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| 41. Charro! Director: Charles Marquis Warren | |
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| 42. Black Robe Director: Bruce Beresford | |
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Amazon.com Reviews (36)
Laforgue's companion is the young Frenchman Daniel, and it is largely through his eyes that we see the clash between cultures and religions. The contrast between the faiths and cultures of the Western Christians and the native Indians is presented from the outset, with alternating shots portraying the "chiefs" of both sides preparing for a meeting. Both cultures fail to understand each other, and believe the other to be stupid and demon-possessed. At first, with Daniel, we are led to believe that the Jesuit's missionary endeavours are little else than misplaced colonialism and cultural arrogance. Laforgue is presented as rather arrogant and ignorant, his vocabulary of "poor barbarians" and "savage people", and his patronizing showing off of Western skills in reading and music and technology (an alarm clock) appears to confirm this impression. When Daniel suggests that the Indians are essentially Christian in their love for each other, and that with regard to their view of the afterlife the Indian beliefs are no harder to believe "than a Paradise where we all sit on clouds and look at God", Daniel seems to be a symbol of modern enlightened man who has realized it was wrong for Western man to force his beliefs on the natives. Daniel's romance with the Indian chief's daughter seems to be an unnecessary artificial intrusion of an unbelievable story of love at first sight, and appeared to be a concession to Hollywood's need to include sappy romance and sex. At this point I seriously wondered whether the movie was an apology for white supremacy and colonialism, a defence of multiculturalism, and another example of historical revisionism which romanticizes the Indians as saints and condemns the white imperialists as unforgivable criminals. But as the movie progresses, it becomes clear that although Jesuit priests such as Laforgue were sometimes guilty of peddling colonialism rather than the gospel, their simple assessment is not simplistic but accurate: the Indians truly are savages who live in darkness. Daniel's multiculturalism is naïve, and Laforgue's view that it is a clash between two religions turns out to be correct, for he perceives the Indian religions to be work of the devil, while they in turn perceive him to be a demon. In the end, Laforgue is proven to be right, for the Indians show themselves to be true savages, engaged in brutal animalistic behaviour. Their hostility is not just due to the priest's rejection of their beliefs, but is rooted in their very nature. These scenes are not pleasant to see: the movie portrays their primitive behaviour with all its brutality and passion - unrestrained sex, torture, murder. The gruesome blood and gore is not for the faint-hearted and will at times make you want to close your eyes. But these fruits confirm that the apparently simplistic assessment of the black robe is right: "The savages are living in darkness. We must convert them." They need the light of the gospel and renewal of the Holy Spirit, to become like Laforgue, who despite his misplaced colonialism, is sincere in his love to reach out to the lost. The ending, however, is ambiguous on this point, with Laforgue apparently being converted to some of the Indian superstitions as he makes his final trek to the village of the Hurons. The tragic conclusion about the annihilation of the Hurons after they were converted is ambiguous in attributing blame for this horror: is it with the Christians who converted them, or is it with the darkness of their own kind who remained unconverted? Would the indigenous Indians have been better off if they had been untouched by European imperialism? If the movie has weaknesses aside from his dark portrait of brutality, it would be the ambiguity of the ending, for surely although the Jesuit mission work was at times misguided by colonialism, its identification of the kingdom of darkness was never truer. Although it features wonderful cinematography of breathtaking Canadian scenery, this is not a pleasant movie to watch. Unlike most modern movies, the portrayal of violence and explicit sex is never entertaining, but always brutal, dark and representative of primitive barbarianism. On that point I personally found it rather too graphic and disturbing, and even the depth of the themes doesn't justify being exposed to this kind of darkness. But in the process it raises very complex and thought-provoking questions. The action is not fast and furious, but arranged at just the right places to stimulate contemplation. This is not typical Hollywood, because it gives the subject matter the realism, contemplation and seriousness it deserves. The blood and gore is all the more horrifying, because it is accurate. While this distinguishes it from the usual Hollywood cotton-candy, "Black Robe" is not surprisingly less popular because it requires an audience that can think. The movie is highly introspective, as Laforgue deals with his own struggles against lust and faith. But above all, it raises important questions about culture clash. While it portrays the truth about Jesuit missionaries being somewhat misplaced in their colonialism, it also portrays the truth about the barbarians that they sought to convert. Despite the weaknesses of the missionaries, in the end it becomes clear that as ambassadors of the kingdom of light, the black robes were truly symbols of light in battling against the powers of darkness. This is not an enjoyable movie to see, but it its treatment of colonialism and religion it raises profound questions - even if it doesn't answer them all.
The Jesuits presented a wonderful depiction of the people they were trying to convert. Some of the stories are very funny- one Algonquin hired by the Jesuits to be a translator was asked by his employers for the Algonquin words relating to spiritual and religious topics. The translator instructed them and the Jesuits rushed off to preach to the Algonquins. It was only upon being greeted by the peeling laughter of their would-be converts did the Jesuits realize that their translator had instead instructed them on Algonquin foul language. However, the Relations also depict a very grim picture of life in the mid 17th century wilderness. Contrary to what another reviewer has written here- adoption was not guaranteed for anyone! Yes, mass adoption later become something the Iroquois practiced, but only after their numbers had been so badly dwindled in their wars of conquest in the 1650-1670's. Women, children, and the elderly could be hideously tortured to death as well as men. The movie, in fact, was edited to avoid showing the Indians practicing ritual cannibalism on that slain boy- a custom that was common among the tribes of Eastern woodlands. To devour an enemy's flesh was to devour his power. The heart of a particularly brave enemy (such as the Jesuit martyr St. Jean Brebeuf) would be eaten by chiefs. Also in the 17th century, the gauntlet was not the only ordeal for a male prisoner captured alive. If captured a male prisoner would usually have his hands mutiliated in some way- finger joints cut off by either cutting (sometimes with sea shells as shown in the movie) or by biting. Why? A warrior without the use of his fingers was useless- could not pull a bowstring or grasp a knife. One could say that the Jesuits were biased in their desire to portray the Indians as savages and thus justify their conversion. However, the Relations are reknowned for their candor and there are too many other sources that describe women and children captives being summarily executed for little or no reason. (The famed voyageur and explorer Pierre Esprit Radisson in his autobiography "Voyages" saw with his own eyes- children and women being tortured to death by the Mohawks.) The Algonquin bands of hunter/gatherers, with whom the French Jesuits made first contact, lived a mean existence by any standard. Theirs was a society that was utterly "christian" in that they shared everything, but also one that could not tolerate those who fell sick or lame. These unfortunates would just be abandoned. Life was hard enough for those healthy and fit. Also, living in a birchbark tent with almost no ventilation for smoke, zero privacy, a bunch of dogs, and lots of unwashed bodies was probably a much, much nastier place than what was shown in the film. (The meanness of these living conditions must have have been very tough on many members of the Society of Jesus because a lot of them came from families of great wealth and privilege.) "Black Robe," the novel and the film, were meant to be an antidote to the current romancization of the AmerIndians. In recent decades we've taken one myth about the AmerIndians, that of the blood thirsty savage, and replaced it with another, the new age Eagle scout with a bent for ecology. "Black Robe" attempts to hit a middle ground- showing these people as humans who lived in a culture that was governed by different values than our own. They are shown as intelligent and brave, but also as greedy and very cruel. That Europe was awash with blood at the same time is beside the point. Brian Moore was trying to show that North America was never a Garden of Eden- people here still treated people different from themselves very cruelly. As mentioned above, Moore actually held back in the screenplay certain elements of Algonquin life that could be found in his novel. Their everyday language was peppered by words that we would call vulgar- but to them it them it was just talking. They allowed promiscuity among unmarried young men and women- a fact that was found very enticing by French laymen, but scandalized the priests. I don't think this movie is some sort of "propaganda" to perpetuate negative stereotypes on AmerIndians. I do think it is an honest attempt to show that these people were human beings whose lives were governed by the harshness of their surroundings. For an Algonquin band of hunter/gatherers living along the St. Lawrence, life truly was a survival of the fittest. Brian Moore simply held up a picture of the cruelty and difficulty of this existence, if some neo-romanticists don't like what they see then so be it.
The Black Robe reminds me of those classics during the 1960's of Daniel Boone and Davy Crockett. Another recent image for me is that of the movie the Last of the Mohicans (1992), based on the book of the same title by James Fenimore Cooper. Not to mention Dances with Wolves with Kevin Costner (1990) and directed by Kevin Costner. I happen to love most movies where that Native Americas are depicted in story that is uplifting about their lives. Black Robe was directed by Bruce Beresford, and is based on the novel written by Brian Moore. I found similarities in both Dances with Wolves and Black Robe. The use of the natural settings of woods and rivers were fantastic and beautiful. The use of rivers as means of transportation is very realistic in Native American culture, especially since water is seen as the source of all life. This film at times seems to be more about the inner spiritual life of Chief Chomina (August Schellenberg) and his quest to follow his vision than about the journey of Father Laforgue (Lothaire Bluteau) to minister to the Indians in Quebec. While the Father did not show much spirituality, he did however have his memories which seemed very stark compared to the chief's visions. The differences of their cultures really did stand out in this movie. The Hurons were used to sharing their resources amongst themselves while Father Laforgue tried to keep things back for later use. Another culture shock for the Father was that of the Natives procreating at night. This bothered him greatly, so much so that he was tormented by it and had to leave his bed. This scene also took place in Dances with Wolves, here again was a white guy (Lt. John Dunbar) sleeping by a Native fire. Yet his reaction to what was happening brought him into a relationship where he married a member of the tribe and became one of them. Whereas Father Laforgue cut himself off from relationship and went off alone to do penance. One phrase at the end of both films caught my attention: 15 years later. In the case of Dances with Wolves the phrase dealt with the fact that the expansion of white men into Native American territory meant the demise of their way of life. In Black Robe the Native Indians in Quebec who converted to Christianity became too docile and therefore were killed by other warring tribes after Father Laforgue's arrival. Interestingly spiritually they knew that this was going to happen. This film was great, but sadly since it came out not too long after Dances with Wolves, I believe that it was overshadowed by the former film. For those who want to add to the Native American story collection, it is a great film that could be watched and compared to two other Native American epics: Last of the Mohicans, and Dances with Wolves.
The film endeavours to illustrate how the French "penetrated" Indian societies as opposed to the Spanish model of total exploitation or the English model of sheer destruction. It centers on the religious activities of French missionaries and decides to filter French military and economic engagements in the raging "Beaver Wars" out of the picture. The clash of cultures is often illustrated by sharp cuts between Native and European worlds. These are always interesting, sometimes quite amusing. Often they amount to sheer propaganda of "savagery" vs. "civilisation". Indians huddle together, fart and copulate in dark, dirty and stinking wigwams while Europeans walk across beautiful Old World city squares conspiciously devoid of beggars, cripples and the omipresent garbage and sewage of the time. Indians practice primitive shamanism in forests while Europeans stride through light-flooded cathedrals and vow to relinquish the amenities of western Civilisation to salvage the infidels (even if "they" already cut of one of your ears in the process). Europeans do well-mannered house music in aristocratic mansions. Indians do it doggy-style in the dirt. Always, anywhere and with anyone, as the film will teach us through relentless repetition. The clash of belief systems is personalised in an encounter of the dignified Jesuit priest with an Indian shaman - impersonalised by a ridiculously behaving and profounfly vicious yellow painted dwarf. What could have been an interesting example of Indian attitudes towards disabled and retarded people - worshipping people who are different as a manifestation of the divine instead of confining them to the margins of society - is turned into just another example of the film's leitmotif - the savagery of the barbaric Indian. When the film was released a New York Times critic lauded the fact that this historical film got by with portraying American colonial history"without villains". Without white villains that is, of course. Set in a time when the Thirty Years War was raging through central Europe where entire populations of large cities were laughtered to the last woman and infant while seeking refuge in churches and when one third of Germany's population was slaughtered by armies of fellow Christians, the film centers entirely on what it presents as a realistic portray of "Indian savagery". When the Algonquin party with its European guests is captured by Iroquoians (the Algonquians speak neither Algonquian nor do the Iroquois speak Iroquoian but all happen to speak Cree here in fact but who would notice anyway) the male captives are forced to run the gauntlet in their captor's village. Once, badly battered, of course, they had survived this indeed pretty brutal initiation procedure, I , having at least a superficial knowledge of Iroquois culture, prepared myself for wittnessing the usual next step, the adoption of all captives into the tribe. I soon learned that the makers of the film seemed to have an agenda which would not permit such a less than traumatic ending. It is towards the end that an ambitious yet heavily slanted portrayal of culture clash tilts into point-blank atrocity propaganda. Portraying matriarchic Iroqois societiy with its democratic decision making processes as a male-commandeered dictatorship is in itself a surprising failure given Beresford's claim to show everything "the way it really was". One wonders if this distortive rendering of Iroquois social life occurred unintentionally. How could they get such basic things so wrong? However, this appears like a lesser evil compared to the what we are supposed to learn of the treatment of captives by Iroqois. Captured women and children were regularly adopted into the tribe. In fact the Iroqois waged numerous wars on neighbours and absorbed their vanquished foes through something that amounted to genocide by hostile takeover, if you like. There was a time when 25,000 out of 35,000 Iroquois were adopted former enemies. The biggest indian killers of the time were disease, not war. Tribes replenished their thinned-out ranks with captured enemies and could hardly afford to kill them "unnecessarily". Male captives were in for a tougher ride and were only adopted after having endured the gauntlet. The film shows none of this. Instead, the captured boy has his throat cut before his father's eyes for no apparent reason - exept "Indian savagery" which is, by definition, beyond any rationality. The captured woman is announced to be tortured to death the next day. The same fate awaits the male captives - although they just passed the initiation rite. One previous commentator hoped that the research done for the scenes in the Iroquois village was profound. Well, it was not. In fact, the makers of the film got everything beyond mere outfits wrong here. This is certainly not "a sensitive and earnest portrayal of Indians" as one previous reviewer reasoned. At the end the film raises "the profound question" if it was right to bring the light of Christianity to the Hurons since they were later on "annihilated" by their heathen Iroquois enemies (in reality parts of the survivors were adopted into the tribe, others formed the influental Wiandot nation). What the film fails to mention is that it was hardly a Christian "turn the other cheek" attitude that brought about the demise of the Hurons but the fact that only partial conversion of the Hurons occurred which split the disease-stricken nation at a time of war when unity was most needed and that the French had chosen the Hurons as their allies and prime proxy fighters in the Beaver Wars against their Iroquois enemies - and finally let them down militarily when the Hurons needed their support (For some reading check out http://www.tolatsga.org/hur.html). How to rate such a film? Five stars for its technical merits. One star for its often distortive, elaborate defamation of Native culture. I think that the latter weighs more heavily than the former. Two stars. See it. Carefully. I rented it. I wouldn't buy it. ... Read more | |
| 43. The Three Musketeers Director: George Sidney (II) | |
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| 44. The Emperor's Club Director: Michael Hoffman | |
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Hundert faced various moral dilemmas during the story. The situations that led to those dilemmas and the teacher's decisions were both presented in realistic ways. Who knows how any of us would have have handled similar decisions? In fact, I saw the film with a teacher friend who remarked about the movie's accuracy, that indeed sometimes teachers must decide whether to grade a student higher than merited (to inspire) or give the appropriate grade and risk de-motivation. The best thing about The Emperor's Club was the gracefulness and subtlety in how the story was told, epitomized by its untidy yet still satisfying conclusion. It's a movie that will lead to active discussions between moviegoers after leaving the theater.
But in the end, it takes on a different contour than what I would have imagined through its course, so that was a welcome denouement. The finishing twist is delivered with a flourish, and although I felt that the writer didn't quite have the guts to follow his story to its natural, cynical conclusion, the end was surely a bit unpredictable. The story line, admittedly, is on a diet. But the script is taut. What really shimmers though is the acting. Kevin Kline is, as always, in top form, he neither underplays nor overplays his professor role getting everything just right, from his quiet, guilt-ridden introspection to the light comedy that results from a frivolous baseball game. And as the counterpart protagonist Emile Hirsch displays the arrogant bravado one expects from a bad seed student rather well. All in all, I probably wouldn't see this movie more than once, but it's a worthwhile rental. Especially to watch with kids for some decent messages about morals, discipline, friendship, respect. ... Read more | |
| 45. Rolling Thunder Director: John Flynn | |
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Amazon.com Reviews (5)
DeVane is a Vietnam flyboy, shot down, captured by the Communists, held and tortured for seven years. He returns to his family, but is estranged from them. They are killed in a robbery. This is where the film veers somewhat, because it is in the realism of his character that DeVane leaves us wanting. The realism is that DeVane has learned, been programmed, to be dehumanized. It was the only way to survive his Vietnam ordeal. As he reacts to "the world," or rather does not react to it, to his family, his wife who plans to leave him, he has no emotion left. It has all been drained from him. He speaks about "when we were alive," which was the prisoner's code for before capture. He is like a zombie. It is good method acting, but the viewer thirsts for more. The script tries to take us there by showing DeVane with a blonde "groupie" who tags along while he sojourns into Mexico and El Paso looking for his family's killers. Eventually he teams with Jones and they exact their revenge, which is as much their personal release of violent expression against their captor as it is the killing of the robbers who murdered DeVane's family. STEVEN TRAVERS
DEVANE ALONG WITH ASSISTANCE FROM WAR WRECKED TOMMY LEE JONES CORNERS THE BAD GUYS IN A WHOREHOUSE JUST ACROSS THE BORDER FROM EL PASO. THIS IS KIND OF A 'DEATH WISH' TEXAS STYLE FILM BUT IT WORKS. THE BAD GUYS ARE SO BRUTALLY DISGUSTING THAT YOU CANT WAIT FOR THEM TO "GET THEIR TIME." ITS A GOOD EFFORT AND WORTH A LOOK.
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| 46. The Brave Little Toaster To the Rescue Director: Robert C. Ramirez | |
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Oh, and let's not forget Wittgenschtein, the old super-computer! This movie was obviously planned before "Mars," because it explains how he came to live in the museum. Brian Doyle-Murray does a great job as the voice of this funny, nice guy. And it's a touching moment when Radio sacrifices his own WFC-11-12-55 tube to save him. The Toaster hasn't been the only brave one throughout these movies. The others have done some pretty brave things themselves. Overall, not a bad sequel. Cheesier than the first, it might not satisfy older viewers, but the younger ones should find most of it cute if nothing else.
I can't believe Disney's writers didn't notice the underlying message in this movie. I can only conclude this represents their opinion on the subject. Very sad.
More of a slapdash affair than the first film (or, in my opinion, the convoluted sequel), Rescue is a poor relation to the original film. THe characterizations and conflicts are still strong and suspenseful but the plotting is sloppy. Most younger children won't notice but a few older ones might. Luckily, kids can suspend their disbelief a lot easier than adults. Kids won't pay attention to the quality of animation as much as adults and the gaps in the plot probably won't be an issue. The songs are entertaining and almost to the quality of the first film. The best vocal performance comes from Brian Doyle-Murray (Bill Murray's brother and another Saturday Night Live/Second City alum) as the computer. His distinctive gravelly voice and performance add quality to this average sequel. Just a note for parents this is the second film in the Toaster series. It was planned and written after the third film Goes To Mars and is the only one in the series not inspired by Thomas Disch's children's stories.
For some bizarre reason known only to Disney and whoever else produced the Toaster movies, "To the Rescue" was released AFTER the other direct-to-video sequel, "The Brave Little Toaster Goes To Mars." So "Rescue" is often referred to as the third chapter in the series, or Toaster III, etc. But as should be pretty obvious to anyone who has watched all three movies and paid minimal attention to the plot, "Rescue" is clearly the SECOND chapter in the series, with events taking place directly after the theatrical release. In the original movie, Rob McGroaty, the "master" of the appliances, is going away to college. In "Rescue," he's a college senior wrapping up his thesis (titled "The Secret Life of Animals," humorously enough... oh, how little Rob knows!) in veterinary medicine. In the god-awful bad "Mars" movie, Rob has married longtime girlfriend Chris and is an established veterinarian with a baby on the way. I don't think that "Rescue" is on the level of the original movie, but it's definitely worth a look. (When it comes out on DVD, I think I'll actually buy it!) Its failings could best be described, I think, as "sloppiness." Whereas the first movie was pretty groundbreaking with the totally non-organic cast, who were NOT familiar, human-shaped playthings like the Toy Story toys, in the 10+ years between the original and its sequels the producers must have realized that Hey, kids love the Toaster, so why not make their parents buy some slapped-together sequels!? Despite some jokes and references clearly meant for adults - nothing DIRTY, people, so chill out - and some songs that are actually pretty good, "Rescue" has a slap-dash feel to it, with TV cartoon-quality (as opposed to movie-quality) animation, and plot holes you could drive a truck through. Or maybe, I should say plot *discrepancies.* (Grown-ups use big words, you know!) Once you get over silliness like Rob losing a 600 page thesis due a power outage - he typed the entire thing in one sitting, without saving to disk ONCE?! - or the notion that Eville animal vivisection people will pay lots of dough to acquire any old collection of miscellaneous animals, there's an enjoyable and even exciting story to be found, very much in the spirit of the original movie. Unlike "Mars," which totally runs off the rails with its cockamamie stupidity and creepy extension of human sentience to seemingly everything (like balloons, yikes!!), "Rescue"'s shortcomings never threaten to tank the whole movie. Aside from the appliances saving some cute talking animals, "Rescue" brings Radio, Lampy, Kirby and the gang into the Information Age. In the first movie, "high-tech" is pretty much synonymous with evil, with the "evil appliances" at Rob's parents' apartment (who have replaced the old gang left at the summer cabin) singing their hilarious "cutting edge of technology" song, infomercial-style. "Rescue" carries over the stern disapproval of rampant consumerism, and also acknowledges that even "cutting edge" machines are quickly abandoned by the always-looking-for-something-better masses. By way of a crash course in modern technology, singing and dancing computers, servers, and modems perform a musical number ("Information Superhighway") for the benefit of Rob's elderly appliances. It's a catchy, goofy tune, and yet it has a genuinely moving message about the power of the internet to bring isolated people into a larger community. Even more affectingly, this song is reprised by an abandoned pre-transistor (1st gen) computer that Rob's appliances discover in the university basement. The abandoned computer - named Wittgenstein, as in the polymath philosopher for some unexplained reason - is actually one of the highlights of the movie. Wittgenstein has, hands down, the best songs, and the sub-plot to bring him a new part helps prevent the movie from being all about the cuddly wittle animals and what a dweeb Rob is. "Rescue" eschews much of the emotionally tough material of the first movie, and as such I expected that every character who needed to be rescued or repaired in some way would get help, but I was still very happy to see Wittgenstein (Brian Doyle Murray, in one of his better voice roles IMO) get his due. Not to mention, it's refreshing to see a NON-EVIL sentient computer for once! :) Alack, the comically brilliant Jon Lovitz does not return to reprise his role as Radio, my favorite character, but his replacement is pretty good. And the voice of Tony the Tiger (I'm not going to try to spell his name) happily returns as Kirby the vacuum cleaner. If you haven't seen the original Toaster, go rent or buy it ASAP! If you like the Toaster, chances are you'll like this sequel as well.
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| 47. Shag Director: Zelda Barron | |
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| 48. Scarface Director: Brian De Palma | |
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Amazon.com essential video Reviews (539)
The hard-edged script for the film is written by Oliver Stone, who holds nothing back, as usual Directed by Brian De Palma, the movie doesn't flinch at all to tell its story. The film remains a favorite of mine and will leave you with quite a lasting impression. A "remake" of 1932's SCARFACE, in name only, the film is nearly flawless. The "Collector's Edition" contains a feature length retrospective documentary, that is so well done, you almost forget that there is no commentary track. It is very comprehensive and covers all aspects of the film and its place in cinema history. There's also a number of deleted scenes and outtakes that were nice to see. These fine extras add up to one heck of a DVD for one of the best gangster movies ever made. SCARFACE should not be missed and comes highly recommended.
Ostensibly, this is a reworking of Howard Hawks' classic 1932 gangster pic about Al Capone. This time, the setting is Miami circa 1980, the contraband in question is cocaine, and the lead character, Pacino's Tony Montana, is a Cuban-born criminal who just came off the Mariel boat lift with 125,000 others that Castro let go, twenty percent of whom were known criminals. Pacino gets in on the ground floor with a local drug boss (Robert Loggia) and soon works his way to the top, doing just about everything to tick someone off--associates, enemies, cops, his wife (Michelle Pfeiffer), his sister (Mary Elizabeth Mastrantonio), and the Colombian drug kingpins he has to do business with. But in his cocaine-fueled journey to achieve the so-called American Dream, he neglects to follow two rules taught to him by Loggia: (1) Don't underestimate the other guy's greed; and (2) Don't get high on your own supply. He finally crosses the line in the end by alienating a Colombian drug boss (Paul Shenar) so much that Shenar sends assassins to Pacino's Miami villa. The result is a horrific and bloody shootout in which most of the assassins are rubbed out, and so is Pacino. Without a doubt, SCARFACE continues to generate wildly divergent opinions, both pro and con. I for one had some trouble trying to stomach Pacino's Cuban accent at first, but then his ultra-charistmatic performance kicked into high gear, four-letter words and all. The film is very true to its essentials of showing how a certain segment of the Cuban boat people, a very SMALL segment, tried to latch onto the American Dream by trafficking in illegal narcotics and thus earning millions. Probably the most interesting thing about SCARFACE is the political view that Stone espouses in his screenplay: he seems to espouse a very Reaganesque view of the world of the 1980s (virulent anti-Communism; anti-Castro), but in truth he is severely critical of those very same policies that motivated Castro to send the worst of his worst onto American soil and thus accelerate this nation's drug problem. SCARFACE does have its faults. It requires a lot of patience to sit through with a running time approaching 170 minutes, and I am not all that sure there is enough in there to sustain it for that kind of length. The film continues to be controversial in some quarters for its extreme (as opposed to merely excessive) violence; the chainsaw scene in an apartment, the hanging from a helicopter, and the ultra-gory shootout at the end rank as some of the most violent scenes ever shown on film. Only four other films in history challenge it in this respect: THE WILD BUNCH, SOLDIER BLUE, TAXI DRIVER, and SAVING PRIVATE RYAN. Finally, this film set a record for the greatest number of times the "F" word, or variations of it, are used; I lost count at two hundred. This IS a bit much, although it probably fits the reality of the situation it depicts. On the other hand, DePalma, whose 1976 film CARRIE remains one of the touchstone suspense/horror films of all times, does make quite a lot out of Stone's wild and crazy screenplay--though surprisingly, for the violent scenes, he doesn't use slow-motion or montage that much, which would have earned him favorable comparisons with the legendary Sam Peckinpah. Just as solid is the camera work of John Alonzo, who worked on CHINATOWN and BLACK SUNDAY, among others. Giorgio Moroder's score is pretty good, though I do admit it gets a little cheesy after a while. And Pacino's performance is also high-caliber; just get used to his Cuban accent, and it works very well. This film comes highly recommended, but with this warning: It is definitely NOT for younger audiences, it is rated 'R' for a lot of good reasons.
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| 49. Cabaret Director: Bob Fosse | |
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Reviews (89)
Cabaret the movie doesn't share many songs in common with the original stage version - it still has "Willkommen," "Two Ladies," "Tomorrow Belongs To Me," a German version of "Married," "If You Could See Her," and "Cabaret" - but that's it. A few new songs were added - "Mein Herr," "Maybe This Time," "Money, Money," - but for the most part it's a lot less sung than the staged version. A lot of musical numbers dealing with the world outside the Kit Kat Klub were used as underscoring, preserving John Kander's great tunes. But this doesn't detract from it being one of the best filmed musicals out there. Fosse's direction is a big help; it has a great eye for early 1930s Berlin, and presents the decadence and foreshadows the Nazis brilliantly. Fosse created great, sensual choreography for the film, and it is completely entrancing to watch the musical numbers. And the rest is worth it, too. Flipflops aside, the couples are presented well; Liza Minelli's portrayal of Sally Bowles is definitely the acting part of a lifetime. She was just completely *convincing* as Sally, from end to end. Michael York as Brian is very reserved, very British, and very studied. Helmut Griem is entirely convincing as Max, who creates tension between the couple after befriending them. The secondary couple is played to perfection by Fritz Wepper and Marisa Berenson, as opportunistic Fritz Wendel who falls in love with the rich young Jewess Natalia Landauer, respectively. And, of course, Joel Grey is spectacular as the haunting, Puckish Emcee. In general, this movie presents itself as a stunning revelation to viewers of a story that will stick around for a very long time. It's a virtuoso interpretation of one of the greatest American musicals, and deserves to be seen.
Liza Minnelli gives the performance of her career as the singer Sally Bowles, on a self-imposed exile in Berlin, entertaining at the seedy Kit Kat Klub. Into her life comes Brian Roberts (Michael York), a mild-mannered English bisexual who falls in love with her. Both are seduced by the wealthy Maximillian (Helmut Griem) before Sally falls pregnant, aborts the child and Brian leaves Berlin just as the Nazi's gain power. The musical, set against the stormy backdrop of Berlin in the 1930's, is a marvellous piece of film making. Directed and choreographed by maestro Bob Fosse, CABARET also boasts original Broadway performer Joel Grey as the Master of Ceremonies, and Fritz Wepper and Marisa Berenson. Also includes reminiscences by Liza Minnelli, Joel Grey, Michael York, Cy Feuer, John Kander and others from the creative team, an old featurette on the making of the film, and the original theatrical trailer.
When u have Joel and Liza u are not let down... I give flowergreetings to the entire cast and crew... The filmversion of Cabaret has a lot of "new songs"(Maybe This Time, Mein Herr, The Money Song) and the plot follows the 1955-movie "I AM A CAMERA" more than the stage musical. Since then; the Liza-songs have found themselves in numerous revivals of this stageplay since this 1972-masterpiece. The film is still frightening and raw......Trivia: The scene in which Liza meets Marisa they talk about diseases... On video, here in Europe at least, that was cut....
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| 50. Bloodsport Director: Newt Arnold | |
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(price subject to change: see help) Asin: 6301163796 Catlog: Video Sales Rank: 4903 Average Customer Review: US | Canada | United Kingdom | Germany | France | Japan |
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Amazon.com Reviews (91)
The movie introduces us to Van Damme's incredible martial arts ability. The story line is simple and unremarkable but effective. Van Damme participates in the Kumite against the wishes of the government which trained him. The cast is certainly unremarkable, led by Bolo Yueng, first(?) seen in "Enter the Dragon", playing Chong Li, the film's key villain and kumite champ. What makes the film, though for martial artists (and fans) is the incredible range of fighting techniques seen through the film. Some of them are great, some comical. But there is a ton of action (much of it predictably brutal). But for fans of the genre, it is highly recommended.
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| 51. Old Yeller Director: Robert Stevenson | |
![]() | list price: $19.99
our price: $19.99 (price subject to change: see help) Asin: 6304500645 Catlog: Video Sales Rank: 3352 Average Customer Review: US | Canada | United Kingdom | Germany | France | Japan |
Reviews (3)
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| 52. Fakin' Da Funk< |