of dialogue has the star declare to her Puerto Rican husband-to-be (Don Pedro de Avila, a hand-me-down Cesar Romero), “La Habanera’s to blame! It wasn’t you!” As in To New Shores, the sexy Sternbergian lighting effects, with venetian blinds becoming the equivalent of prison bars — echoed years later in Bertolucci’s The Conformist — seem to be the closest Sirk gets to articulating his own mannerist confinement.

***

I’ve saved Stutzen der Gesellschaft (Pillars of Society, 1935) and Schlussakkord (Final Chord, 1936), respectively the worst and best  films of the season, for last. The first, a dull adaptation of Ibsen, is memorable chiefly for its beginning, set in the American West — including a version of “Swanee River” in German, led by a cowboy with a banjo, and a tap-dancing darkie. The second, which I’ve seen twice, seems to me a concerto of dazzling virtuosity — a Sirk film on the level of All That Heaven Allows or The Tarnished Angels.

A studio film par excellence, with lovely sets by Erich Kettelhut (who worked on Metropolis and The 1000 Eyes of Dr. Mabuse), Final Chord opens with a rapid montage sequence of dancing legs, glasses of beer and other forms of New Year’s Eve revelry in Manhattan. A drunk spills out into Central Park and comes upon a man on a bench who has just committed suicide. A couple of shock cuts — both anticipating the Mardi Gras of The Tarnished Angels — shows the foot of another drunk heedlessly crushing a party mask on a littered stairway, and a pair of abrasive revelers breaking into the hotel room of the dead man’s young widow.

Sirk has labeled the film a turning point in his career because of its exaltation of “cinema values” over “literary (or stage) values,” and it’s certainly hard to think of another film in his canon that exploits the medium with such reckless pleasure. One finds multiple references to theater (a ballet, an opera, a child’s puppet play and a nightmare that mixes part of the preceding, staged in the heroine’s mind); remarkable uses of match cuts, shadows and subjective camera angles; and a split-screen concept that De Palma might well envy.

There’s also a startling moment of mise en scène that places Lil Dagover’s hand-mirror directly in front of the face of her maid and confidante, which not only dramatizes the erotic undercurrent between these women (a bit of sly Viennese indirection redolent of Stroheim and Preminger), but also conceivably surpasses all the other play with deceitful mirrors that runs obsessively through Sirk’s work.

It’s possible that I’m biased by a certain feeling about the film’s music. That is, it doesn’t sound all that melodramatic or unreasonable to me that a desperate German widow named Hanna (Maria von Tasnady) with some resemblance to Janet Gaynor, sick in bed in Manhattan, could recover the will to live by listening to Beethoven’s Ninth Symphony, broadcast live from Berlin. But I’m also taken with the supreme economy of the last sequence — using a performance of Handel’s Judas, also conducted by the hero (Willy Birgel) — where the classy clothes worn by Hanna and her son, both listening devotedly in the wings, are enough to establish that she’s married the conductor.

Panning up from this mother-and-child tableau to statues of cherubs with trumpets is a good example of Sirk’s silent sarcasm, which is constantly looking for ways to gently corrode his conventional images into slightly tarnished mirrors. But such talented, ironic duplicity — so evocative of that optical illusion whereby a woman at her dressing table gradually becomes a grinning skull — shouldn’t be confused with “secret” social criticism (whatever that is). It makes more sense to value Sirk’s best movies for their craft and sincerity than for all their carefully hidden bitter almonds, which helped no one in the ’30s or ’50s but Sirk himself.

The Soho News, August 27, 1980

Published on 27 Aug 1980 in Featured Texts, Featured Texts, by jrosenbaum

Comments Off

Reactionary Humor and Southern Comfort (review of A CONFEDERACY OF DUNCES)

This book review appeared in the August 27, 1980 issue of The Soho News. –J.R.

A Confederacy of Dunces

By John Kennedy Toole

Foreword by Walker Percy

Louisiana State University Press, $12.95

Is it by mere chance, or through some form of subtly earned tragic irony, that this brilliantly funny, reactionary novel is being published during a reactionary period, apparently about a decade and a half after it was written? God knows what it might have been like to read this in the mid-’60s. I suspect it would have been less warmly received — on reason, perhaps, why it wasn’t published way back then.

What I mean by Reactionary Humor is the boring literary schemes of Tom Sawyer, not the expedient escape tactics of Huck Finn. Broadly speaking, it’s what we learn to expect from the perennial antics of Blondie and Dagwood, Amos and Andy, Franny and Zooey, Laurel and Hardy (and Marie and Bruce, in Wallace Shawn’s recent play), not to mention W.C. Fields, Rainer Werner Fassbinder, Archie Bunker, and Woody Allen.

One can even say that Reactionary Humor is what we get from Don Quixote –a figure mentioned twice by Walker Percy (along with Oliver Hardy and Thomas Aquinas) in the foreword to this remarkable, posthumous New Orleans novel, whose author killed himself at the age of 32. Or at least we get it until that terrible moment at the end of Cervantes’ novel, when the dying Don suddenly repudiates his delusions and finds himself.

The heroes and victims of Reactionary Satire are usually the same people. They live according to an improbable cosmic law that declares human personality to be an unalterable given, incapable of undergoing any development or improvement. Following this narrow philosophy — a familiar form of Southern comfort — one quickly arrives at the conclusion that one’s character, idiosyncratic warts and all, is as inescapable as one’s skeleton.

There’s an explicit economic reason for most Reactionary Humor. If neurosis (Woody Allen), corpulence (Oliver Hardy) and stupidity (Krazy Kat) continue to attract paying customers, who wants to see an Allen with his problems licked, a Hardy signed up with Weight Watchers, or a Krazy Kat enrolled in college? So, at the worst, one domesticates one’s problems by proxy, resigns oneself to their status as spoiled pets, and chuckles at their semipermanence, rather than make any effort to solve them.

All of John Kennedy Toole’s preposterous characters seem mired in this condition — to the profit of nothing but the author’s despairing, affectionate scorn and slapstick. The diverse New Orleans inhabitants of a sleazy nightclub, city street, police station, factory office, and classy gay party vibrate with the same celestial ineptitude: a mainly unemployed fat slob with an MA who’s never gotten further away from home than Baton Rouge (the hero); his dimwitted mother and her dimwitted friends, including a pathetic cop named Patrolman Mancuso and an elderly suitor called Claude Robichaux who blames everything on “the comuniss”; and an assortment of other grotesques that what the hero calls Fortune keeps throwing in his bumbling path.

***

Learn how to think progressively in relation to a Fassbinder weepie or an Allen comedy — that is, speculate on what might happen if the characters could behave differently, were able to change and grow — and these artful entertainments no longer dispense their customary solace. Yet put the bars back on the cages surrounding these maladjusted freaks, and they regain their fascination, seem to become “fully rounded” figures again — possibly because they represent the sluggish, defeatist side of ourselves.

It’s hard to imagine anyone more fully rounded than Toole’s monstrous hero, Ignatius J. Reilly — a gargantuan, balloon-shaped medievalist and virgin who consumes many hot dogs, pastries, Dr. Nuts, and Doris Day movies. He has acute digestive problems involving his pyloric valve, wears absurd clothes (a green hunting cap, later a pirate suit), berates his arthritic and alcoholic mother (with whom he lives), writes in Big Chief tablets, and rails continuously against the modern world for its lack of “theology and geometry”. In other respects, Reilly is no more than a plump octave –the top and bottom notes in a silly scale of human frailty and disaster-prone pathos, conveyed through intricate plotting by all the other characters in Toole’s confederacy of dunces.

The novel’s title comes from Swift — “When a true genius appears in the world, you may know him by this sign, that the dunces are all in confederacy against him” — but the measured loftiness of both the prose style and the elaborate plot construction intermittently suggests some of the finer tuning of an Alexander Pope. (A Dunciad of Confederates almost works as an alternate title.) The fact that Ignatius Reilly is a “true genius” and an obnoxious asshole at the same time, and to roughly equal degrees (with the asshole clearly having the upper edge), is an essential part of the overall comic vision.

***

It probably runs against the grain of the book’s calculated neoclassical “timelessness” to insist that the author has discernible political biases of his own. But run and insist we must, for the temporal setting of the novel — like the fact of Toole’s suicide in 1969 — becomes an unavoidable aspect of its meaning in 1980.

Based on some scant internal evidence — mainly the descriptions of a few movies seen by Ignatius — the action seems set around 1962, when the civil rights movement was already in full swing, but other fringe causes (like war resistance, feminism, and Gay Lib) had yet to receive much mass attention. It seems typical of the book’s defeatism, though, that all political activity in it be regarded as equally hopeless and misguided.

A fair amount of the author’s ridicule and venom is reserved for female liberals and liberationists — notably the horrendous wife of a jeans manufacturer, who insists on “rehabilitating”  a senile office employee in order to torment her cynical husband, and Ignatius’ Bronx-based girlfriend and correspondent, Myra Minkoff (mainly a Woody Allen nightmare), whose Reichian projects seem similarly designed to provoke and infuriate the slob hero. Coincidentally or not, both these women are Jewish.

By contrast, Mancuso and Robichaux, the ostensible right-wingers in the book, are depicted as lovably harmless and ineffectual creatures — sweety-pie stooges. In separate episodes,Ignatius (another Catholic) improbably organizes black workers at the jeans factory and homosexuals in the French Quarter, for improbable anarchist reasons of his own; both schemes, partially designed to provoke Myna Minkoff in turn, predictably end in madcap disasters.

In his forword, Percy inadvertently comes on like an old-style Southerner when he celebrates a young porter named Burma Jones, a “black in whom Toole has achieved the near-impossible, a superb comic character of immense wit and resourcefulness without the least trace of Rastus minstrelsy.” Read that phrase in reverse, and you’ll see that Percy is implying that it’s nearly impossible to imagine “a superb comic (black) character of immense wit and resourcefulness” without some traces of Ole Rastus — a reactionary Southern bias that the funny but two-dimensional Jones partially reflects. Then there are the gay characters, whom Toole seems to fear even more than his female leftists — beercan-crushing lesbians who threaten to beat Ignatius to a pulp, males who emit an “emasculated version of an Apache war cry” when he unplugs a phonograph playing Lena Horne.

I realize that I’ve been using “reactionary” here mainly as a dirty word. Yet perhaps because Toole committed suicide at some point after completing this novel, and because it’s virtually impossible to imagine an Ignatius free of his hangups, and because I’m writing this during an insufferable heat wave lacking both theology and geometry, when flesh seems heavier and weaker than ever, I can’t help but wonder if the unexpected triumph of liberalism at the novel’s conclusion is the right ending for this book to have. I can’t quite believe it.

The dreaded Myrna arrives in the nick of time to shuttle Ignatius out of the state in her car. The end that I’d anticipated was much more quixotic and bleak: Ignatius undergoing shock treatments (which is literally the fate that Myrna saves him from, after his mother, now engaged to Robichaux, is persuaded by a friend to phone the hospital). This would have been decidedly less Yankee-contemporary and more Southern-medieval in flavor, like submitting Quixote to the Spanish Inquisition. But A Confederacy of Dunces was written in more hopeful times than these. And Toole was moved to give Ignatius another improbable chance — a gesture he regrettably failed to make on his own behalf.

The Soho News, August 27, 1980

Published on 27 Aug 1980 in Notes, by jrosenbaum

Comments Off