Hollywood S Frontier Captives

The captivity narrative, the earliest genre of American popular literature, continues to be of cultural significance in late 20th-century Hollywood. Many popular films of the last four decades incorporate the most common elements of the captivity narrative tradition, including a politically contested frontier setting and a plot involving innocent, family-oriented white Americans held captive by hostile, culturally alien natives. At the same time, these films offer something new to the narrative tradition: they focus on the captive who resists rescue and the challenge this resistance poses to American cultural self-confidence. By focusing on the lost captive, these films, beginning with The Searchers (1956), deal with questions about American identity raised by a white American's cultural and potentially political transformation. Films as diverse as Little Big Man, Taxi Driver, and The Deer Hunter adapted the captivity narrative's conventions to criticize aspects of contemporary American society and reject outworn models of male heroism; at the same time, however, they retained the genre's traditional assumption of white superiority and its fear of female sexuality. Bibliography. Index.

First Published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

The western, one of Hollywood’s great film genres, has, surprisingly, enjoyed a revival recently in Asia and in other parts of the world, whilst at the same time declining in America. Although the western is often seen as an example of American cultural dominance, this book challenges this view. It considers the western from an Asian perspective, exploring why the rise of Asian westerns has come about, and examining how its aesthetics, styles and politics have evolved as a result. It analyses specific Asian Westerns as well as Westerns made elsewhere, including in Australia, Europe, and Hollywood, to demonstrate how these employ Asian philosophical and mythical ideas and value systems. The book concludes that the western is a genre which is truly global, and not one that that is purely intrinsic to America.

Often considered the lowest depth to which cinema can plummet, the rape-revenge film is broadly dismissed as fundamentally exploitative and sensational, catering only to a demented, regressive demographic. This second edition, ten years after the first, continues the assessment of these films and the discourse they provoke. Included is a new chapter about women-directed rape-revenge films, a phenomenon that--revitalized since #MeToo exploded in late 2017--is a filmmaking tradition with a history that transcends a contemporary context. Featuring both famous and unknown movies, controversial and widely celebrated filmmakers, as well as rape-revenge cinema from around the world, this revised edition demonstrates that diverse and often contradictory treatments of sexual violence exist simultaneously.

New York Times Bestseller Named one of the best books of the year by: Parade The Guardian Kirkus Library Journal The true story behind the classic Western The Searchers by Pulitzer Prize-wining writer Glenn Frankel that the New York Times calls "A vivid, revelatory account of John Ford's 1956 masterpiece." In 1836 in East Texas, nine-year-old Cynthia Ann Parker was kidnapped by Comanches. She was raised by the tribe and eventually became the wife of a warrior. Twenty-four years after her capture, she was reclaimed by the U.S. cavalry and Texas Rangers and restored to her white family, to die in misery and obscurity. Cynthia Ann's story has been told and re-told over generations to become a foundational American tale. The myth gave rise to operas and one-act plays, and in the 1950s to a novel by Alan LeMay, which would be adapted into one of Hollywood's most legendary films, The Searchers, "The Biggest, Roughest, Toughest... and Most Beautiful Picture Ever Made!" directed by John Ford and starring John Wayne. Glenn Frankel, beginning in Hollywood and then returning to the origins of the story, creates a rich and nuanced anatomy of a timeless film and a quintessentially American myth. The dominant story that has emerged departs dramatically from documented history: it is of the inevitable triumph of white civilization, underpinned by anxiety about the sullying of white women by "savages." What makes John Ford's film so powerful, and so important, Frankel argues, is that it both upholds that myth and undermines it, baring the ambiguities surrounding race, sexuality, and violence in the settling of the West and the making of America.

A study of how films from the late 1930s to the early 60s portrayed the American ideal.

It was on the frontier, where “civilized” men and women confronted the “wilderness,” that Europeans first became Americans—or so authorities from Frederick Jackson Turner to Theodore Roosevelt claimed. But as the frontier disappeared, Americans believed they needed a new mechanism for fixing their collective identity; and they found it, historian Molly K. Varley suggests, in tales of white Americans held captive by Indians. For Americans in the Progressive Era (1890–1916) these stories of Indian captivity seemed to prove that the violence of national expansion had been justified, that citizens’ individual suffering had been heroic, and that settlers’ contact with Indians and wilderness still characterized the nation’s “soul.” Furthermore, in the act of memorializing white Indian captives—through statues, parks, and reissued narratives—small towns found a way of inscribing themselves into the national story. By drawing out the connections between actual captivity, captivity narratives, and the memorializing of white captives, Varley shows how Indian captivity became a means for Progressive Era Americans to look forward by looking back. Local boosters and cultural commentators used Indian captivity to define “Americanism” and to renew those frontier qualities deemed vital to the survival of the nation in the post-frontier world, such as individualism, bravery, ingenuity, enthusiasm, “manliness,” and patriotism. In Varley’s analysis of the Progressive Era mentality, contact between white captives and Indians represented a stage in the evolution of a new American people and affirmed the contemporary notion of America as a melting pot. Revealing how the recitation and interpretation of these captivity narratives changed over time—with shifting emphasis on brutality, gender, and ethnographic and historical accuracy—Americans Recaptured shows that tales of Indian captivity were no more fixed than American identity, but were consistently used to give that identity its own useful, ever-evolving shape.

This book is the first comprehensive scholarly study of religious images in popular music. Examining bestsellers from 1906 to 1971, the work explores the role religious images have in the secularization of American culture. Popular music lyrics that express an adherence to a sacred order are couched in inoffensive, content-less language. These lyrics of civility reflect and shape the increasing secularization of American culture in the twentieth century. The analysis focuses primarily on the way these lyrics reduce the meaning of the terms and theology of the Biblical faith. The aesthetic of civility carries over into theology, the narratives, and the accompanying instrumental arrangements of songs that adhere to the Biblical sacred order. On the other hand, lyrics that reject the Biblical tradition use content-filled, offensive language. The result is that displaced adherents withdraw from the Biblical tradition and turn to alternative cultural religions, or idols of attraction, including popular music, that offer meaning to fill a void in the individual. The secularization of American society, therefore, is not a withdrawal from the idea of religion itself. The analysis focuses on the two dominant themes in songs that include religious images: prayer and heaven. The author explores the songs of the two world wars, the hit parade era, the rhythm and blues and doo-wop of the 1950s, the new folk singer movement, soul music and rock music of the 1960s, and the revival rock of the early 1970s. The work demonstrates the capacity of one form of popular culture to separate adherents from a subculture through diluting the meaning of the language of the subculture's elemental thought. (Ph.D. dissertation, Bowling Green State University, 1994; revised with new preface, bibliography, and index)