Grease Sing-A-Long, Fun, yet creepy postmodern experience

original to MysticalCreative by Owen Gottlieb

Copyright Owen Gottlieb, 2010 
No reproduction without attribution to author and link back to original

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Just before the screening, the Loew’s reminder to “Don’t add your own soundtrack” plays. They forgot this happens to be a “Sing-A-Long.” Because of modern digital projection, it appears more crystal clear than in its original 1978 debut. No print scratches, no reel change marks, just crystal clear (though apparently also digitally enhanced and altered) pixels.

When the opening song plays, there are no lyrics and the audience hestitates to sing, a few hum. Now why in a Sing-A-Long, aren’t there lyrics to the opening tune?

The corporate hand of Paramount seems to desire to strictly control our singing. The songs in the background, like the Rydell Alma Mater evoke singing from a smattering of audience members, because even though we know the lyrics, the lack of lyrics is both confusing at first, and then slowly obvious that _this_ section is not sanctioned.

How odd to attempt to create a participatory experience, then select which parts to sanction singing?

This is not the Rocky Horror Picture Show – sing only when you are told to sing. If there is commentary to be made, the film itself will grafitti on-screen the commentary – such as during Rizzo’s solo.

And then there is the pink and blue highlighted lyrics, gender specific, doctored with illustrations and what appear to be digital flare painted in along with digitally boosted jet-thruster sound (the blasting car engine far louder and more airplane like than I remember).

And yet, it’s fun to sing with the audience. It feels communals when everyone pumps their fists into the air during Greased Lightning and a rather average Loew’s feels in a few moments more like BAM during last year’s anniversary of The Muppet Movie. That shared feeling of experience together than only happens in a packed movie theater – though here the theater is not even full.

But the postmodern creep factor is close-at-hand. All at once, while watching, I’m playing back scenes in my head from Pulp Fiction when Travolta makes his come back, from The West Wing and Six Degrees of Separation where Stockard Channing shines – her Rizzo performance is pretty remarkable back in 78. There’s something deeply tragic in watching Jeff Conway’s performance of the rough-around-the edges Kenicke, having watched his agonizing decades long downward spiral on Celebrity ReHab.  

And then there is Sid Caeser playing the Coach Calhoun. There is something strange about seeing Caeser in one of his character roles of the 70s – pehraps because recently I’ve been watching documentaries on his work in teh fifites — this is the man whose writer’s room included Woody Allen, Carl Reiner (a preview for Rob Reiner’s new film played prior to the film), and Neil Simon. Here, rather than the tall imposing master comedian, he’s a withering straight man to Travolta. Oh, and I haven’t yet mentioned The Guru, a favorite comedy from 2007 with Jimi Mistry and Heather Graham – which uses sequences from Grease – the lead character is inspired to move to America by one of his favorite films – Grease.

Then there are the Glee takes this past year on Olivia Newton John’s “Physical” and the reworking of a melodramatic high school experience – as if Nip/Tuck met both Grease and Fame.  Having Gleeked out, it’s hard not to read it back into Grease.

Thank goodness for the dance sequencences and the chance to sing, because otherwise it was impossible to watch without all the years of accrued pop-culture layered on top of each moment – some joyous, some tragic, some strange, like the twists and turns of Hollywood culture for the last 30 years.

Ponderous.

Navigating Inglourious Basterds – a review by Owen Gottlieb

Creative Commons License
Navigating Inglourious Basterds by Owen Gottlieb is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Based on a work at mysticalcreative.posterous.com.

Copyright Owen Gottlieb, 2009
No reproduction without attribution to author

Amoral, virtuosic, the fantasy world of “the face of Jewish vengeance,” and a Nazi that can cite Heschel.

No question that Quentin Tarantino’s latest love-song to the world cinema, Ingourious Basterds, is riveting and suspenseful with moments of absurd and uncomfortable humor. At times it is Goodfellas meets Navajo Joe meets Schindler’s List. No doubt that again, the director’s post-modern playfulness is devoid of a moral core. Here, two wrongs make a right and nearly all characters lose what humanity they might have once claimed. It is a quilt of adrenaline and dark fantasies, buried deep within the world’s cinema-psyche, one that has likely not been mined since Tarantino’s favorite films of the 70s. This is the Tarantino style. 


In
Basterds the good guys are as bloodthirsty and sick as the bad guys, the Jews have morphed into B-film sterotypes of deadly rampaging Apaches on a “moral” mission. The finale is no distant document of continuing carnage, but the sick yet addictive pleasures of imagined vengeance. Unlike the finale of Hamlet or Macbeth – here the tragedy is the fantasy. Through Basterds, Tarantino argues that only movies can allow this kind of fantasy, and that this is one of most primal reasons why we love the movies.

What sets apart this latest paen to the power of 70s genre films re-imagined for today is not only the appreciation of international film history and literacy or the remarkable performances lead by Christopher Waltz as the Nazi Col Hans Landa. What sets Basterds apart are two aspects of the film that are emblematic of larger themes. First, there is the enigmatic moment in which a Nazi contemplates standing idly by while his fellow soldiers are killed. He notes that standing idly by is worse than committing the crime. While not mentioning Heschel, such thinking is core to Rabbi Abraham Joshua Heschel’s beliefs about those who stood by while Jews were murdered. It is Heschel’s call for all of us to live up to our moral responsibility to never stand by while others suffer. Here, the Nazi asks himself the same question about his fellow Nazis. And here Tarantino, knowingly or unknowingly raises the philosophical question – what good is philosophy if one’s underlying values are anti-humanitarian? And the answer is: no good at all. This is the closest Tarantino gets towards deeper moral thinking, and is rather surprising to see in one of his films.

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The second aspect that sets this work apart: The finale places the glee of butchery far beyond the pathos of human heartache. Unlike Kill Bill, here, Tarantino places the sheer joy of the fantasy of the power to avenge far beyond the tragedy of loss. There is no attempt to redeem the final frames of Basterds of Jew-turned-tower-guard-carnage — with pathos. The scales are far tipped in Basterds. They are flipped.

 

 Is creating a mythical bloodthirsty Jewish Vengeance brigade an attempt at tearing down Torah values – those of always choosing life, of treating the dead with dignity, of championing self-defense, but always turning away from vengeance? Disturbing and provocative, might the butchery-over-the-pathos of the film call into question Tarantino’s responsibility as an artist — just as we have questioned the responsibility of Leni Riefenstahl over the years? Riefensthal was one of the greatest filmmakers ever to live, and the most controversial, for having turned her remarkable talents to actively aid the Nazis (see documentary: The Wonderful Horrible Life of Leni Riefenstahl). I would argue that no, Tarantino is not working for a totalitarian regime, this is not clarion call for vengeance – only a fantasy, like Huck Finn’s visiting his own funeral. Who would ever want to torture their loved ones, but after reading Huck, who hasn’t imagined secretly witnessing her or his own funeral while still alive? Tarantino is writing precisely about the shadow-side (in the Jungian sense), that shadow-side, that when not honored through creativity and imagination, turns to repression and then to destruction. Sometimes fantasy can remain fantasy or even make for a well-told story. Movies allow for that.

 

 Owen Gottlieb is a fifth-year rabbinic student at HUC-JIR and holds an M.A. from the USC School of Cinema-Television. He is a member of the Writers Guild of America, west.

 

Creative Commons License
Navigating Inglourious Basterds by Owen Gottlieb is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Based on a work at mysticalcreative.posterous.com.