The Cinema Ideal

This study explores the model derived from Freudian and Lacanian psychoanalysis, via Marxism and semiotics, of looking at film. It retraces the steps of film theory from ideological criticism of the late ‘60s to spectator studies in 1988 when the book was originally published. Psychoanalysis enables a discussion of the cinema’s role as a social and political force and this book enters a discourse of the politics of representation. Reconstructing discussion of basic issues, the book addresses our instincts and defences in reacting to cinema, the similarity between mental processes and cinematic technique, narrative techniques and the ‘cinematic apparatus’. Importantly, the book concerns itself with the concept of ideology and how the filmviewing experience engages the spectator in a complex net of stimuli presenting representations of an ideal world and the effect of this within film studies.

This study explores the model derived from Freudian and Lacanian psychoanalysis, via Marxism and semiotics, of looking at film. It retraces the steps of film theory from ideological criticism of the late ‘60s to spectator studies in 1988 when the book was originally published. Psychoanalysis enables a discussion of the cinema’s role as a social and political force and this book enters a discourse of the politics of representation. Reconstructing discussion of basic issues, the book addresses our instincts and defences in reacting to cinema, the similarity between mental processes and cinematic technique, narrative techniques and the ‘cinematic apparatus’. Importantly, the book concerns itself with the concept of ideology and how the filmviewing experience engages the spectator in a complex net of stimuli presenting representations of an ideal world and the effect of this within film studies.

Situates Australian cinema in its historical and cultural perspective, offering detailed critiques of key films from 1970 onwards, and using them to illustrate the recent theories on the cinema industries.

In colonial-era Egypt, a new social category of "modern men" emerged, the efendiyya. Working as bureaucrats, teachers, journalists, free professionals, and public intellectuals, the efendiyya represented the new middle class elite. They were the experts who drafted and carried out the state's modernisation policies, and the makers as well as majority consumers of modern forms of politics and national culture. As simultaneously "authentic" and "modern", they assumed a key political role in the anti-colonial movement and in the building of a modern state both before and after the revolution of 1952. Lucie Ryzova explores where these self-consciously modern men came from, and how they came to be such major figures, by examining multiple social, cultural, and institutional contexts. These contexts include the social strategies pursued by "traditional" households responding to new opportunities for social mobility; modern schools as vehicles for new forms of knowledge dissemination, which had the potential to redefine social authority; but also include new forms of youth culture, student rituals, peer networks, and urban popular culture. The most common modes of self-expression among the effendiyya were through politics and writing (either literature or autobiography). This articulated an efendi culture imbued with a sense of mission, duty, and entitlement, and defined the ways in which their social experiences played into the making of modern Egyptian culture and politics.

Adored by Russian audiences for his commercially-oriented films, and loathed by the Russian intelligentsia for the same, Nikita Mikhalkov is one of the most successful, ambitious and controversial film-directors in the history of Soviet and Russian cinema. Revealing and discussing the key themes explored in his work, Birgit Beumers follows his career from his 1974 debut At Home Among Strangers, a Stranger at Home; through to the French co-productions: the award-winning Urga and the internationally renowned Oscar-winning Burnt by the Sun, 1994.

Although cinema was invented in the mid-1890s, it was a decade more before the concept of a “film spectator” emerged. As the cinema began to separate itself from the commercial entertainments in whose context films initially had been shown—vaudeville, dime museums, fairgrounds—a particular concept of its spectator was developed on the level of film style, as a means of predicting the reception of films on a mass scale. In Babel and Babylon, Miriam Hansen offers an original perspective on American film by tying the emergence of spectatorship to the historical transformation of the public sphere. Hansen builds a critical framework for understanding the cultural formation of spectatorship, drawing on the Frankfurt School’s debates on mass culture and the public sphere. Focusing on exemplary moments in the American silent era, she explains how the concept of the spectator evolved as a crucial part of the classical Hollywood paradigm—as one of the new industry’s strategies to integrate ethnically, socially, and sexually differentiated audiences into a modern culture of consumption. In this process, Hansen argues, the cinema might also have provided the conditions of an alternative public sphere for particular social groups, such as recent immigrants and women, by furnishing an intersubjective context in which they could recognize fragments of their own experience. After tracing the emergence of spectatorship as an institution, Hansen pursues the question of reception through detailed readings of a single film, D. W. Griffith’s Intolerance (1916), and of the cult surrounding a single star, Rudolph Valentino. In each case the classical construction of spectatorship is complicated by factors of gender and sexuality, crystallizing around the fear and desire of the female consumer. Babel and Babylon recasts the debate on early American cinema—and by implication on American film as a whole. It is a model study in the field of cinema studies, mediating the concerns of recent film theory with those of recent film history.