If you’re a liberal-arts nerd like me who thinks about culture all the time, you have probably pondered this question: why do people remake movies, but not books?
Yeah, I know. On the surface, this seems like a silly and even naive question. Movies, after all, are a popular medium. They belong primarily in the category of the performing arts, like theater and ballet and classical music. And, as we all understand, no one over ever gives the “final” performance of Hamlet or Don Giovanni or The Jupiter Symphony. Yes, there are certainly “classic” performances of all these works—some of them, made in the past century, have been recorded for the ages—but none is ever the last performance. Each generation must have its own Hamlet, Don Giovanni, etc.
One indication of Diane Keaton’s greatness is the simple fact that two of the most iconic of the 1970s end with her face. That is, with her face literally filling their final frames, as she looks straight at the viewer. These films are, of course, The Godfather (1972) and Looking for Mr. Goodbar (1977). In the former, her character, Kay, gives a stricken expression as she watches her young husband, Michael Corleone, go over to the Dark Side of the Force to become, at last, the new godfather of his crime family. In the Looking for Mr. Goodbar, her character, Theresa, lies on the floor in her darkened apartment, dying. She has just been fatally stabbed by a psycho guy she picked up at a bar. The guy runs off, and the camera stays fixed on her face as she breathes her last breath, alone.
I’m not sure which ending is more disturbing. In both cases, her character dies a kind of death (spiritual, in The Godfather; literal in Looking for Mr. Goodbar). And this death is brought on, directly or indirectly, by a man’s act of evil. This might seem ironic, given the fact that Keaton, more than other female star, best embodied the spirit of the New Woman, especially the second-wave version that swept the culture in the 60s and 70s. In fact, it’s not ironic at all. In both films, she becomes a kind of casualty-of-war, defiant but ultimately destroyed by a male-centered (if not actually misogynistic) culture.
No, I am not trying to define Keaton’s long, brilliant career through the single lens of feminism-vs-toxic-masculinity. But you can’t talk about Diane Keaton without considering how important a symbol she was for both boys and girls watching movies when I was growing up. From the moment she appeared on-screen at the titular character in Woody Allen’s masterpiece, Annie Hall, she captured the heart of a generation. Dressed in men’s clothing, she was beautiful, elegant, and breath-takingly feminine. With her goofy demeanor, mixed with her sharp-as-a-whip intellect, she was the gawky, A-student who all the smart, gawky, A-student girls in the audience could look up to (and who all the A-student guys secretly fell in love with.)
As with any movie star of any gender, it is impossible to separate Keaton’s appeal from her physiognomy. She was, of course, beautiful, but in a more muted, subtle way than someone like Jacqueline Bisset, Britt Ekland, Jill St. John, or any other of the “off-the-charts-sexy” actresses of her generation. (On my list of 15 Hollywood Archetypes, Keaton would sit firmly in the “Goddess Next Door” bucket.) To me, the most remarkable thing about Keaton was the way she always seemed to glow. She was literally luminous, in all her films, an attribute that a cynic might write-off as a testament to good genetics (i.e., good skin), or perhaps expert lighting.
Being a bit of mystical, woo-hoo type, I would call it the emanation of her sublime, inner being, filtering out into our mortal plane…
She carried this luminous quality into old age. Alas, though she was 79, she left us too soon.
As I was working on a recent post about the great sci-fi and fantasy movies of 1982, I re-read the Wikipedia page on one of those films, Conan the Barbarian. It’s a great movie (despite the fact that it’s really just a raunchy, gory, over-the-top B-movie with an A-movie budget), and I loved it when it came out, as did millions of others. It was, in fact, a culturally significant film, in its own way, and the Wiki page reflects this. A lot of passionate, obviously smart people have contributed to the page over the years. (Wikipedia is, imho, the single greatest triumph of the internet, but that’s a subject for another post.)
As such, the page inevitably includes a rather insightful section called “Themes,” in which people have enumerated the topics that the film explores—or at least seems concerned with. These include “The Riddle of Steel,” “Death,” “Wagnerian Opera,” “Individualism,” and “Sex.”
I’m sorry, but “Sex” is not a theme of thismovie nor any other. Neither, for that matter, is “Death.” It’s a topic, surely, perhaps even a motif. (Note that I’m using the word “motif” in its strictest, compositional sense, as it is referenced in musicology.) But it’s not a theme.
Yeah, I know. I’m being a bit of an English-major-snob on this one. A word-Nazi. But bear with me, please. If you’re a person who really tries to appreciate literature, either on the page or on film, then the distinction between theme and motif is important. It’s even more important if you’re a fiction writer who struggles to create books that have some meaning and not mere entertainment that is purely disposable. Not that there is anything wrong with fiction that is mere entertainment—entertainment is great—but let’s not kid ourselves that it’s the pinnacle that people should aim for.
The film’s Wiki page comes much closer to the idea of a real theme when it discusses “The Riddle of Steel” (although it completely mischaracterizes and misinterprets the real matter at hand). As anyone who has seen the movie knows, The Riddle of Steel is a connundrum—not so much a riddle as a philosophical question—that Conan believes god will ask him when he dies. The question goes something like this: “Which is stronger? The sword, or the hand that wields it?” Or, put another way, “Technology? Or willpower?” “Brute force, or the power of conviction?”
It’s actually a pretty deep question, especially when one considers the fact that film’s original script writer, Oliver Stone (who later went on to direct a few films, too) is a veteran of the Vietnam War, which surely represented one of the greatest struggles of all time between technology, on the American side, versus sheer determination and courage on the North Vietnamese side. (Please don’t write to me and tell me that determination and courage were displayed on both sides of that tragic war. I realize this, and I am over-simplifying the conflict for the sake of argument.)
This posing of a philosophical and moral question, which the hero of the film (and, thus, the viewer) struggles to answer is, to my mind, the real definition of a theme. Perhaps the supreme example of this is Raymond Carver’s classic short story, “What We Talk About When We Talk About Love,” in which three couples—all in late middle-age, all jaded—discuss the definition of “love” over hard-drinks. It’s a great story, not just because it captures the individual voice and attitude of each character, but also because all of the characters seem to be genuinely struggling with something—a matter of real import that, each one senses, will reveal something about their own lives. As one might expect, each character has their own story to tell about the subject, beginning with this one from a woman named Terri.
Terri said the man she lived with before she lived with Mel loved her so much he tried to kill her. Then Terry said, “He beat me up one night. He dragged me around the living room by my ankles. He kept saying, “I love you, I love you, you bitch.” He went on dragging me around the living room. My head kept knocking on things.” Terri looked around the table. “What do you do with love like that.”
She was a bone-thin woman with a pretty face, dark eyes, and brown hair that hung down her back. She like necklaces made of turquoise, and long pendant earrings.
“My god, don’t be silly. That’s not love and you know it,” Mel said. “I don’t know what you’d call it, but I sure know you wouldn’t call it love.”
The story continues around the table, with each character telling their own story about the general subject of “love.” In Carver’s supremely able hands, each of these stories is shocking, yet rings true. Completely, brutally true. Some of them are also funny as hell, in a gallows-humor sort of way. One of the greatest things about the story, though, is the way it never gives us a definitive answer to the question it asks. To the contrary, the story raises even more questions—deeper meta-questions that the characters, themselves, are unaware of but which we, as readers, are. Is there a single definition for love? Is that question even meaningful? Does love even exist, really, in the cosmic sense? Does it matter?
In the same way, Conan the Barbarian presents its hero with several possible answers to its central thematic question. The first is given by Conan’s father (played by the great character actor William Smith) in the opening scene, where he tells the young Conan that the one thing he can ever depend on. “Not men. Not women. Not beasts. This,” he says, gesturing to a sword he has just made. Of course, he is not talking about that particular sword, or even swords in general. He is, we sense, talking about all the intangible things for which the sword is a symbol—discipline, training, courage. The martial ideal.
Later in the film, the villainous Thulsa Doom presents Conan with another answer. In that famous (and surprisingly shocking, even now) scene when he beckons one of his followers to literally jump off a cliff, he suggests that control over the human mind—through dogma, religion, and all the other tools of tyrants—is far more powerful than strength of arms, either literal or metaphorical.
So, which of these answers does Conan accept. Neither! In fact, his tale seems to suggest a third answer, one which is never articulated—never explicitly told—to either Conan or the viewer, but is rather born out by the action of the narrative. The answer, simply, is love. It’s Conan’s love for his murdered parents that sustains him through the ordeal of slavery and drives his desire for revenge. He loves his friend, Subotai, after rescuing him from death, and he comes to love Valeria even though she is, initially, a rival. Later, it’s Valeria’s love of Conan (along with some help from Subotai) that saves his life after they rescue him from the Tree of Woe. And it’s Conan’s grief over the death of Valeria that causes him to go on his final (foolhardy) confrontation with Thulsa Doom, where he uses his father’s broken sword (note the symbolism, there; steel really isn’t that strong, after all) to behead the man.
I think it is important to note that even in a “silly” genre movie like Conan the Barbarian—a friggin sword-and-sandal movie, for Pete’s sake—good writing can add a level of thematic resonance to any work of fiction. That is, it can turn a potentially crappy movie into a good movie, and a good movie into a great movie. It’s this complexity that separates the vast majority of films (and books, for that matter) from the few we remember years later—that tiny minority that we deem “classics” after the fact.
Another thing to consider is how Conan the Barbarian, like Carver’s short story, doesn’t fully answer its own thematic question. At least, not completely. The ending is ambiguous. Yes, Conan kills the bad guy, and (we are told) ends up a king himself, but he “sits on his throne with a troubled brow.” In others, the verdict is still out on what the real answer to The Riddle of Steel is, after all.This kind of ambiguity is, of course, a hallmark of all good fiction. We, as viewers and readers, don’t get a definitive answer—mainly because the kinds of questions that good fiction asks are, ultimately, unanswerable in any objective sense. They are always about choices. Priorities. Does honor matter more, or friendship? Revenge, or love?
The great scholar Joseph Campbell once explained that every time we go into a cinema and see a movie star—Tom Cruise, for example—up on the screen, some part of our brains is aware that the real person, the actor Tom Cruise, is alive somewhere else in that same, exact moment. This ability to exist in two places at once, Campbell said, is an aspect of a God, a living divinity.
Our subconscious perception of actors as gods is one reason we are always surprised by the death of a movie star, especially one who has been around since we, ourselves, were kids. How could they ever die? They seem to occupy a higher plane of reality, immortal, always youthful if not actually young.
Robert Redford was surely one of the greatest movie stars of my youth, and he starred in two of my favorite films of all time, All the President’s Men and Three Days of the Condor, both of which I have written about on this blog. What made him interesting was that weird dichotomy of blond, athletic, all-American good-looks combined with a reserved, wary intelligence. (On my list of Hollywood Archetypes, he fits squarely in the “Dark Prince” slot.) He was a very smart man, who did a lot of amazing things both on-screen and off-. Among the most notable of these was his founding of the Sundance Film Festival, which has come to rival Cannes as the preferred venue for indie-film directors to premiere their movies.
The fact that Redford would create an alternative festival for “the little guys” in the film industry was typical. He was, in some ways, the most counter-cultural movie star of the last fifty years—even more so than Easy Rider himself, Peter Fonda—in that he made movies about men fighting some vast, evil establishment. Often, this was the military-industrial complex in either its actual (All the President’s Men) or its fantasy (Three Days of the Condor) form. In his later years, when Redford could no longer play the lead, he took on the role of the villain who represents this evil empire, as in Captain America: The Winter Soldier.
As a kid, I always found something soothing about Robert Redford, even in movies filled with threats and violence. I suspect that, in my mind, he represented the best spirit of my parents’ generation (he was roughly the same age as my father). That is, the young adults of the 1960s and 70s. Post-hippie, but very hip. World-weary, but not broken. Brave, but not foolhardy. Idealistic, but not naïve.
There is a scene in Steven Soderbergh’s 1999 noir thriller The Limey when the main character, Wilson, a career-criminal and generally scary guy, is questioning a woman in her house about a man named Valentine. Wilson (played with enormous power by Terance Stamp), is looking for the man who killed his daughter, and Valentine is his prime suspect. The woman, naively, offers to give Wilson Valentine’s phone number, at which point Wilson smiles wickedly and says, mostly to himself, “I’ve got his number.”
It’s a great, almost chilling moment. What we, the viewers, know (and the woman doesn’t) is that Wilson has already killed five men to get Valentine’s “number”, every sense of the term. And Stamp’s delivery of this line speaks volumes about Wilson’s character—his steely-eyed determination, his courage, and his constant, barely controlled rage.
It’s a great moment in a great movie, which marked one of several come-backs in Stamp’s long career. His filmography is so great and varied that one must divide not in stages but in ages. First, there was Stamp the movie star, an epically handsome, Angry-Young-Man who got the lead in several fine, gritty films in the 1960s, including William Wyler’s The Collector and Ken Loach’s Poor Cow. But he never really clicked as a leading-man, either in England or in Hollywood, and his next big break didn’t come until 1980’s Superman II, in which he reprised his role as the evil General Zod (a.k.a. the chief of the three baddies whom Superman’s dad banishes to the Phantom Zone in Superman.)
To this day, Stamp is best remembered for this one, silly role, Zod—at least, in America. But film nerds such as myself admired his work in many other small, supporting roles throughout the 80s. My favorite was his scene-stealing cameo in 1987 Wall Street, playing a redoubtable corporate raider who has reformed his ways and stands in opposition to the evil Gordon Gekko.
Then, in the 1990’s, Stamp had his next, and greatest, comeback with his role as transexual woman in The Adventures of Priscilla, Queen of the Desert, which remains one of my favorite films of all time. Stamp was nominated for a BAFTA for that one, and he should have been nominated for an Oscar, too. But no matter. The role is a classic, and it re-introduced him to American audiences.
This led to Stamp’s last leading role in a major motion picture. This was, of course, The Limey, and it is perhaps his greatest performance, in part because he was able to leverage his own, real-life history as 1960s hipster in the role of Wilson, who was a master thief in 1960s England. Indeed, Soderbergh sampled black-and-white footage of Stamp from Ken Loach’s Poor Cow to use in flashbacks of Wilson’s earlier life—a daring artistic choice which, although done with permission from Loach himself, remains controversial to this day. However one might feel about this cinematic cribbing, though, Soderbergh made one hell of a good movie—a genuine classic—in which Stamp finally got a chance to shine in the lead, one last time.
Terance Stamp passed away on Sunday, at the age of 87. Not bad, for such a hell-raiser. I’ll miss him.
Having once been an art student (well, a creative-writing student; close enough), I know from experience that the quickest way to start an argument among a bunch of art majors is to ask them what the definition of “real” art is. Similarly, the best way to start an argument among a bunch of cinephiles is to ask them what “real” cinema is.
That is essentially what the great director Martin Scorsese did in 2019 when he suggested that Marvel superhero movies (in their zenith, at the time) were “not cinema”. He stated:
Honestly, the closest I can think of them, as well made as they are, with actors doing the best they can under the circumstances, is theme parks. It isn’t the cinema of human beings trying to convey emotional, psychological experiences to another human being.
Scorsese thus not only managed to make himself sound like a bit of a snob—not to mention a grumpy old man—but to also start an internet flame-war that continues to this day. Ultimately, the whole affair was a tempest-in-a-teapot. Of course, the Marvel films are “real” cinema. That is, they are fabulously well-crafted motion pictures that, at their best, have an emotional and even a physical impact on their viewers. And—again, at their best—they also make important philosophical and political points. However, they are a different kind of cinema than what Scorsese works in. In other words, what we’re really talking about her is the difference between literary cinema and popular (that is, genre-based) cinema.
This is the same distinction one must make between literary fiction and genre fiction. The purest and simplest definition of genre fiction is that, for the most part, the reader knows what they’re gonna get. A mystery is going to have a murderer and a sleuth. A horror story is going to have a monster and hero/heroine fighting it. A rom-com is going to have two people who should get together romantically but just can’t, for some reason, until the very end. And a superhero movie is going to have, well, a superhero with some kind of superpowers who is fighting some equally superlative evil.
The devil, of course, is in the details. We consume genre cinema for the same reason we consume genre literature—because we want to see how they pull it off. “They” in the case of cinema, being the director and the writer and the actors. How do they change-up the old formula, make it interesting and somehow new?
That is how genres evolve and adapt to new time periods and new zeitgeists. Daniel Craig’s interpretation of James Bond was different from Sean Connery’s or Roger Moore’s—it was more brutal, more bloodthirsty, and yet somehow more vulnerable, too. Just like us, the American film-viewing public.
In the same way, Marvel superhero movies are different from superhero movies of the 1970s (think Superman) or the 1980s. The characters are more believable, as well as being more complex and even vulnerable. I am, again, thinking of the very best Marvel movies: the first Ironman starring Robert Downey Jr. and Captain America: The Winter Soldier. This latter film, which came out in 2014 (yes, it’s been that long), is probably the best film of the entire series. And, yes, it is “real” cinema.
Robert Redford in “Three Days of the Condor”
In fact, as very few people have realized, The Winter Soldier is almost a remake of a 1975 film that most film snobs would agree is “real” cinema: Three Days of the Condor.
The only obvious similarity is that both films feature Robert Redford. In Condor, Redford plays a brilliant but very bookish CIA analyst named Turner who works in a New York City branch office. One day, he comes back from lunch to find everyone in the office dead, murdered by professional assassins. Turner goes on the run. Unsure of who he can trust, he kidnaps an unsuspecting, beautiful woman (Faye Dunnaway) and hides in her apartment. From there, he gradually figures out that the assassins who killed his work-mates were sent by a rogue faction inside the CIA itself. Apparently, Turner’s branch had stumbled upon a secret plot by the faction to invade the Middle East and capture all the oil fields (how very far-fetched, right?). Turner eventually confronts the leader of the faction, as well the head assassin, a Zen-Master-like Frenchman named Joubert (played with brilliant, icy effectiveness by Max von Sydow).
On the surface, Condor might seem like a very different film from The Winter Soldier. But the closer you look, the more The Winter Soldier seems almost like a remix of the earlier film. That is, it has all the same elements. The good-guy-betrayed-by-his-government figure is Steve Rogers (a.k.a. Captain America) who, like Turner in Condor, discovers a vast conspiracy within U.S. intelligence (S.H.I.E.L.D, in this case, rather than the CIA). Like Turner, Rogers finds himself on the run with a beautiful woman (Natasha Romanoff/Black Widow). He confronts the leader of the conspiracy (played by none other than Robert Redford himself). And of course he confronts the lead assassin, Barnes, who (like Joubert in Condor) turns out to be far more complicated than he appears.
Even some of the individual scenes in The Winter Soldier are eerily reminiscent of those in Condor. Take the now famous elevator sequence, which is not only the best in the film but one of the best in the entire MCU series. On his way out of the high-tech and vaguely fascistic H.Q. of S.H.I.E.L.D., Rogers steps into an elevator and rides down. As the elevator stops at successive floors, more and more men step on, each menacing but seemingly disinterested. The scene works so well because everyone—that sense of unease we all fell when forced into close proximity with strangers. We begin to wonder: what if some of these people were evil. They could hurt us—maybe even kill us—before we could react. And yet, despite this unease, we do nothing because we have no real evidence of evil intent. We’re playing a social role. And that’s just what Rogers—a good-natured man if ever there was one, willing to give anyone the benefit of the doubt—does.
Robert Redford in “The Winter Soldier”
I love the moment when Rogers notices sweat streaming down the face of one of the men next to him. He knows—as we, the viewers, know—that this is really, really bad. But there is nothing he can do about it…yet. It’s still in the future. Alfred Hitchcock couldn’t have done it any better. Nor, for that matter, could Sidney Pollack, who has an almost identical scene in Condor, in which the hapless Turner finds himself in an elevator with Joubert, the master assassin. Each man knows that the other man knows who he really is, but neither can take any action…yet.
Ever since I read Mark Crispin Miller’s landmark essay “Hollywood: The Ad” many years ago, I’ve been fascinated the way in which the tropes and elements of an early “classic” movie can end up rearranged and transformed in a later pop film. Miller gives the example of 2001: A Space Odyssey (1968) and Star Wars (1977). If you look closely, many of the components of the former get transmogrified in the latter. The apes of 2001 become the loyal Wookie Chewbacca. The cold, robotic voice of HAL the computer becomes that of C3PO the droid. The white, sterile interiors of the spaceship Discovery become the stark, sterile halls of the Death Star. And so on and so forth.
Martin Scorsese
That’s just what has happened here, with Condor and The Winter Solider. They’re practically the same movie, but shaken up by time and changing purposes. That is, The Winter Soldier is every inch a pop film, with the full intention of stimulating the audience with all the action and explosions and kung-fu fights that we’ve come to expect from a Hollywood blockbuster. But, on some level, the kernel of Condor is still there. The Winter Soldier is also a story about evil, rapacious men seizing control of government, and also the creeping power of America’s military-industrial complex. It’s also about the dehumanization the soldiers like Rogers and Barnes undergo as pawns in the hands of callous leaders and ruthless institutions.
In short, despite all its roller-coaster-ride thrills and spectacle, The Winter Solider is a “real” movie.
Ever since I was a kid I’ve had a deep love for classic murder mysteries like The Maltese Falcon and The Big Sleep. Combine this with my obsession with history and biography—especially Hollywood biography—and you get something like William J. Mann’s Tinseltown: Murder, Morphine, and Madness at the Dawn of Hollywood, the true story of one of the most notorious crimes in American history.
Centered on the still-unsolved killing of director William Desmond Taylor in 1922, Mann’s book comes as close to a “nonfiction novel” as I’ve seen since Truman Capote first coined the term. Being lit geek, I know that 1922 happens to be the year in which The Maltese Falcon is set, and Mann’s story might well have been lifted from one of Hammet’s books, filled as it with hoods, con-men, cops, junkies, sugar daddies and blackmailers.
And beautiful women, of course. Beautiful, deadly women.
The Los Angeles police implicated three women in Taylor’s murder, all actresses of some renown: Mabel Norman, a one-time star whose addiction to cocaine and booze nearly ended her career; Mary Mile Minters, a vapid teenage starlet whose romantic delusions were exceeded only by her considerable box office appeal; and Margaret “Gibby” Gibson, a former Vitagraph player (and occasional prostitute) determined to make herself into a producer.
Once again, it has taken me far too long to write a short tribute to a fine person who has passed away—Val Kilmer, who died of pneumonia on April 1. This time, it was more than just my workload that explains the delay. I had a bit of trouble discovering what I wanted to say about Kilmer, who was a great actor but also a bit of a cipher. A few years ago, I read his memoir, I’m Your Huckleberry, and I enjoyed it. I was struck, however, by how little Valmer says about his filmmaking experiences. For instance, he barely mentions the production of Tombstone, the film in which Kilmer had his most celebrated film performance—playing the famous gunfighter Doc Holliday—and from which the book’s title is taken. He says even less about the making of Michael Mann’s Heat, in which Kilmer portrays a talented but slightly crazy master-burglar with pitch-perfect ferocity.
This lack of detail was especially disappointing, to me, in part because Heat has my favorite action-sequence of all time—the shoot-out in Century City. More than any other actor in the scene, it’s Kilmer who makes it work, with his fluid transition from cool and controlled bank-robber to machine-gun wielding warrior. I read an autobiography written by a Navy Seal who wrote that he and his comrades once watched Heat together and were impressed by Kilmer’s magazine-changing speed in the film. High praise, indeed.
This reticence on Kilmer’s part to discuss his film-making career—the very aspect of his life that made him famous across the world—suggests to me that Kilmer was deeply ambivalent about being a movie star. I suspect that, like the great Welsh actor Richard Burton, Kilmer was simply too intelligent to think that movie-making was a worthy and serious endeavor. I also suspect that, like Burton, Kilmer was much happier as a stage actor. (His one-man show of Mark Twain was universally praised.)
Unfortunately, his ambivalence somehow bled into his performances whenever he played a leading man, as he did in several major films, none of which was terribly successful. He never seemed to really have his heart in it. But that self-doubt evaporated when he played supporting roles, and these are what he will be remembered for: Iceman in the Top Gun films; Doc Holliday in Tombstone; Chris in Heat. In each of the movies, Kilmer seemed to bring his entire soul to the performance, and he was every inch the movie star.
The better part of a decade has passed since Jordan Peele’s landmark horror film Get Out was released, marking Peele’s transformation from famed comedy writer and sketch artist to one of the most important filmmakers of our time. Peele has since added two more films to his horror oeuvre—2019’s Us and 2022’s Nope.
All three are great, but my favorite is Us. For me, it hits on the deepest and most disturbing level, and it has the richest palette in terms of effects. It’s also the hardest to figure out in terms of plot. With Nope and Get Out, the viewer has a vague sense of what’s going on, even early in the film (although the details turn out to be more shocking and terrifying than anyone suspected). But while watching Us, I was totally mystified. I knew it had something to do with evil twins—true doppelgängers in both the literal and the psychological sense—but I had no real idea of what the actual plot would turn out to reveal. And what a reveal it is!
But I’m getting ahead of myself. Part of Us’s appeal lies in its slow-burn first act. (This is true of Get Out and Nope, too, but Us takes it to the next level.) The movie starts with a flashback to 1986, when a little girl, Adelaide, breaks away from her bickering parents at a beach boardwalk and finds a strange funhouse. It’s a simple premise, yet so much disturbing stuff going on in this segment that it’s almost impossible to describe. We have the tension between the parents, raising the specter of divorce (the thing most kids fear more than anything else except death). Then we have the separation of the child from the parents (another primal fear). And, finally, we have the freakish funhouse, which, though apparently deserted, is still lit with eerie neon light.
I can’t believe it’s been 41 years since James Cameron’s The Terminator came out. I first saw it in the movie theater and like everyone else I was completely stunned by its energy and creativity. It might well be the best B-movie action film ever made. (Its sequel, T2, is an A-movie action flick that still feels like a B-movie, in a good way.) Cameron’s spin on what is essentially the ancient hunter-vs.-the-hunted plot—mashed up with about a dozen sci-fi tropes and a heaping serving of the Frankenstein/Dr. Faust myth—results in an almost perfect piece of entertainment. There is not a dull moment or lame moment in it. Every scene either surprises, shocks, or tickles the viewer.
The sequel, T2, is even better, mainly because it’s a coming-of-age film. Rather, it’s a becoming-human film. We watch as the Terminator observes human beings, learns from them, and begins to emulate their best qualities. It’s an archetypal story, and I (almost) tire of watching it. And, in the process of watching the film so many times over the years, I’ve repeatedly asked myself: What is it like to be the Terminator?
Ash Clifton, Writer 