By Amy Nicholson
By Stephanie Zacharek
By Calum Marsh
By Stephanie Zacharek
By Inkoo Kang
By Voice Film Critics
By Alan Scherstuhl
By Alan Scherstuhl
Unsurprisingly, Brit/Canuck documentarian Renny Bartlett blithely evades questions about Eisenstein's aesthetic achievements, leaving something of a justifiability gap. Still a film-school requirement, if rarely mentioned any longer as one of cinema's indisputable giants, Eisenstein has always stood as propaganda's main claim for relevance after its political moment has vanished. Like advertising, propaganda is made both useless and quaint by its inherent ephemerality; considering it as art years later means tumbling into the rabbit hole of kitsch. The question of Eisenstein today comes down to whether or not he was successful in subverting his movies' state-mandated material with extraordinary visual voodoo, and Eisenstein's films do swoon more readily over their own pyrotechnics than over Soviet ballyhoo. Free of historical intents or contexts, fascist art is usually heartbreaking in its naïveté, but Eisenstein's movies seem embittered and angry, as if revolutionary discontent unconsciously expressed the man's outrage that of all the nations in all the eras for the artist to be born into, it had to be this one.
As Bartlett's screenplay states time and again, Eisenstein was and is regarded largely as cinema's most formidable intellectual, but his dialectic-based montage system was a theoretical Kahoutek, and his editing poeticsequating Kerensky with a peacock in Octoberdon't age well. His entire filmmaking philosophy, though responsible for much that is deathless in movie history, was predicated on a self-deifying cosmos: Eisenstein was the omniscient god, and the audience his easily manipulated minions. (Spielberg and Lucas, it could be said, have similar ideologies and formal approaches.) His films click and whir like robots; it's no surprise that his most watchable filmsQue Viva Mexico! and Alexander Nevskyowe little to Hegelian schema and everything to full-tilt boogie expressionism. Everyone abandons dialectics sooner or later, and as the years and donnybrooks with the heads of state went by, Eisenstein became more of an intuitive artist, entranced more by byzantine lyricism than the ability to motivate the masses. Whereas Potemkin and October move like fast rivers of Leninist declamation, Ivan the Terrible, coming after the baroque dreamtime of Von Sternberg and the emergence of Welles, slows down to a sculptured lurch.
January 5 through 20
American Museum of the Moving Image
Bartlett's portrait of Eisenstein is, at any rate, overcome with bemusement, opting for an artiste-rebel, Hawkeye Pierce sophomorism over any variety of political engagement. As embodied by theater bad boy Simon McBurney (who resembles Polanskinow there's a biopic), Eisenstein is a squirrelly, opportunistic decadent who accepts Stalinist dogma only when it doesn't meddle with his narcissism. As the script bounces from his days as an underling with Meyerhold (a ludicrously plummy Jonathan Hyde) to Kuleshov's editing workshop (the infamous Mozhukhin experiment is re-created, briefly, with its audience calling out their montage-generated interpretations, Rocky Horror-style) to Eisenstein's Mexico idyll and beyond, Bartlett's movie predictably undersells the filmmaking. Lovely clips are dumped inthe Odessa Steps, a battle scene from Nevsky, the climax of Ivan Part 1but we almost never see Eisenstein making a movie, even though that's all this nebbishy nut has for discernible motivation. The pioneering montage feats are reduced to McBurney narrating "Up, down, many, one . . . " as the images pass by; likewise, the ingredients for the Odessa Steps sequence are noticed by Eisenstein and perpetually irritated lover Grigori Alexandrov (Raymond Coulthard) as they stroll, right down to the baby carriage.
Bartlett's approach is BBC Lite, and he's perfectly comfortable with musical interludes (while the boys are checking out Aztec temples), sitcom rhythms, and shameless thieveryEisenstein even gets to intone Buñuel's immortal line, "Thank God I'm an atheist." More often than not, McBurney plays the stormy genius as a frat boy plagued by grumpy bureaucrats, and Bartlett's idea of politburo control is Eisenstein being told that his next film must have "a happy ending." Like most biopics, Eisenstein is interested only in sketching out events and fame, not exploring character. Bartlett's hero remains a reactive cipher, when opening the man's head and heart is the only imaginable reason for the film to be made.
Join My Voice Nation for free stuff, film info & more!