My paper, IDENTITY AND FOLK HORROR IN JULIAN RICHARDS’ DARKLANDS, has been published on Revenant the Journal of Critical and Creative Studies of the Supernatural – check it out here http://www.revenantjournal.com/contents/identity-and-folk-horror-in-julian-richards-darklands/
NB: thanks to Simon Brew of Film Stories magazine for forwarding the link to watch a preview copy of this doc.
I first saw The Exorcist in a cinema during a Halloween showing in 1998 the same year Mark Kermode’s documentary first appeared. The film was still unavailable for home viewing back then, a status conferred during the 1980s when the Video Nasty moral panic was in full swing, and by 98 it had gained its full status as the ultimate horror film, one that had people running from cinemas back in 1973 when first released. It was with much excitement and trepidation that I approached the screening that night. I’d love to say that my experience mirrored those seen in 1973, but sadly the packed crowd in Theatr Gwynedd struggled to take the film seriously (myself included). When Regan vomited, we laughed.
For many years the appeal of the film eluded me until I started teaching a module on Shocking Cinema. I decided to revisit it, analysing it in detail and discussing with learners the original hysterical reactions the film provoked. This was, after all, a film condemned as evil by Billy Graham and one that pushed moral campaigners like Mary Whitehouse to fervent levels of apoplexy. There must have been something about it; when it was shown in Birmingham a Christian group went so far as to distribute leaflets to film-goers with a helpline for discussing the film’s issues.
Time has certainly withered it’s shock value but I have come to appreciate it, particularly as a drama about faith with Father Karras, played with great sensitivity by Jason Miller, at it’s centre. The more I see the film the more I admire its pacing, design, use of sound and imagery. It may not scare me, but I can enjoy it. I am, in my own odd way, a fan of The Exorcist.
Kermode, on the other hand, has long shared his love for the film, a love born from watching its trailer as a terrified 11 year old. The Fear of God is his tribute, a making of documentary that’s done the rounds since 1998 but has never been widely seen in its full form (except at film festivals) until now, released on the BBC iplayer this Halloween. It’s a thorough and entertaining look back at the film’s production and a shockingly young Kermode pops up now and then to link the various elements from writer William Peter Blatty’s inspiration to the scenes of audience emerging terrified from cinemas. Mostly the documentary lets the cast and crew speak for themselves, their talking heads intercut with behind the scenes footage and some alternate takes (some of which have been subsequently included in re-releases of The Exorcist on DVD).
There’s some great information included, although much has lost it’s novelty since 1998 as the internet has allowed such facts to be dispersed to hungry fans more easily. Some good fun can be had at the thought of alternative history versions threatened during production – imagine the film starring Jane Fonda and Paul Newman – and the sections on practical effects and sound mixing remind us of how ground-breaking the film was. Today we’re saturated with supernatural horror and exorcism films; it’s fun to step back to a time when such things were pushing the envelope, all on a major studio’s dime. The film was one hell of a risk for Warner Bros, but one that paid off handsomely.
All the principal cast appear and recount their experiences, including their views of the fabled “curse” that supposedly dogged the set. Most buy in, only the dry witted Max von Sydow dismissing such ideas (in part due to his Swedish Protestant upbringing, where the devil was a figure of fun). In some ways it’s quite surprising to see how deeply some of them accept the idea that evil is somehow present in the film – it’s certainly marked Friedkin who’s since gone on to make the documentary The Devil and Father Amorth about a real Vatican exorcist.
As these documentaries go The Fear of God is exemplary and to discuss in too much detail would render it moot – so go watch it. Before you do though I would like to discuss one aspect of Kermode’s film I found more disturbing than The Exorcist itself, and that’s director William Friedkin.
Friedkin’s star was on the rise in 1973, having brought multiple Oscar winner The French Connection to the screen in 1971. His background in documentary gives both The French Connection and The Exorcist a grounding in reality which was new to their genres and the latter film represents a high point in his career (some of his later films, such as Sorcerer and Cruising are important, although none would come close to the impact of The Exorcist) and he stands as a director of note during the New Hollywood period. But some disclosures during the documentary give me pause and ask questions not just of Friedkin but of the auteur led approach to cinema prevalent during the 70s. Although mostly recounted with smiles, stories of Friedkin firing guns on set to shock actors, slapping another in the face and having his star Ellen Burstyn yanked across a set for one effect (causing her injury) suggest a level of control and recklessness that borders on abuse. It reminds of Kubrick’s direction of Shelley Duvall on The Shining or Maria Schneider’s treatment on the set of Last Tango in Paris. The Exorcist is often read as a treatise on male power – the Catholic Church as a symbol of male authority fighting with the devil over a young girl’s body – but in it’s production we find a real example of this power in action. When Friedkin nods to his special effects guy to pull Burstyn at full force, against her wishes, her safety is ditched for the shot, her consent never asked for. She may laugh about it now, as she does here, but behind the smile there is clear anger. It’s little wonder she calls Friedkin a “maniac”. Some will argue that it was worth it for the film, that we’re too sensitive now, etc. Maybe. But if you hire a priest to be in a film don’t be surprised when he struggles to get into the emotionality of a scene. One answer would be to slap him. Another would be to hire an actor instead. These are little glimpses into a version of the film’s production that’s less glowingly recounted, more problematic and it’s a bit of a shame we don’t get to know more – but this is a documentary as act of love for a film, not an exploration of its director.
46 years after it’s first release, and 21 years since I first saw it, The Exorcist still doesn’t scare me, but I think working with William Friedkin would.
Full disclosure: Cobra is not a good or interesting film in any of the traditional ways. It lacks narrative coherence, the story is bare to non-existent, and the performances are largely one-note. It is, however, a film that allows us to explore how the audience can be employed in the creation of meaning. In fact I’d go as far to suggest that the audience really makes the film themselves due to it being thoroughly disjointed. In effect, the spectator becomes the main agent of meaning culling from their own understanding of genre, narrative and various intertexts in an act of creative spectatorship. In this Cobra emerges as a key action text of the 1980s, telling us just how tuned into the genre action fans were.
To say that Cobra was critically unloved on its release would be something of an understatement. Nina Darnton, in The New York Times, suggested that the film was “disturbing for the violence it portrays” and showed “contempt for the most basic American values embodied in the concept of fair trial”. Sheila Benson, in the Los Angeles Times, cited the films “pretentious emptiness, its dumbness, it’s two-faced morality”. David Denby went even further titling his New York Magazine review “Poison”, and comparing Cobra to Dirty Harry (Don Siegel, 1971), citing the former’s lack of “the peculiar sad gravity that Clint Eastwood gave him.” None of this seemed to harm Cobra’s box office, with it gaining $49 million in the US alone (ww.boxofficemojo.com), and totalling $160 million worldwide (Fisher, 2016), helping to continue Stallone’s profitable run at the box-office (although it did show a significant drop from the less explicitly violent Rocky and Rambo films).
Revisiting the film now, one wonders why the reviewers were so worried as it’s such a disjointed and unbelievable film that its clearly addresses its audience in a self-conscious post-modern and shallow manner, to the point where it becomes sort of sub-Brechtian in its emptiness (although politically it’s about as far from Brecht as you can get in its continual celebration, and destruction, of consumer products). The critical comparisons to Dirty Harry are revealing as it’s in this that Cobra starts to come alive as a film, drawing much of it’s meaning from the earlier film series (it’s also notable that Dirty Harry was decried in similar ways on release). The opening of the film directly imitates the second Dirty Harry film, Magnum Force (Ted Post, 1973), both culminating in the hero’s gun firing out of the screen at the audience (immediately breaking the fourth wall and puncturing any claims to an immersive experience). The conflict between Cobretti (Stallone) and his superiors is lifted almost directly from the Dirty Harry films, but is subverted somewhat by the casting of Andrew Robinson who played the Scorpio Killer in Dirty Harry.
Here, as Detective Monte, he continually challenges Cobretti – suggesting that the audience, upon recognition of Robinson’s distinctive face and voice should conclude that if that psycho thinks Cobretti is too violent, he must be heavier than Harry Callahan. Casting Reni Santini as Cobretti’s partner is a direct call-back to the almost identical role he played in Dirty Harry, both characters even being called Gonzales (the only discernible difference in the performances is a hat). The film sutures together the plots of the Dirty Harry films (excluding The Dead Pool, released in 1988) – the psychotic killer of Dirty Harry (now The Night Stalker), the fascist group from Magnum Force merges with the terrorist group of The Enforcer (James Fargo, 1976), with elements of the romantic relationship in Sudden Impact (the character of the turncoat cop Stalk in Cobra also looks very similar to unpleasant butch-lesbian stereotype Ray in Sudden Impact (Clint Eastwood, 1983)). At this point the film is directly drawing from these films in a very knowing manner, clearly assuming that the audience knows the other texts – this knowledge functions as a series of narrative and characterisation short cuts. Exposition is barely required as the audience is already aware of how this narrative will play out – the opening action scene, in a grocery store, imitates similar Dirty Harry scenes, without requiring any sense of location or time – it is enough that a crime has occurred. Ritualistically we expect Cobretti to arrive and solve the problem, which he duly does, so no suspense or tension is created or necessary. It becomes a scene entirely designed to showcase how much dirtier Cobretti is than Harry (Cobretti wears his mirrored shades all the way through the scene; he pauses to sip from a Coors; his killer also has a bomb; he has his own catchphrase “You’re the disease, I’m the cure.”) Thus, the film works on a ritualistic and generic level, playing out exactly as expected in some ways, despite some particularly curious directional choices we’ll come to.
On an intertextual level it’s also worth discussing how the films’ studio backing primes the audience for the content. As both a product of The Cannon Group and Warner Brothers (as distributor) the studio logos that start the film suggest an uneasy nexus point between one studio known for cheap exploitation/action pictures and another with a rich history but also, during the 1980s, a skewing towards action films (Warner’s would in 1988, after all, give the world the dubious gift of Steven Seagal). Of course, the Warner link pulls straight back to Dirty Harry, whereas the Cannon group evokes the world of Charles Bronson and Chuck Norris and ultra-violent fayre like The Exterminator II (Mark Buntzman, 1984). Given the strength of the growing home-video market Cannon had become well-known, if not infamous, to audiences but the Warner Bros. logo gives the film a sheen of quality (original trailers trade on the Warner logo more than the Cannon connection). It’s also one of the first 80s action films to be set at Christmas, beating Lethal Weapon and Die Hard to the punch. Not that the Christmas setting has much purpose, other than occasional pans over nativity scenes or Christmas trees incongruous to the sunny LA setting, perhaps left over from the previous years Cannon action ‘epic’ Invasion USA (Joseph Zito, 1985).
The opening narration sets the tone for the film, but also a premise from which the subsequent action is contextualised to make sense;
In America, there’s a burglary every 11 seconds, an armed robbery every 65 seconds, a violent crime every 25 seconds, a murder every 24 minutes and 250 rapes a day.
With this, delivered in Stallone’s familiar drawl, the justification of all the violence that subsequently occurs is drawn (ironically Cobretti kills way more people than The Night Stalker manages). It’s worth noting that during 1986 there was an upswing in homicide (Wilkerson, 1987) but also that Cobra draws no attention to causes – the film exists in a Manichean universe in which archetypes, far removed from reality, battle each other.
After the voice-over opening and before the grocery store action sequence the first of several montages plays out which are directed in an almost surreal manner, bearing more comparison to the work of Eisenstein in the juxtaposition of images than in a typical Stallone/Rocky training sequence. These contextless disconnected images of men clashing axes together, tattoos, graffiti and a motorbike are intercut rapidly giving the audience all the introduction to the films far-right group they’ll ever get or need (their politics almost subliminally suggested through their skull and axe logo). But of course, the audience needs no more introduction, it’s enough that these people exist to be opposed. A second montage, in which both Cobretti and The Night Stalker search for murder witness Ingrid (Brigitte Nielsen), set to Robert Tepper’s Angel of the City, cuts between protagonist and antagonist and Ingrid during a bizarre fashion shoot in which she drapes herself around various robotic creations – it introduces some almost avant-garde imagery into proceedings for no discernible purpose. Ingrid’s career, as a model, indicates her purpose in the film – beautiful object, nothing more.
From here the film proceeds much as one would expect, and yet lacks many of the elements of character and dialogue any competently made Hollywood movie would have. Much of this relates to the disputed direction of the film, with some claiming that Stallone directed the film himself (when he wasn’t busy off set consummating his recent marriage to Nielsen). He certainly wrote the film (as much as it has a script) ditching any part of the novel Fair Game by Paula Gosling on which it is nominally based. It also has a troubled post-production with numerous cuts being made to secure an R-rating and to increase showings, removing around 30 minutes of material. Although this editing creates numerous continuity errors it plays into the audience’s ownership of the narrative, making them work to film in the gaps and the cuts remove the superfluous elements that the audience knows anyway.
And then there’s the hero, Stallone’s Marion Cobretti first-named, one assumes, in tribute to John Wayne (at one-point Stallone spins his semi-automatic Colt, with cobra picture on the grip, round his finger despite the fact this would, in all likelihood, result in him shooting himself). Even by Stallone’s standards his performance is low key, a sleepy re-tread of previous performances marked only by his continued wearing of gloves and innovative way of eating pizza (watch it, it’s very odd).
Cobra exists purely as a series of attitudes, instead of a performance per se. The romance, between Cobra and key witness Ingrid), is particularly pallid but is part of where the film extends out from film and into Stallone’s real life – the fact that they were married in real life creates the sense that they’re a couple, so small details such as chemistry or interplay are moot. Similarly, the serial killing, far-right leaning, villain is played by Brian Thompson who bears a resemblance to Stallone’s great box-office rival Arnold Schwarzenegger (who himself was, for a time, dogged by rumours of far-right leanings and an admiration for Hitler (Left, 2003)). Again, the lack of characterisation is subverted through the casting, reaching into Stallone’s own life and rivalries as a short-cut.
Scratch away at Cobra and one finds various palimpsests – the Dirty Harry films, Stallone’s own life and career, the Cannon imprint – and these are essential for understanding the film’s popularity. On its own it’s an incoherent piece, but as an intertextual construction it starts to make a certain amount of sense. It is Stallone’s life and career up to that point culminating on screen, taking aim at one of his direct progenitors while jabbing at the current competition. It remains, in most respects, quite a bad film but it’s one that highlights how the audience can be engaged beyond the text itself to create narrative and meaning – it’s a film that operates in the audience’s understanding of narrative and archetypes, allowing such niceties as character and plot development to be dismissed.
Darnton, Nina (1986) Film: Sylvester Stallone as Policeman, in Cobra. The New York Times. May 24.
Benson, Sheila (1986) Move Review: The ‘Cobra’ That Saves L.a. Los Angeles Times. May 24.
Denby, David (1986) Poison. New York Magazine. June 9.
http://www.boxofficemojo.com/movies/?id=cobra.htm [accessed 13/0618]
Fisher, Kieran (2016) Cobra at 30: saluting a Stallone action treat. [online] http://www.denofgeek.com/uk/moviescobra/40861/cobra-at-30-saluting-a-stallone-80s-action-treat [accessed 13/06/18]
Wilkerson, Isabel (1987) URBAN HOMICIDE RATES IN U.S. UP SHARPLY IN 1986. The New York Times [online] https://www.nytimes.com/1987/01/15/us/urban-homicide-rates-in-us-up-sharply-in-1986.html [accessed 15/06/18]
Left, Sarah (2003) Arnie Denies Admiring Hitler. The Guardian. 3 October. [online]. Available at https://www.theguardian.com/world/2003/oct/03/usa.sarahleft [accessed 14/06/18]
A fun interview with Don at the OO Files
Folk Horror has long had a strange allure for me. Perhaps it was that first late-night showing of The Wicker Man, sometime in the late 1980s or early 1990s on BBC 2, with an introduction by Alex Cox (would somebody please recommission Moviedrome – also I’m free to present), that first pushed me towards this oddly British sub-genre. I wasn’t the only one to be affected as poor old Edward Woodward came to a fiery end as over the past 30 years The Wicker Man has gone from cult oddity to be acclaimed as a Horror great. The other films of the classic triptych that initiated the genre, Witchfinder General (which I wrote about here) and Blood on Satan’s Claw are equally worth seeking out and set out various depiction of Britain’s rural past. More recent additions, Kill List, The Witch and Apostle, for example, have revived Folk Horror and drawn a new audience for the older films.
Given this burgeoning
What’s more the short suggests the flexibility of Folk Horror as a genre to reflect and comment on different part of our lives. Here folk-belief becomes a channel to represent a staggering loss, reminding us of the power myths and legends have in helping us understand and manage our own lives. Which quite frankly is pretty damn impressive in 12 minutes.
It’s available right now on Amazon, and is definitely worth your time.
There’s a bad old joke that goes somewhat as follows:
A Native American chief is tasked with buying toilet roll for his village – he goes to the local store and asks for the options.
“Well, there are three options,” says the clerk. “White Cloud, Cotton Mist and Economy.”
“How much is White Cloud”, asks the Chief, “That sounds like a good toilet paper”.
“2 dollars a roll”.
“That’s too much for the whole village, what about Cotton Mist?”
“1 dollar a roll.”
“Still too much! What about economy?”
“50 cents a roll.”
“Ok, but why does it not have a nice name, why is it just economy?”
“It just is, it’s too basic to have a name.”
Several weeks pass until the Chief returns to the store to re-stock. He approaches the Clerk. “I have a name for your economy roll” he says.
“Ok” replies the Clerk, “What is it?”
“John Wayne? Why?” “Because it’s tough strong and don’t take no shit off no Indian…”
Like I said, it’s not a good joke but it does point to the place of John Wayne in American cinematic mythology and, especially, in the representation of masculinity. For many years Wayne’s stoic image dominated the Western and the War Movie, progenitors of the modern action film. It’s an image I watched on a TV as a child, in the endless re-runs of old movies back when there were only four channels in the UK. We played Cowboys and Indians in the playground with no sense of the historical truth behind the images that played across the tube. The heroics seemed simple and accessible; moving up to the films of Schwarzenegger and Stallone wasn’t difficult. The settings had changed, but the simple morality seemed the same. There were good guys and bad guys and the good guys won because they were better in every sense.
And then came Big Trouble in Little China. It sure looked from the VHS cover like a typical film. There was Kurt Russell, all muscles, gun held aloft as Kim Cattrall lay seductively at his feet. So, the Chinese theme seemed a little different but, like swapping Native Americans for Latin American drug dealers in so many other films, the ethnicity of the bad guys never really mattered (as long as they were thoroughly Othered from the hero). The black tape was pushed into the VHS player, the familiar click and whirr followed by the fuzzy lines on the TV. And then… something completely different unfolded. I loved it then and love it now, although at the age of 10 I barely understood how clever John Carpenter’s film is at undermining the typical conventions of the American hero.
On release Big Trouble was not a success, despite some strong reviews. Both Carpenter and Russell point to company politics undermining the film: the producers wanted something closer to Raiders of the Lost Ark (Steven Spielberg, 1981) and were unhappy with the jokey tone; the release was undermined by a last minute and poorly thought out marketing campaign which suggested a traditional heroic narrative, with a traditional hero (including lobby cards asking “Who is Jack Burton” above images of Russell who was yet to be confirmed as an above the title star).
Ironically the film had begun life as a Western, albeit one mixed with supernatural Kung-Fu elements, until Carpenter, and writer W.D. Richter, retooled it for the modern day. Ditching the Old West setting was designed to make the film more accessible, but only serves to play up its weirdness. The audience is asked to believe that within modern day San Francisco there is not only a Chinatown (reasonable), dominated by warring Kung-Fu gangs (a bit less credible), where Chinese mysticism is an everyday occurrence (now we’re getting odd) and below the street is a network of tunnels where the “black blood of the earth” flows (that’ll be bonkers, then). Stir in a near immortal villain (James Hong’s David Lo Pan) who needs to marry a girl with green-eyes to regain his flesh, so he can then conquer the universe, three Kung-Fu masters with powers based on the weather and a red-haired monster and it starts to become clear just how odd this is for a studio produced film. Also, did I mention the flying eyeball?
All of this spectacle was entrancing to my ten-year-old eyes – it was my first Kung-Fu movie and helped inculcate a delight in the genre that remains today. But as an adult what stands out is Russell’s performance as nominal hero Jack Burton. Through the movie Russell’s performance, and Carpenter’s direction, deconstruct the myth of the American hero, turning Burton into, what Carpenter later described in a DVD extra, as
“John Wayne without a clue.”
A prologue, filmed at the studio’s behest after they became nervous of Russell’s performance, only serves to build up his character, making the reality even funnier. Chinese mystic Egg Shen (Victor Wong) tells a lawyer that the world “owes a debt of gratitude to Jack Burton”, before we cut straight to Burton’s truck in which he, between mouthfuls of sandwich, speaks ridiculous platitudes to his CB radio:
When some wild-eyed, eight-foot-tall maniac grabs your neck, taps the back of your favourite head up against the barroom wall, and he looks you crooked in the eye and he asks you if ya paid your dues, you just stare that big sucker right back in the eye, and you remember what ol’ Jack Burton always says at a time like that:“Have ya paid your dues, Jack?” “Yessir, the check is in the mail.”
Burton looks like the hero but the dark glasses he wears while driving at night and in the rain point to his lack of understanding; this is a man literally driving blind, which he remains throughout the story. His appearance is further undermined by the ridiculously high legged boots he wears throughout.
As the film progresses it becomes evident that the man who’s supposed to carry the film is actually the sidekick, with Dennis Dunn’s Wang Chi emerging as the film’s real hero (he even wears a hat that looks very similar to Indiana Jones’ fedora). Burton is a bull-shitting protagonist with no idea what’s going on, blundering into an Asian culture and presuming that everyone there will simply bow down to him and his bluster (shades of Vietnam?). Wang is his friend and allows Burton to tag along in attempts to rescue Wang’s betrothed Miao Yin (Suzee Pai) but it’s extraordinary how useless Burton is, and how little he realises it. Indeed, it’s his posturing at the airport that creates the sequence of events that lead to Miao Yin’s kidnapping – if he hadn’t gone with Wang perhaps none of this would have occurred…
As the film develops Burton’s ignorance and borderline racist attitudes are constantly undermined and exposed. He insists on calling people’s head-bands “Turbans” and his ignorance of Chinese culture and tradition expose him, as opposed to a more typical action film in which the hero would happily ride roughshod over the locals (who, a lá John Wayne’s The Green Berets (John Wayne, 1968), would be so happy for the American to help). Burton is captured, beaten up and, in one glorious comic moment, manages to miss most of the final battle-royale by knocking himself out following his own macho posturing. All he really has to offer is bluster while Wang and Egg Shen go about defeating the forces of evil. Despite the physical image that Russell casts in the marketing he can barely operate a gun and is visibly shaken when he first kills someone. When, disguised in plaid jacket and glasses, Burton attempts to gain information by visiting a brothel he’s shown to be fairly useless there too, undermining the heterosexual vitality that is a given of most movie heroes. Of course, he still gets the requisite romance, but even that doesn’t run to expectation.
Maybe the film’s real secret is that it’s not just an action film or a mystical Kung-Fu epic, it’s also a screwball comedy. It’s well-known that Carpenter is a fan of Howard Hawks (Assault on Precinct 13 (1976) riffs directly on Rio Bravo (1959)) but it’s Bringing Up Baby (1938) and His Girl Friday (1940) that are the more pertinent influences here as Burton and Cattrall’s Gracie Law snap at each other throughout, with Cattrall usually gaining the upper hand. Their romance further defuses Burton’s machismo, no more so than when he faces Lo Pan smeared in lip-stick from a recent kiss. His final rejection of her speaks to the risks of a relationship in which he would no longer be able to buy his own bull-shit; the strong woman must be avoided because she’ll keep bringing him back down to earth.
On release some claimed the film to a be an exercise in stereotypes, Roger Ebert making comparisons to Charlie Chan and Fu Manchu. Big Trouble in Little China certainly has its issues, but I think those comparisons are unfair. The film was made with a reverence for 1970s Kung-Fu movies, like Zu: Warriors from the Magic Mountain, and makes few concessions to the American relocation or present-day setting. Clichés are employed, but in a knowing way. Compare it to the Eddie Murphy vehicle The Golden Child released in the same year (also casting James Hong and Victor Wong in supporting roles) in which the Chinese characters are side-lined and the main love interest, of supposedly Tibetan descent, is played by an actress of English, Irish, Chilean and Iranian ethnicity.
Of course, Big Trouble’s big trick is the inversion of the usual Hollywood power relationships, with the white American male rendered impotent throughout, as opposed to, for example, Indiana Jones and the Temple of Doom which, two years earlier in 1984, reinforced all the old stereotypes about white heroes helping the locals who can’t help themselves. Watch the two back to back and you can notice how Carpenter and Russell undermine many of the clichés that Spielberg embraced (Ebert, by the way, gave Temple of Doom five stars and neglected to question its representations). One suspects that if Jack Burton had never turned up in Chinatown the narrative would resolve quite happily without him, as the Chinese characters are shown to be knowledgeable and capable throughout. That some people complained that Burton wasn’t much of a hero managed both to get the point and miss it completely.
The ending of the film imitates Wayne’s greatest Western The Searchers (John Ford, 1956). The hero leaves society behind knowing he’ll never fit in. But whereas Wayne departs a mythic figure held in silhouette against the never-ending backdrop of the Old West, Burton turns back and shows a brief flicker of recognition, a moment of self-reflection announcing that it’s because “sooner or later I rub everybody up the wrong way” that he can’t make common cause with Gracie. For a moment a human face replaces the smirking bravado, but it’s soon gone and then he’s back in the truck espousing bullshit.
Like so many of Carpenter’s films, a mainstream audience initially eschewed the film only for it to find a large cult following. But it deserves more than that, it deserves to be recognised as an innovative film splicing together disparate genres and having the courage to satirise its own, supposed, hero. From a decade of by the numbers action films Big Trouble in Little China stands out as something truly different. After 30 years the film still offers the same delight, but I now realise how smart the film always was. It takes direct aim at the idea of the white saviour taming the uncivilised savages and exposes him as an ignorant boor well out of his depth. Even more perhaps, it suggests that he might not even be needed.
Ebert, Roger (1984) Indiana Jones and the Temple of Doom. RogerEbert.com [online] Available from https://www.rogerebert.com/reviews/indiana-jones-and-the-temple-of-doom-1984 [accessed 27 September 2018]
Ebert, Roger (1986) Big Trouble in Little China. RogerEbert.com [online] Available from https://www.rogerebert.com/reviews/big-trouble-in-little-china-1986 [accessed 27 September 2018]