It’s been getting harder, I’ll admit: harder to get up in the morning; harder to accomplish tasks for work, such as they are; harder to start updates like this and then finish them. It’s been five or six weeks since I began sheltering at home; other than walking the dogs, the only time I leave the house is to pick up groceries or go to church, where I am involved in livestreaming services. During that time I’ve dealt with the stress of maintaining hygiene when I go out–washing hands, not getting coughed on, etc.–but last week I started getting stressed out just from being home all the time: I wanted to get out, to go somewhere, to do anything. So, I get the stir-craziness of people who want to get things back to normal by any means necessary (of course, the “protests” and such are almost entirely ginned-up by people who have direct financial interests in getting things going and won’t have to face the risks of being on the front lines at retail and service businesses; the same people who got crowds out yelling about “death panels” during the debate over the ACA have decided that a few thousand preventable deaths are now just the price of economic freedom).
But realistically, I just don’t see how it’s going to be possible without rigorous and reliable testing and a stronger social safety net in general. I miss live music and movies, too (contrary to what I said in my last quarantine update, the local drive-in didn’t open as it was deemed non-essential at the last minute), but they’re not worth taking my life in my hands. The government can and should have done much more in ensuring that people wouldn’t starve or be evicted while shelter-in-place orders are maintained. I’ve lost income, too, but I’m fortunate to be able to do at least some of my job from home. In any case, I have a lot more sympathy for someone who has to get out and go to work to keep essential services going than I do for someone who can’t play golf right now.
So, I haven’t made quite as much of the time on my hands as I might have; the schedule we keep our kids on isn’t very conducive to finishing my own work, but even when I have the free time to do my own thing I don’t always have the energy. I peruse Facebook and Twitter; sometimes I watch TV, but not as much as you’d think; I window-shop online, filling virtual shopping carts with sale items and then letting them expire, deciding that I don’t really need anything that badly. It has given me a new perspective on science fiction works about people living in bunkers and shelters, and the psychological effects of that isolation: in short, it’s harder than it looks. Although I didn’t feel like digging into it too deeply last week, I’m sure that my newfound interest in Logan’s Run–about a self-contained community of people living in isolation, looking for distractions, while the social forces around them convince them that old people are expendable, and really who is going to miss them?–is not entirely a coincidence (that’s another blog post that I should have been able to put together in a day or two that limped on for a week and a half before I finally finished it).
Comparisons between the current coronavirus/COVID-19 pandemic and the influenza epidemic of 1918 have also caused me to rethink some things: a few years ago, I wrote about the phrase “purple death,” and how its appearances in pulp fiction and serials may have been a reference to the 1918 epidemic. To further the connection, I’ve been thinking about how teleconferencing software like Zoom, Skype, and Facetime has finally realized and mainstreamed the “video phone,” a mainstay of science fiction and pulp storytelling that never really caught on with the public in the twentieth century, no matter how much it was advertised or how many times we were promised that the technology was just around the corner. Video phones, a natural extension of both television and telephone, appear early on in science fiction (a number of early depictions of television portray it as a two-way device: Fredersen uses one in the 1927 film Metropolis, for example); how useful such a device would have been for those who were quarantined during the influenza epidemic (or similar quarantines for polio)! Even the telephone, already in widespread use in 1918, had limits: you couldn’t just call someone up and chat for hours. But for a pulp writer, stuck inside, a technology that allowed him to see friends and family face-to-face without any risk of spreading infection: well, in that situation it’s not hard to see the video phone as a practical solution to a real problem instead of just unbridled technophilia.
Finally, since I live in a neighborhood that is basically suburban in character even if not literally in the suburbs, I’ve given a lot of thought to the self-containment that has always been a part of the promise of the suburbs. With its fenced-off yard, each suburban home is essentially a module in itself, and it could just easily be on the lunar surface or anywhere else as on earth. This was part of its appeal from the beginning, and the connection to space colonization is not accidental: as detailed in Ken Hollings’ fascinating book Welcome to Mars: Fantasies of Science in the American Century 1947-1959, “An ever-expanding, subdivided tract of land, the suburbs constitute the location for a project that will connect humanity directly with outer space, with the future and with its own emergent inner self. . . . In its self-contained isolation, the suburban colony becomes a model for life not just on this planet but on all the others too.” The suburbs are a template for the domed space colonies of Asimov, Heinlein, and the Jetsons. More to the point, as Hollings continues, “At the same time, this self-contained isolation will eventually establish the suburbs as a complex psychiatric community where aberrations such as alcoholism, schizophrenia and sexual deviancy can be studied in clinical depth by an increasing number of sociologists, psychiatrists and cultural anthropologists. It will also supply the pharmaceutical companies with a growing number of customers for a new generation of drugs.” This is more like what you get when you read Philip K. Dick and J. G. Ballard.
Why is this on my mind? The Atomic Age has a double meaning: yes, the splitting of the atom, for warfare or for civilian power, is the obvious engine for the growth and change that drove images of the future back then. But atomization, disintegration into discrete particles, each cut off from its neighbors, is implicit as well, a metaphor for the breaking of bonds that hitherto held society together. I fear that is what we are experiencing now–not collapse, necessarily, but at least drift–without some form of connection, well, what are we left with? I should acknowledge that in the scheme of things, I’m pretty lucky. Suburban self-isolation is a privilege. Things could be worse. As we’ve been reminded, I’m doing my job by staying home and avoiding the spread of infection. But I’d be lying if I didn’t admit that I’m looking forward to the day the bubble opens, I can take off my helmet, and step out into the sun again, breathing deeply.
Beneath a starlit sky, the domes sprawl: large, larger than even Buckminster Fuller ever imagined, in those days when men first walked the moon . . . They dwarf the countryside, great gleaming half-spheres of light–and within the domes, the source of that light: the city. The city has no name, and needs none. It is simply–the city. The only city its people know–and perhaps, in a way, this explains what the city’s become. Perhaps it also explains–why the runners run. –Logan’s Run no. 1, cover dated January 1977
The 1976 film Logan’s Run is a classic of a certain era of science fiction (the last gasp of that era, some might say). Before it was an MGM movie, it was a 1967 novel by authors George Clayton Johnson and William F. Nolan, and for a few months after the movie came out it was a Marvel comic book, scripted by Gerry Conway in the first issue and David Alan Kraft in subsequent issues, with art by George Perez (pencils) and Klaus Janson (inks). Adaptations of science fiction films and novels were in Marvel’s wheelhouse in the 1970s: along with original sci-fi and fantasy titles, they were a continuous source of non-superhero action and thrills, even if that sometimes meant expanding on original works for “continuing adventures” or emphasizing thrills over the more cerebral source material. (Marvel also produced Jack Kirby’s mind-bending adaptation of 2001: A Space Odyssey; the rights to both 2001 and Logan’s Run were negotiated at the same time.) The following year, Star Wars would turn out to be the perfect vehicle for Marvel’s expansionist approach–in fact, the long-running Star Wars series is often given credit for keeping Marvel afloat in the late 1970s when the entire comics industry was suffering–but Logan’s Run was also part of the attempt to launch an open-ended adventure series on the back of a popular film.
Logan’s Run is set in the twenty-third century, in a domed city sealed off from the outside world; the population of the dome lives a life of easy pleasure, regulated by a central computer and kept ignorant of both their history and the state of the world outside. There seems to not even be a concept of “outside,” although this is such a work of 1970s pessimism that even a futuristic utopia has areas of urban blight, such as the “personal risk zone” Cathedral, where feral children rule the territory as a gang. The surface perfection of the city comes at a price, including a strict form of population control: every citizen has a crystal embedded in his or her palm, and its color indicates both their phase of life and how much time they have left. In every public space, a crystalline hand sculpture reminds citizens of the central importance of this device. When a citizen reaches the age of thirty (twenty-one in the novel), the “life clock” begins to pulse, instructing them to report to Carrousel, a public ritual in which they will either be “renewed” and given more life, or “flame out” and die. Not everyone can accept the gamble of Carrousel, and some of them try to escape their fate. Logan-5 (played by Michael York in the film) is a “Sandman,” a specialized police officer whose sole duty is to track down and terminate these “runners” with his “sleeper gun” (a blaster).
Logan’s confidence in his profession (for which he was raised from childhood) begins to waver when he recovers a charm in the shape of an ankh, the Egyptian looped cross, from one of his latest targets. He holds on to it out of curiosity; later, browsing the “availability circuit” (the “hot singles in your area” of the twenty-third century, with the added perk of letting compatible partners beam directly into each other’s apartments), he meets a woman named Jessica (Jenny Agutter in the film) wearing the same symbol. Is there a connection? Nothing happens between the two–Jessica logged on to the availability circuit in a moment of weakness and regrets being chosen by a Sandman–but the girl and her strange attitudes sticks in Logan’s mind. It is when Logan is summoned to a one-on-one with the central computer and given the assignment to find and destroy the supposed “Sanctuary” represented by the runners’ ankh, and four of his remaining years are drained from his life clock, forcing him to become a runner himself, that his suppressed doubts come to the surface. Does anyone ever renew, or is it all a sham? Is there actually a Sanctuary outside the city? With Jessica’s help, he escapes the city, his former Sandman partner Francis (Richard Jordan) hot on their trail.
Compared to some adaptations, the comic book version of Logan’s Run is quite faithful to the film: the main differences are in pacing and emphasis rather than changes to the plot. The film’s elaborate Carrousel sequence is reduced to a couple of pages; a scene in which Logan and Jessica escape to the city’s underground through a service door hidden in a sex club is completely elided in the comics, but in other places the city’s ethos of free love is clearly implied. The Old Man they meet in the ruins of Washington D. C. (Peter Ustinov in the film) spends a lot less time muttering and quoting T. S. Eliot in the comics than he does in the movie (in both film and comics, however, his age, and the fact that he knew and was raised by his parents, are sources of wonder to Logan and Jessica). By contrast, fight scenes and other bits of action are extended, with at least one big set piece per issue, and most issues build up to a cliffhanger. (The covers are working overtime to sell this action-packed version of the story: the first issue’s cover shows the ubiquitous crystalline hand sculpture coming to life and chasing our heroes like the claw of a gigantic monster: of course that doesn’t literally happen in the movie or the comics, but it captures the theme of the story very well.)
The comics do explain one detail from the film’s shooting script that the finished film ended up cutting: during his confrontation with the juvenile delinquents who run wild in the Cathedral district, the “Cubs,” Logan is attacked by the oldest, Billy, who shoves a cloth in Logan’s face and says only one word, “muscle.” In issue no. 2 of the comic, we learn that “muscle” is the Cubs’ drug of choice. “It’s unauthorized. Speeds up your reflexes,” Logan explains to Jessica. “It’s no good for anyone over sixteen, though–it would shake you and me to pieces.”
In The Sci-Fi Movie Guide, Chris Barsanti notes “The f/x, thought impressive at the time, were made instantly obsolete with the release of Star Wars the following year.” I think that’s a little unfair: Logan’s Run is still a very good-looking film, with impressive production values, although the wide shots of the EPCOT-like cityscape are clearly miniatures reminiscent of Japanese tokusatsu or Italian space movies like Wild, Wild Planet. And while Logan’s Run has been lumped in with the other downbeat pre-Star Wars sci-fi of the ’70s, it isn’t particularly meditative: it’s a man-on-the-run film, like Minority Report or a science fiction The Fugitive, full of chases, fight scenes, suspenseful traps, and narrow escapes. True, things slow down once Logan and Jessica get out of the city, but it is nevertheless a popcorn movie through and through.
Of course, in comic book form there is no worry about expensive special effects, and the city’s geometric details stand out nicely. The art is generally good (like many Bronze Age books, it is rather heavily inked, and the combination of Perez and Janson looks quite a bit like Carmine Infantino’s work instead of the feathery detail Perez would become known for in the 1980s). Since the comics were published in the fall (the cover date indicated when comics were to be removed from news stands, so they generally came out a few weeks beforehand) after the film’s June release, the visuals are also more faithful to the finished film than is often the case, in stark contrast to the differences between the Star Wars comic (which was published in the spring to drum up interest in the movie) and film (which was being tinkered with by director George Lucas up to the last minute before its premiere).
The perception is that Logan’s Run is grown-up science fiction and Star Wars is kid’s stuff, but clearly Logan’s Run had appeal to kids as well (what is more appealing to the adolescent than the allure of “mature” media?). With the passage of time it’s easier to see what Star Wars has in common with the science fiction of its time, most notably a blend of naturalistic acting and countercultural skepticism amidst the futuristic sets and costumes. What really divides Logan’s Run from Star Wars is its conceit of dealing with real-world concerns–overpopulation, sexual freedom, man’s relationship to the environment–in a fanciful way, as opposed to the heroic self-actualization of Luke Skywalker. For all its dazzling surface elements, Logan’s Run is in the social-commentary lineage of Planet of the Apes and Soylent Green, an approach that became unfashionable once Star Wars renewed interest in the space opera of Flash Gordon and Buck Rogers. One is reminded of Michael Moorcock’s rebuke of J. R. R. Tolkien: “Jailers love escapism. What they hate is escape.”
The sort of allegory represented by Logan’s Run, in which a society sealed off from external contact lives by one or two arbitrary rules, has never really died off either, even though it would be a few decades before such high concepts returned to big-budget filmmaking (the Divergent series is a recent, if ill-fated, example). In fact, I think the passage of time has been kind to Logan’s Run. Some of the cultural details that probably a seemed a little too on-the-nose in the ’70s–the city’s obsession with youth being a logical extension of the saying “never trust anyone over thirty,” or the 24/7 disco lifestyle–are now simply part of the fabric of its world: eccentric, perhaps, but all of a piece.
There are some obvious similarities to Brave New World, with a population lulled by drugs and sex, but I am also reminded of George Pal’s 1960 adaptation of The Time Machine: the citizens of Logan’s Run‘s twenty-third-century city are much like the childlike Eloi of H. G. Wells’ year 800,000, down to the brightly-colored toga-like wrappings they wear. In Pal’s version, the Eloi are conditioned to associate the arrival of the predatory Morlocks with blaring sirens, the racial memory of long-ago warnings of air raids and nuclear attacks. In Logan’s Run, the great insight of the dome’s designers, and the computer that runs the city, is that with enough conditioning the Eloi will offer themselves up for slaughter at the appointed time: no Morlocks required.
On the other hand, the heavy-handed symbolism of Jessica and Logan ending up in a ruined U. S. Capitol building, “the people’s house,” not to mention the final standoff between Logan and Francis, using a ragged American flag as a weapon, is very much in the style of post-Watergate science fiction; in the fallout of the turbulent 1960s, and with Vietnam still a raw, recent memory, it seems likely that many Americans in the Bicentennial year were wondering just what the future held. While the particular expression of those anxieties marks Logan’s Run as a film of its time, the continued use of American symbolism in horror and science fiction films like The Purge series indicates that those anxieties are still with us, unresolved.
As mentioned above, there was interest in continuing a Logan’s Run comics series beyond the events of the film, a practice that was not unusual. Although Gerry Conway’s editorial in issue no. 1 states that a four-issue adaptation was planned, ultimately it took five issues to adapt the movie. In the same editorial, Conway teases answers to questions like “Are there any other domes, besides Logan’s?” and “Is there a sanctuary somewhere, after all?” These are natural jumping-off points for the kind of “further adventures” readers had come to expect (Nolan would write a pair of sequels to the original novel, but not until after the film had been made). Two more issues were published, exploring the fallout of Logan’s decisions and the apparent destruction of the domed city at the end of Logan’s Run, but MGM felt that Marvel had overstepped the terms of their license and the book was abruptly cancelled, ending on a cliffhanger. (Issue no. 6 is notable for a backup story featuring a then lesser-known character named Thanos in his first solo adventure, an inclusion that inflated the value of the book, at least for a while.) Like its self-contained setting, the series exists now as a time capsule of the future as seen from the vantage of the mid-1970s.
Well, like a lot of people, I’m stuck at home for the time being, practicing “social distancing” due to the spread of coronavirus/COVID-19. As it probably has for most everyone, the rapidity with which my life has changed has come as a shock, and I’m still adjusting. So far, those around me are healthy and getting used to the new normal. But I won’t deny that it sucks, and it’s probably going to take a while to get better. For myself, much of what I do–writing, composing, maintaining this blog–is already “work from home,” so I’m used to setting my own hours and doing personal projects on my own. But I don’t think I had realized how much the other things I do that get me out of the house–teaching lessons, directing my church’s choir, and running errands with my kids–gave structure to the hours at home, keeping it from seeming like one unending day off.
With live music venues closing down, freelancing has dried up for me. Movie theaters are closed (although the drive-in is still open). I’m fortunate that I still have church activities to participate in, as we have shifted to livestreaming services on Sundays, but it’s just me singing the hymns with my wife, the pianist, as the choir has been instructed to stay home. I can also teach lessons (for now), but most of the students who are continuing are switching to distance learning via Skype or Facetime, so that too has changed. Oh, and did I mention that schools in Kansas have closed until at least the end of the school year? Hello, homeschooling!
The amount of connectivity and the ability to stay in contact via social media is a great blessing, of course, even if it comes with the double-sided urge to simply keep refreshing Facebook and Twitter to glean the latest scraps of news or conversation. I had actually cut my Facebook use way back at the beginning of the year, but I’m glad I didn’t delete it completely, since it’s become so critical for livestreaming and staying in touch.
Like many, I have been trying to put the extra hours at home to good use. The rhetoric around self-isolation has been interesting to see, at least among the creative class: at first there were reminders along the lines that Shakespeare wrote King Lear while in quarantine from the plague; then there were acknowledgements that, hey, you don’t have to put that much pressure on yourself, and if binge-watching Netflix is what you need for self-care, then don’t feel guilty about it. For my own part, I don’t think I’m watching any more TV or movies than I was before. I’ve found it necessary to have some kind of schedule, however loose, and things to keep me active, including firing up the old Wii to acquaint myself with the fitness programs I never bothered to try before. I agree that there’s no need to pressure yourself to achieve something great, but I think it’s important to engage the mind and body so you don’t just melt into the couch. You might not end up with a masterpiece, but it’s the process, not the end product, that’s important right now. (And if you just need a little encouragement to start something you’ve been wanting to try, here it is: Go for it! What have you got to lose?)
So I have dedicated some time to things I’ve put off, including putting together a Shop page for this blog to replace my too-static homepage for Prime Material Press, the publishing outfit I started to market some of my ragtime piano pieces years back. I still have inventory of printed copies of those pieces, but I’m also planning to use the Shop page to make pdfs of some unpublished pieces available. I hope to update the Shop frequently, but for now it at least contains samples and ordering instructions. I have also included a link to Paraclete Press, which published my choral anthem “We Are Summoned” in January (you can order directly from them or through your local music retailer); hopefully choirs will soon be able to meet in person again to rehearse and perform it!
As for the immediate future, I have some plans in mind for future posts on Medleyana. As I promised at the beginning of the year, I had hoped to post more this year; February was a bit fallow, but hey! It’s not too late! Look for upcoming installments of Fates Worse Than Death and capsule reviews of movies and books in the coming weeks.
Before I go: drop a line in the comments and say hi! Are you in self-isolation? If not in the U.S., how are things in your country?What are conditions like? How are you dealing with social distancing if you are practicing it? Thanks for reading, and stay well!
In 2019 I observed “Ninjanuary” by writing a series of articles and reviews on ninjas in pop culture. As part of that series I wrote about Enter the Ninja and Revenge of the Ninja, two of the Cannon films produced by Menahem Golan and Yoram Globus that kickstarted the ninja craze in America in the 1980s. I mentioned that there was a third Golan-Globus ninja movie, but I didn’t have a copy for reference so I put off reviewing it; since it stars a female ninja (sort of), I also referred to it when writing about the “lady ninja” subgenre. Now, with a copy of Scream Factory’s Blu-ray edition in hand, I am able to complete the Cannon ninja trilogy with a belated Ninjanuary look at Ninja III: The Domination.
Ninja III begins with a Japanese assassin (David Chung) attacking a golfer–we later learn the victim was an important scientist–and his entourage early in the morning. First wiping out the victim’s bodyguards and then the victim himself, the ninja is unable to make his escape before more police arrive on motorcycles, in squad cars, and even in a helicopter. He takes them all on, and like the cold opening of Enter the Ninja, this nearly fifteen-minute sequence shows off all of the ninja’s skills and tricks, from mastery of stealth, martial arts, and the deadly blade to more fantastical feats: after crushing a golf ball in his bare hand to warn off one of the bodyguards, the ninja fires a dart directly into the barrel of a gun being pointed at him, causing it to explode in his attacker’s hand! The ninja climbs trees and attacks from the air; he kills the pilot of a helicopter and jumps into a lake before the craft crashes; then he lies in wait under the surface of the water, breathing through a bamboo tube until he is discovered by one of the cops, whom he promptly kills by turning the tube into a blowgun! Eventually, the ninja is surrounded, and even then he kills a bunch more cops before enough men with guns circle around him to riddle him with bullets. Seemingly beaten, he has one more trick: he throws down a smoke grenade and disappears! Only after the police have split up to continue their search does the ninja emerge from the ground where he had quickly buried himself.
Finally free of the police but mortally wounded, the ninja wanders through the desert outside the golf course until he comes across the only living soul he sees: Christie Ryder (Lucinda Dickey), a telephone line worker. He accosts her and, seeming to hypnotize her with the sound of his voice and penetrating gaze, gives her his blood-stained sword before dying. Cut to the police station, where Christie has reported finding the body, but seems to have no memory of the encounter. It’s not until later, when she breaks up an attempted gang-rape using high-kicking martial arts moves, that she suspects something has changed. She starts experiencing blackouts, not knowing that during her missing hours she is an entirely different person, recovering the dead ninja’s equipment and hunting down the surviving police officers who killed him, taking them out one by one. One of those men is her new boyfriend, officer Billy Secord (Jordan Bennett)–will she kill him, too, or will her love overpower the spirit that has taken possession of her?
Ninja III was directed by Sam Firstenberg, who also helmed Revenge of the Ninja, which had been a sizeable hit (helped by Cannon’s distribution deal with MGM). In looking for a novel twist on the format to follow up Revenge (and keeping with the unconnected narratives of the previous installments), Firstenberg and the producers hit upon the idea of a female ninja, inspired by the recent smash hit Flashdance. (Cannon was famous for exploiting popular trends: Breakin’, about the then-current fad for hip-hop break dancing, was filmed after Ninja III, but it was made and released so quickly that it actually came out before it in 1984, “introducing” star Lucinda Dickey to the public and making Ninja III her follow-up.)
Instead of drawing on the kunoichi or “lady ninja” subgenre, mostly unknown in America, they constructed a story (scripted by James R. Silke) in which an ordinary woman, a beautiful blue-collar telephone linewoman and part-time aerobics instructor–someone you would meet on the street every day, in other words–was possessed by the spirit of an evil ninja, introducing supernatural imagery in the vein of The Exorcist and Poltergeist (including lasers and fog pouring out of open doors, a glowing sword floating in mid-air, and a full-fledged exorcism scene). Most of the crazy things that happen in this film are rooted in the cinematic need for spectacle and novelty rather than a particular take on Japanese martial arts or the mythology of the ninja, but it is worth noting that in Eric Van Lustbader’s popular novel The Ninja, which I wrote about last year, a woman is hypnotized and turned into a killer by the evil ninja, and in The Domination the same forbidden technique, the “nine-hands-cutting,” is even referenced by the exorcist who recognizes the presence of the ninja’s spirit.
While Christie and Billy try to get to the bottom of her blackouts (including the visit to the aforementioned exorcist, played by the ubiquitous James Hong), another ninja is on her trail: Yamada, played by Sho Kosugi (star of the previous installments in the trilogy), arrives from Japan, summoned by the monks from a local temple. Yamada has a history with the “black ninja,” having lost his eye to him in an encounter shown in flashback. Yamada wears as an eyepatch a tsuba, the removable guard from a Japanese sword; it’s a cool look. Interestingly, in the Blu-ray commentary, Firstenberg describes Yamada as the bad guy, but I didn’t see him that way. The black ninja is his quarry, not Christie; the question remains whether he will be able to defeat the black ninja without killing his unwilling host, but that doesn’t make him a villain.
Or maybe I’m supposed to have been rooting for the black ninja all along? Obviously, there’s a vicarious thrill in watching Christie stalk and kill the cops (every time she recognizes one of her targets, there’s a flashback to the black ninja dancing in slow motion as he is cut down by bullets, with the recognition that this or that cop was there, pulling the trigger). And she uses her new powers for good at least once, when she beats up the would-be rapists. For all I know, the scientist killed at the beginning of the movie was conducting germ warfare experiments on orphans and he deserved it. But the rest of the film is framed as a possession story, with Christie terrified by her blackouts and the weird visions she experiences in her apartment. Yamada is a frightening, intense presence, but he’s also her best hope of getting her life back. (If anything, the film suggests that it’s the black ninja who’s lucky to be Lucinda Dickey for a while, especially a scene in which she drowns one of the cops, along with his two girlfriends, after sexing him up in a hot tub: there’s that Cannon magic!)
But never mind. It’s clear that real-world logic doesn’t apply, so it’s best not to get hung up on details. There’s no point in observing that it seems to be business-as-usual at the police station the same day that dozens of officers were killed in a single incident. Similarly, the rape attempt I’ve alluded to occurs in broad daylight (and in full view of a crowd, including a police officer) right outside the doors of the gym, apparently the assailants’ regular workout place. In fact, after Christie saves the day, Billy Secord arrests her, and this is apparently the moment that changes her mind from rejecting his advances to inviting him home for a hot scene involving V-8 juice (par for the course for this bonkers movie, both Firstenberg and Bennett claim that they came up with this bit of business)! (But again, maybe it was the black ninja who wanted to jump Billy’s bones.) Cannon films in general followed the “rule of cool” when it came to story logic, so if you’re left unsatisfied with one scene, another one is coming up that might please you more.
Actually, the ending is probably the weakest part of the film, although the climactic fight between Yamada and Christie-as-the-black-ninja is quite intense. Perhaps it’s that as the action narrows down, it becomes more predictable, without the odd details that make the rest of the movie so much fun. Or maybe it’s that the infectious synth-pop songs that form the soundtrack of the first part of the film (it could almost be a musical in the first act) give way to more generic action music. In any case, there is more than enough going on in this movie to consider it one of the most ridiculous action movies of the decade (and that’s saying something). It’s held together by committed performances from Dickey (a former Solid Gold dancer in her first acting role) and Bennett; in interviews, both leads describe the making of Ninja III as a challenging but positive experience (considering some of the horror stories related in the Cannon documentary Electric Boogaloo, they got off easy). Stunt coordinator Steve Lambert and his crew were young men with a lot to prove, delivering one action set piece after another; amazingly, there were no serious injuries according to Lambert. And of course, Sho Kosugi had previously worked with Firstenberg and the two of them had worked out how to make the best use of Kosugi’s talents on screen.
It’s all fantasy, of course, more than most movies of this kind, but the kind of fantasy that doesn’t get too bogged down in its own mythology, and it’s serious about delivering action and thrills even if the story isn’t very serious at all. As an amusing postscript, in the second-season episode of DC’s Legends of Tomorrow, “Shogun,” the time-traveling superheroes end up in medieval Japan. Mick Rory, the roughneck character played by Dominic Purcell, knows one thing about Japan–ninjas–and everything he knows about ninjas he learned from the movies, including Ninja III: The Domination. It’s a funny gag, but it’s even funnier if you’ve seen the movie.
This essay contains spoilers for Color Out of Space.
It’s been hard to be an H. P. Lovecraft fan the last few years. I don’t mean because of his often-lugubrious prose style, his penchant for unpronounceable names, or his tendency to describe his horrors as “indescribable” (how convenient!): those traits tend to be the source of affectionate ribbing between fans rather than cause for cancellation, or at least come down to matters of taste. But Lovecraft has come under greater scrutiny in recent years for his racist views; whether you believe, as I do, that he underwent some revision of those views in the last years of his life, broadening his perspective, the fact remains that in his private letters and early writings he gave vent to opinions on race that put him in extreme company, even in the 1920s. Nor is this a case where one can easily separate the art and the artist, for his fiction, even some of the greatest of his stories, clearly come from a personal place in which Lovecraft’s xenophobia and fear of miscegenation form the basis of the fantastic horrors he describes (not to mention the more explicit references to the race and ethnicity of his human characters when they do appear).
These criticisms have been a long time coming, and they hardly blew up overnight: indeed, recognition that the “old man” wrote a few impolitic things has been present at least since his stories began to be collected and reprinted for an audience beyond the pulp magazines in which they first appeared. The world of fantasy and science fiction was, like many fandoms, an insular one, and the most influential voices within it tended to be white and, like me, insulated by privilege from feeling truly hurt by Lovecraft’s words. Robert Bloch, in his 1982 essay “Heritage of Horror” (the introduction to The Best of H. P. Lovecraft: Bloodcurdling Tales of Horror and the Macabre, the paperback collection that was an introduction to Lovecraft for many readers, including me), devotes two whole paragraphs to the charge of racism against Lovecraft, ultimately dismissing it as just one more spurious charge laid against the master by uncomprehending outsiders.
Both fiction and scholarship have, to their credit, attempted to grapple with this legacy rather than ignore it in recent years. On the new fiction front, the subversion or reimagining of Lovecraft’s themes, often written by people of color and tackling Lovecraft’s personal biases directly, has breathed life into a subgenre of horror that frequently consisted of stale imitations. Matt Ruff’s Lovecraft Country, for example, is set in the 1950s and centers on a black science fiction fan, captivated by the imagination in pulp stories but acutely aware of the subhuman depictions of black people in the works of Edgar Rice Burroughs and others. What, he asks, do you do when you love a genre that doesn’t love you back? The hero’s nephew, for one, creates a comic book space opera with a black heroine, based on his mother, and that’s one strategy (witness the success Jordan Peele has had creating horror centered on specifically black experiences: expanding representation means new and better stories for everyone).
There’s also the 2015 decision to change the World Fantasy Award trophy from a bust of Lovecraft to something more abstract. For the record, even as a fan I think that’s the right call: as much as it was meant as an affectionate tribute when it started in 1975, in this day and age it’s a little odd to have a trophy representing “World Fantasy” look like any single person, as if it were all their idea, and I can’t blame the minority and POC writers who felt that they were being asked to place their work under the symbolic authority of a man who when alive would likely not have recognized or welcomed them. Finally, it’s a decision that makes it easier to keep the man himself in perspective, as one of many authors and with human flaws, rather than an Easter Island totem, unanswerable and above criticism.
I can’t say that I was directly thinking about these issues while I watched Color Out of Space, Richard Stanley’s new adaptation of Lovecraft’s short story “The Colour Out of Space.” What most struck me was that the film, in which a strange meteorite contaminates and destroys a small New England farm and the family that lives there, feels up to the minute, urgent even, in ways that are present in the original story and feel completely true to it, even as Stanley prunes and updates the text. But as I let the film sink in over the next few days, it occurred to me that it is next to impossible to talk about Lovecraft now without being aware of the discussion around him, and that for many people Lovecraft’s racism has become the sum total of what they know and think about him, particularly if they haven’t encountered him firsthand (and how many will now avoid him, if they think that every story is but a thinly-veiled racist screed?).
Yet here we are with a largely faithful feature film, and one that not only feels relevant but which features a multiracial cast and does so without a major rearrangement of the text. Lovecraft may be a “problematic fave,” but he continues to hang on in public consciousness because of something at the core of his writing, some essential observation of modern life. “The oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is fear of the unknown.” “We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far.” Yes, Lovecraft was a pessimist, but there are times when pessimism and realism are one and the same, and reading a bracingly dark vision can be strangely life-affirming. Lovecraft–pedantic, verbose, racist–hangs on because of the clarity of that vision.
In “The Colour Out of Space” (which appeared in Amazing Stories in 1927, one of only a handful of Lovecraft’s stories to appear in a science fiction magazine rather than his usual Weird Tales), an unnamed surveyor visits the ancient wooded valleys around Arkham, Massachusetts (one of Lovecraft’s fictional towns) in advance for a new reservoir that will flood the land. Finding a desolate area called the “blasted heath” by the country folk, the surveyor tracks down a local farmer named Ammi Pierce, who tells him about the “strange days” forty years prior, when the “blasted heath” was the farm of Nahum Gardner and his family. Pierce relates the story of the meteorite that landed on the farm and the glass-like globule or “bubble” at its center: “the colour . . . was almost impossible to describe; and it was only by analogy that they called it colour at all.” Over the course of the following year, in Pierce’s telling, the vegetation and animals around the farm go through strange metamorphoses, displaying a vague sense of “wrongness” familiar to readers of Lovecraft, but eventually turning the same unidentifiable “colour” and even visibly glowing at night. The people of the farm, Gardner’s family, become watchful and unhealthy, convinced that something is wrong but unable to leave. The farm’s well, in particular, seems to be at the center of their misgivings. Their transformations become more and more horrible, until the night Ammi Pierce and a delegation of lawmen from Arkham witness the transformation that leaves behind the “blasted heath.” The resolution is as uneasy as the ending of a 1950s monster movie: the danger is passed, but only for now, and it leaves behind the uncomfortable awareness of how dangerous the world really is.
“The Colour Out of Space” has been regarded as a cautionary tale about nuclear radiation and fallout: it was written well before the atomic bomb became a reality, but radiation was already a known phenomenon on a smaller scale, and world-destroying bombs and plagues were familiar in the pages of the pulp magazines long before they hit the front pages of newspapers. The intimations that the meteorite and the unearthly “colour” come from somewhere alien, where the forces of nature are different, place this story within the “cosmic horror” subgenre Lovecraft is known for, but it is essentially a story of contamination: the horror is one of environmental pollution, of body and mind being betrayed and corrupted by the elements around one.
In transferring this story to the screen (and for the record, this is not the first movie adaptation–I’ve even written about another loose adaptation, Die, Monster, Die!), Stanley (with co-writer Scarlett Amaris) wisely eliminates the frame story. The surveyor (now a hydrologist, played by Elliot Knight) is the protagonist, directly visiting the Gardner farm and getting involved in the action, and rather than being set years in the past everything has been updated to the present. Instead of being a yeoman farmer, Nathan Gardner (Nicolas Cage) is a businessman who’s made his pile in the city and moved his family back to his father’s farm, living off the land and living the dream. I recognized this person immediately, right down to the alpacas he has added to the farm (“the animal of the future,” a phrase that will come to seem downright ominous). Theresa Gardner (Joely Richardson), a breast cancer survivor, continues to work as a stockbroker, the laptop and headset mic she uses to connect with her clients incongruous with the tiny garret that serves as her office. The family, with its three children–Lavinia (Madeleine Arthur), Benny (Brendan Meyer), and the youngest, Jack (Julian Hilliard)–may have its issues, but it’s basically functional: they can work things out.
Until, that is, the night of the meteorite. It’s not really possible to depict a never-before-seen color, but Stanley does make it look spectacular, ladling on the neon pink and purple, lens flares and other prismatic effects, and accompanying the visual flashes with eerie sounds (comparisons to the palette of Panos Cosmatos’ Mandy are apt). Even the arrival of the meteorite is a big event, causing computers to glitch and affecting each member of the family differently; the staging implies that the stone’s arrival is as much a psychic event as a physical one, and did it really fall from space, or from an opening to another dimension? Once everyone comes outside to look at it, it looks like a pink, pulsating brain. Later on, as the alien color seeps into everything around it and pink-hued flowers sprout around the farm, it’s as if the landscape is being turned into the surface of another planet (and indeed there are suggestions that that’s exactly what is happening). As the meteorite begins to show its malign influence, the transformations the animal life and eventually the family experience recall John Carpenter’s The Thing, or the ooky body horror of Stuart Gordon and Brian Yuzna.
Unlike some adaptations, Color Out of Space is explicitly set in Lovecraft’s imaginary “witch-haunted” New England: in addition to nearby Arkham, there are references to Innsmouth and Kingsport; the hydrologist, Ward Phillips (one of Lovecraft’s pen names), wears a Miskatonic University tee shirt. Although Lovecraft’s original story predates Cthulhu and his other famous creations, the Necronomicon makes an appearance in the film, but it’s the “Simon” Necronomicon, a mass-produced paperback published in 1977, and it doesn’t provide any answers. The film begins and ends with some of Lovecraft’s own words as voice over delivered by the hydrologist.
By coincidence, less than a week before seeing Color Out of Space I had watched The Last Mimzy for my review of Henry Kuttner’s short fiction: in both films, Joely Richardson plays the mom of a family experiencing an incursion from otherworldly forces. The Last Mimzy is an optimistic film, injecting Kuttner’s story with about 1000% more woo in the form of Deepak Chopra-style speculation about connections between quantum mechanics and meditative states, Tibetan mandalas, and dream visions along with Kuttner’s fourth-dimensional speculations, and it grafts a “children are our future” sense of purpose onto the story. It’s a far cry from the nihilistic horror of Color, and I was tempted to say that the coincidence of Richardson’s casting says something about our national mood then and now. I couldn’t honestly make the comparison, though: The Last Mimzy was released in 2007, post-9/11, in the midst of the Iraq War, and with the culture wars already in full swing. Rainn Wilson’s character in Mimzy, a science teacher, makes the point early on that pollutants, including cultural pollutants (?), can actually change a population’s DNA, corrupting them from the inside. It has a hopeful point of view, to be sure, but the anxiety that the rot is already present is clear.
The same thing is going on in Color Out of Space; the rot is just further along. The color affects each member of the family differently, but the suggestion is that the color is bringing out and corrupting something already inherent in their character. As the mom, Richardson is alternately spacey and shrewish, finally undergoing a sort of inverted pregnancy, drawing her youngest son back into her body. Witchy eldest daughter Lavinia becomes a cosmic priestess of the color, cutting occult sigils into her own flesh. Ezra (Tommy Chong), the squatter who lives off the grid in a shack on the Gardners’ property, becomes a literal burnout; he comes to understand the color and even provides the hydrologist with a vision of the color’s alien home, but that knowledge doesn’t help him escape it.
Nathan Gardner becomes a parody of middle-aged dadhood, berating his family and making tough decisions one moment and settling into his easy chair in the next, watching the static on his TV and surrounding himself with the ghosts of his departed family. (Since this is a Nicolas Cage vehicle, he gets a few good freak-outs, but the build-up is more gradual than in some: unlike in Mom and Dad, he doesn’t seem unhinged from the beginning.) In one scene, Nathan rants about how he followed the rules but everything still went to shit: in context, he’s talking about his crop of tomatoes, tinged with the unpleasant taste of the color, but it’s not hard to hear in it the frustration we’ve all felt, that the game is rigged and that we’re at the mercy of a system we can’t control.
Ultimately, this is environmental horror: the cosmic stuff just gets us in the door, but at its core the fear is real enough. The fact that the mother is a cancer survivor is significant, I think, symbolic of the cancerous growth of the color throughout the Gardners’ farm, but also a reminder that the healthy exterior at the beginning of the film was only an illusion. News clips on television show dead fish and reports about climate change; the hydrologist’s presence on the farm is due to the planned reservoir, a source of manmade devastation. Whatever is in the well at the farm will soon be part of the municipal water supply for a much greater area. Color Out of Space is a vision of an ordinary family destroyed by forces that mankind as a whole has set in motion, and which are as unstoppable as storms, earthquakes, and meteors. “It’s in the water,” the characters tell each other, but there is nothing they can do but drink.
January is Vintage Science Fiction Month, so I’m diving into the short stories of the prolific author Ray Bradbury dubbed “a neglected master.”
Henry Kuttner is, for me, one of those authors I saw frequently represented in anthologies of the golden age of science fiction, but whom I rarely had a strong picture of as an individual, someone with a singular set of preoccupations or stylistic tics. One story would be horror, the next social science fiction, and still another might be light fantasy. If Kuttner is today not a household name*, perhaps it is his ability to work in several different veins, and his ability to channel a variety of authorial voices, that keeps the man himself out of focus. (For this article, I read the 1975 collection The Best of Henry Kuttner, but several other stories I consulted were found in scattered multi-author anthologies.)
As an example, I first encountered Kuttner as a younger member of the Weird Tales circle embroidering on H. P. Lovecraft’s growing Cthulhu cycle. “The Salem Horror” (1937) was included in August Derleth’s seminal Tales of the Cthulhu Mythos, and Kuttner’s Weird Tales output also included pastiches of Robert E. Howard’s sword and sorcery stories.
As Kuttner discovered his own voice, a strain of light fantasy emerged, with concepts from folklore or mythology existing in the modern world, often using the incongruity as a source of gentle (or not-so gentle) comedy. In “Masquerade,” from 1942, a honeymooning couple stumbles on a family of degenerates (who may or may not be vampires) living in a former lunatic asylum, wryly commenting on how cliché it all is (“Look, if I started a story like this, any editor would shoot it back,” the narrating husband tells his wife.)
Some of these stories are reminiscent of his contemporaries Robert Bloch (with whom Kuttner sometimes collaborated) and L. Sprague de Camp, or even the earlier Thorne Smith (“The Misguided Halo” is one of these), and had a clear influence on the younger Ray Bradbury. Still other stories fit the description of science fiction as “the fiction of ideas,” with theories of social or technological development, and the question of man’s future, front and center, although the dialogue and characterization are often better than that description would suggest: if, like Isaac Asimov and Arthur C. Clarke, Kuttner sometimes wrote stories whose sole purpose seems to be making use of a social theory or scientific factoid, Kuttner’s strength was to humanize that impulse, showing the effects of progress and change from an individual’s perspective. In that sense, there is a continuity between Kuttner’s stories and the early fiction of Philip K. Dick. If Kuttner had lived longer (he died in 1958 at the age of 43), it’s possible that he would have made the leap to the more introspective, experimental science fiction of the 1960s. Instead, he foreshadowed it.
When discussing themes in Kuttner’s work, one must also acknowledge the author’s long collaboration with wife and writing partner C. L. (Catherine) Moore, whom he married in 1940. I’m a big fan of Moore’s writing, especially her “Northwest Smith” and “Jirel of Joiry” series, both of which appeared in Weird Tales. Untangling who contributed what to stories published under Kuttner’s and Moore’s individual names can be tricky, and many of the stories now attributed to one or the other of them originally appeared under the joint pseudonym “Lewis Padgett” or numerous other pen names. The couple shared a single typewriter and bragged that either of them could pick up the thread of a story where the other had left off without a break. The Encyclopedia of Science Fiction holds that all of the stories in The Best of Henry Kuttner were in fact collaborations, so perhaps it would be best to think of “Kuttner and Moore” as a team like “Lennon and McCartney,” with some projects being independent work but always in the context of the ongoing partnership.
Two themes emerge strongly in Kuttner’s mature stories: in one strand, the Lovecraftian concepts Kuttner cut his teeth on are adapted to notions of technological and social evolution. In stories like “Mimsy Were the Borogoves” and “The Twonky,” the intrusions from other worlds are not the work of sinister alien gods and their cults, but are carelessly scattered artifacts from civilizations at a different level of development, either a future state of evolution or from a parallel reality in which “normal” has a very different definition than ours. “Mimsy” centers on a box of unearthly educational toys that gradually condition their users to life in four or more dimensions; in “The Twonky,” a combination radio-phonograph turns out to be an artificial intelligence in disguise, an in-home butler, watchdog . . . and jailer.
These unnerving (and prescient) stories broach the idea that futuristic technologies could rewire human brains, turning their users into geniuses, madmen, or passive slaves. As in “Call Him Demon” (one of Kuttner’s finest tales, a story of cosmic horror told through the lens of recollected childhood), it is only children, their minds not yet set into routine patterns, who can truly pick up on these messages from outside. To adults, the signs are either undetectable or incomprehensible. Ray Bradbury, noting the impact these stories had on himself and others, wrote “I very much doubt that ‘Zero Hour,’ or for that matter ‘The Veldt,’ would ever have leaped out of my typewriter if Kuttner’s imagination had not led the way.” (In retrospect, Madeleine L’Engle’s classic A Wrinkle in Time builds on the foundation “Mimsy” established; I would also include C. M. Kornbluth’s “The Little Black Bag” as another tale indebted to Kuttner’s concepts, with that author’s own bitterly ironic twist, of course.)
The other prominent thread relates to mankind’s future evolution and the possibility of beneficial mutation. In the humorous Hogben stories, a family of backwoods mutants with incredible mental powers do their best to live beneath the notice of snooping big-city scientists and other busybodies. These are tall tales for the nuclear age, providing fantastical solutions to common problems, as when Junior Hogben jury-rigs a time machine to make cream sour faster in “Cold War.”
In other stories, the implications of human evolution are much darker, and the prospect of a struggle between homo sapiens and homo superior looms. Some of the new breed wish only to live in peace like the Hogbens, but others seek to dominate their merely human inferiors or bide their time until there are enough others like them, realizing that unmutated humans would hate and fear them if they knew that supermen lived among them. Combining nuclear anxiety, metaphors of societal prejudice, and drawing clear comparisons with early humans’ elimination of Neanderthal competition, these stories are instantly recognizable as an inspiration for Marvel Comics’ X-Men.
In stories like “Absalom,” there is a specifically Oedipal dimension to this struggle, and we’re back around full circle to the notion that children are essentially psychopathic, their minds still malleable, buffeted between conflicting influences. Parenting is tough enough, but in a family of telepaths, where does one draw the line? “The Piper’s Son” (part of the “Baldy” series expanded into the novel Mutant) sensitively asks that question, comparing the balance of power within a family to the uneasy search for a growing Baldy minority’s place in a rebuilding postwar society.
Beyond these major themes, there are plenty of surprises. Judging science fiction by the accuracy of its predictions is a rookie mistake, but in addition to Kuttner’s farsighted critiques of technology as an agent of conditioning, one finds, for example, the suggestion of a viral meme (in the form of a catchy song) used to disrupt an enemy’s organization in the wartime tale “Nothing But Gingerbread Left.” In “The Proud Robot,” one sees subscription-based television services more like Netflix than the radio-license model Kuttner seems to have had in mind. Of course, the predictions that ring true are more likely to jump out at the reader–I’m still waiting for the robotic judge, jury, and executioner described in “Two-Handed Engine,” and I’ll probably continue to wait–and whether a prediction comes true doesn’t say anything about the quality of that story. It’s a truism that every story is really about the time it was written, no matter what year it’s supposed to be set in. Don’t we read old science fiction in part for those glimpses of a world that could have turned out differently? In the case of Henry Kuttner, there is still entertainment–and thoughtful observation of humanity–to be had, if we but look.
* Don’t take my word for it: Robert M. Price wrote in his 1995 introduction to The Book of Iod, a collection of Kuttner’s youthful Lovecraft pastiches, “Henry Kuttner’s star shines neither so brightly nor so high up in the firmament as it once did. . . . Today it is sad but safe to say that just about all of Kuttner’s exceedingly clever fiction is the property of literary nostalgia-lovers and antiquarians.”
In recent years, I’ve gorged on Halloween movies during October, and I watch a fair number of movies by myself during the rest of the year as well. But being a musician and having a family means that it’s harder to find time in December to watch things that the rest of the family doesn’t want to watch. There are quite a few Christmas- and holiday-themed movies that are darker, edgier, or just weirder than the usual run that I don’t always have time to get to (and which I don’t feel like watching out of season: Krampus in July just doesn’t have the same effect). This year, however, I found the time for a mini-marathon of unusual Christmas movies.
“What?” I hear some of you saying, “Christmas is over! It’s January! Isn’t it a little late for Christmas articles?” Actually, today is the twelfth and final day of Christmas–those weeks leading up to the 25th were Advent. So if you’re all Christmased out, maybe you should have thought of that before you started jamming Christmas carols on November 1st! (Or you could just bookmark this and read it next December when you’re looking for something seasonal to watch.)
In any case, these aren’t necessarily the BEST weird Christmas movies or the WORST or even the WEIRDEST weird Christmas movies; they’re simply the ones I watched this holiday season. Consider this a frontline dispatch from the War on Christmas.
Pottersville (Seth Henrikson, 2017)
When shopkeeper Maynard Greiger (Michael Shannon) discovers that his wife (Christina Hendricks) is secretly part of a furry club, he drunkenly dons a gorilla costume to reclaim her interest and inadvertently sets off a Bigfoot craze in his small town. The resulting comedy is a slightly cracked take on the Hallmark formula (will Maynard get back with his wife, or will he notice the nice coworker played by Judy Greer who has stood by him the whole time?) with a contemporary edge. (Furries are perfect for this kind of movie because they signal “this is kinky” without showing anything explicit; this is a Netflix movie, but it’s PG-13 according to imdb.) As the hysteria, including the arrival of an Aussie-accented TV monster hunter (Thomas Lennon), reaches fever pitch, Maynard and the other townspeople ponder just what they’ll do for a taste of fame and excitement. Pottersville riffs on It’s A Wonderful Life in both the title and a “richest man in town” climax, but above all it’s an excellent showcase for Shannon’s “what the hell is going on?” face.
Jack Frost (Michael Cooney, 1997)
There were two movies about snowmen coming to life called Jack Frost made in back-to-back years. One of them starred Michael Keaton as a dead father who comes back to life as a snowman to help raise his son. I watched the other one, about a serial killer named Jack Frost who, through an accident involving a secret government experiment, is turned into a living snowman and uses terrifying elemental powers to seek revenge on the small-town sheriff who sent him to Death Row. (There is . . . a lot going on in this movie.) Jack Frost definitely falls into the “comedy horror” category, in which such contrivances as the killer’s name or the fact that it takes place in the town of Snomonton, “Snowman Capital of the World,” are barely commented on (convoluted as it is, the explanation for Jack’s transformation is actually pretty cool, and could be the basis of a more serious sci-fi movie). It’s all great fun, and actually suspenseful in places, but it’s also a classic example of a poster that doesn’t look anything at all like what’s in the movie (most of the time Jack in snowman form looks like Frosty, and toward the end when he assumes a more dangerous form, his mouth ringed with icicle fangs, he doesn’t look like this).
Black Christmas (Bob Clark, 1974)
I haven’t yet seen the recent remake (or the one from 2006); this is the original. As winter break begins, a killer stalks a sorority house, terrorizing the sisters with obscene phone calls. This is a tight film, jumping into the suspense right away while balancing it with human interest scenes and subplots. I imagine it was even more shocking when it came out, before its killer’s-eye-view shots and creative murder methods became the stock vocabulary of the slasher genre (although I think its “the call is coming from inside the house!” twist was already the stuff of urban legends when this was made). With its visual flair (Clark does wonders with match cuts), attractive cast (including familiar faces Olivia Hussey, Margot Kidder, and Andrea Martin), and thematic concerns (including a possibly mad musician played by Keir Dullea), it strongly reminded me of the thrillers Dario Argento was making around the same time (perhaps both were influenced by Mario Bava; I haven’t done a lot of research on this one).
Santa Claus (René Cardona, 1959)
This Mexican-made children’s film is really three movies in one: a sentimental morality play, in which a poor little girl overcomes the temptation to steal and trusts in Santa (and by extension her parents and Jesus Christ); a documentary-like survey of Santa’s base of operations and working methods, complete with solemn voice-over (at least in the English dub I watched) and explanations for every bit of Santa’s magic; and a wacky comedy about a devil named Pitch, sent by Lucifer to tempt children and throw a wrench in Santa’s plans. The last part is what most people remember, and is also the most entertaining, full of magic and slapstick. I won’t say this is a great movie, but it is an interesting one, as Santa’s North Pole headquarters, full of children from all over the world (interns, I guess), is truly lavish, and the additions to Santa’s lore (including a variety of surveillance devices, charms to help him on his Christmas Eve journey, and a personal friendship with Merlin the magician) would fit perfectly in a Rankin-Bass animated special.
Santa Claus Conquers the Martians (Nicholas Webster, 1964)
Remember that scene in Pee-Wee’s Big Adventure where Pee-Wee rides his bicycle through the Warner Bros. lot and interrupts a bunch of different film shoots, and one of them is a Christmas movie with fake snow and people in gingerbread man costumes? That’s basically what this movie looks like; it’s charming in its quaintness, but perhaps if this had been an animated film it might have a better reputation. The plot is simplicity itself (if you’re looking for a space-age angle on Christmas in 1964, that is): the no-nonsense Martians grow alarmed when Martian children start watching television programs from Earth and become distracted and dissatisfied with their utilitarian lives: Earth children get presents from Santa Claus! The Martian high command draws the obvious conclusion, sending a ship to Earth to kidnap Santa and bring him back to Mars (along with a pair of Earth children who had gotten lost at the North Pole). Most of the Martians (presented as green-skinned, with Captain Video-like TV-antenna helmets) are basically good but misguided, but Santa and his friends must overcome a bullish Martian officer who thinks getting rid of Santa once and for all will end the distractions that threaten to make Mars soft. Ultimately Santa conquers the Martians with kindness, not rayguns.
Rare Exports (Jalmari Helander, 2010)
Now here is a Santa not to be toyed with. In this Finnish film, an archeological expedition on the Russian border uncovers the tomb of the original Santa Claus, encased in ice. But this is the old Santa, the pagan demigod who punishes naughty children–and they’re all at least a little bit naughty, aren’t they? Only a young boy, Pietari (Onni Tommila), realizes what has been reawakened and convinces his reindeer-hunting father and his colleagues to fight back. Along with Black Christmas, Rare Exports was one of the best Christmas films I watched during this mini-marathon; it’s tightly paced (I was frequently reminded of Edgar Wright) and just grounded enough to help the more fantastic ideas come off, and the clever mythological twists are well thought-out (not surprising, as the feature film was preceded by a couple of short films establishing the premise in the decade before).
Anna and the Apocalypse (John McPhail, 2017)
In the world’s only Christmas-themed zombie musical (I assume? I mean, it’s gotta be, right?), Anna Shepherd (Ella Hunt) has enough to deal with, including difficulties relating to her widowed father, a dictatorial school headmaster, and a love triangle that includes her best friend, and on top of that, it’s Christmas! As in many such movies, the zombie epidemic first appears around the edges of the story–a radio report here, an ominous sign of death there–before it spills out into the open. Then it’s a life-or-death struggle for Anna and a group of her friends to get to the school where the other students and their parents are trapped. There are some witty moments–as is also typical for modern zombie movies, the characters have seen the same movies we have, and their reactions range from disbelief to being psyched–but it’s the musical angle that really stands out. In format this is a classic musical, with characters breaking out into song without it being all in their head or limited to background music, and many of the songs (by Roddy Hart and Tommy Reilly) are in classic holiday style, like the Phil Spector (and Mariah Carey)-like “Christmas Means Nothing Without You” and the seductive “It’s That Time of Year.” Your response to this will probably depend on your feelings about pop musicals in general, but it has a likable young cast and it puts them through the wringer: musical or not, it doesn’t pull its punches as a zombie movie.
Krampus (Michael Dougherty, 2015)
The best Christmas movies are often about doubt and the difficulty of keeping the flickering flame of belief alive during the coldest time of the year. Perhaps that’s why there has been a surplus of movies about the Krampus–the goat-like “shadow of St. Nicholas” who doles out punishment to misbehaving kids in Germany–in recent years. Or maybe it’s just that success invites imitators. Like Rare Exports, Michael Dougherty’s Krampus revives some of the old, pre-Christian spirit of the winter solstice, trapping its protagonist’s bickering family in a nightmarish Fimbulwinter, cut off from the rest of the world by a monster blizzard, while they are picked off one by one by twisted versions of Christmas toys and decorations. It sounds grim, but the darkness is leavened by a caustic sense of humor, roasting crass consumerism, keeping up with the Joneses, and awkward family get-togethers, and it wraps up with a sly “hell is other people” ending. I’m actually glad I watched this after the busiest part of Christmas was over–its acknowledgment of how stressful the holidays can be makes it the most realistic of the movies on this list.