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What a Thing!

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Blaxploitation 2In the wake of a blossoming society that tells the Donald Sterlings of yesteryear that mainstream bigotry is indeed a thing of the past, a trip back to 1972’s The Thing with Two Heads extracts the absurdity out of racism… and the whole two heads on one body thing the flick has going for it. But just like there are two heads to this monster, there are two sides to the coin: on one side, we’re talking about a modern audience laughing at racism’s folly, but the other side of the coin, we’re talking about a modern audience laughing at racism.

Wrongfully convicted of murder, this flick’s anti-hero (Roosevelt Greer) can’t seem to convince anyone of his innocence, so he takes a one of a kind opportunity to avoid the electric chair. The catch is he must share his body with a dying, but wealthy white racist (Ray Milland). You can almost hear the lighting strike and maniacal laughter from mere exposure to its tagline: They transplanted a white bigot’s head onto a soul brother’s body.

How could you not see this movie?

The Thing WIth Two Heads 2But once your ass gets in the seat, it’s easy to see how Two Heads falls flat and its conceit fails to bring any real
substance to the surface of interracial relations. Under director, Lee Frost’s lens, the collective “thing” bitches with itself and its repartee plays like the love-hate nucleus of a buddy cop movie without comic timing. Attached at the hip (not really, they’re likely stitched together at the neck), the unlikely duo set out outrun justice. Peppered with badass motorcycle chases and cop car explosions that aren’t exactly badass with a second serving of some not-so-special effects and jive turkey trash talk.

While Blaxploitation has always had a whiff of cheese to it, the genre’s onset provided black audiences opportunities to see black heroes on the silver screens and an alternative to the Uncle Tom films that mainstream Hollywood offered. The Thing with Two Heads bills itself as Blaxploitation, but seems to forget the substance of socio-political peril that fueled the exploitative aspects of the genre. Because the picture only remembers the shock factor, it enables the self-parody that contributed to the decline of blax films.

The blax genre busted into the cinematic scene in the late 60s, but became pretty synonymous with part of the freedom of the 70s cinema explosion that embraced a new, unfettered freedom, giving way to unforgettables such as Easy Rider (’69), Beyond the Valley of the Dolls (’70), and yes, Blaxploitation gems like Shaft (’71) and Super Fly (’72).

THING WITH 2 HEADS 1What is of particular interest and irony lies in the coined term itself: Black + Exploitation = Blaxploitation. This exploitation wasn’t just for the depictions on the screen, but also from the people in the streets.  It appears that aside from the look, feel, and common tropes of the genre, the true defining factor of Blaxploitation is the studios’ exploitation of the urban African American market. The question of what and whom was being exploited is questioned in the conditions of the genre’s financers.  In her 2007 article, “Movies and the Exploitation of Excess,” Mia Mask remarks that in order to meet the demands of African Americans, who at the time, made up 30 percent of the urban, first run theater audiences, studios cranked out dozens of cheaply made “black” films to turn a high and quick profit. Mask maintains that, “This cycle of films – most of which where produced by whites in Hollywood – desire for cinematic representation.”

In 2015, The Thing with Two Heads serves as better as a historical artifact rather than actual entertainment. Except for its Z grade laugh ability, of course. But what does this historical artifact say? If African American audiences were salivating to be heard, for their stories to join the American film menagerie, did those audiences really crave The Thing and other nickel and dime movies?

Or were these desires thwarted by quick buck business, and did the cheaply made, underrepresented “black films” of the 70s contribute to a recycled misunderstanding of the African American struggle?

Consider the climate of 1972, when The Thing was released. America was just waking up from the 1960s and an explosion of culture change that spearheaded America into a major Civil Rights Movement. This is no joke. We’re not just talking about having dreams and holding signs, we’re talking about police brutality of an underclass, political assassinations of student leaders, CIA counterintelligence movements, the growing paranoia of Communism, Nixon’s abdication, the Seize of Chicago in ’67, the Vietnam War and its fecal flinging protests, not to mention the assassination of Malcolm X and Dr. Martin Luther King, Jr. It’s a day and age filled with prison revolts and hippies and revolutionary suicide.

In short, the sins of America’s fathers were being paid by its youth, yet Black Cinema’s response is The Thing With Two Heads? How hip were the youth again? And what is cinema’s responsibility?

One of the greatest aspects of movies is, whether intended or not, these captured moving images and stories become locked into a time capsule that accompanies our history. Imagine the generation that sees The Thing or similar cheese and camp blax films. The impression it must leave is that race issues of the day were not to be taken seriously, which could be, perhaps, why some do not take race relations of the day with the level of reverence that could be present for said generation.  All in all, Blaxploitation’s self parody provided a fatal blow for black film representation.

If you hang around the Facebook and Twitter water coolers, it becomes clear  that the Black Community is not being heard. At least by mainstream America. Little Bobby Hutton becomes Michael Brown. West Oakland becomes Ferguson, MO. And the headlines turn to hashtags.

So, as these questions of inequality bubble to the surface of the American social conscience, Hollywood must ask itself what it has to say. What kind of stories will we tell? What heroes will grace our silver screens? Will movies lead the way and save America, or are we just a bunch of jive turkeys?

The Thing With Two Heads will offer you a lift, but beware, you’re in for a bumpy ride with no justice. Produced by Wes Bishop and John Lawrence. Distributed by American International. Canyadiggit?

 

Filmmakers

Out of the Basement: The Social Impact of ‘Parasite’

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When Bong Joon-ho’s Parasite won multiple Oscars at this past weekend’s 92nd Academy Awards, the reaction was one of almost unanimous joy from the attendees and much of the American audience. Setting aside the remarkable achievement of a South Korean movie being the first to win Best Picture, this was due to the fact that so many people have been able to identify with Bong’s film, engaging in its central metaphor(s) in their own individual ways. Everyone from public school students to Chrissy Teigen have expressed their affection for the film on social media, proving that the movie has reached an impressively broad audience. The irony of these reactions is noting how each viewer sees themselves in the film without critique—those public school students find nothing wrong with the extreme lengths the movie’s poor family goes to, and wealthy celebrities praise the movie one minute while blithely discussing their personal excesses the next. Parasite is a film about class with a capital “C,” not a polemic but an honest and unflinching satire that targets everyone trapped within the bonds of capitalism.

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Part of Parasite’s cleverness in its social commentary is how it depicts each class in such a way as to support the viewer’s inherent biases. If you’re in the middle-to-lower classes, you find the Kim’s crafty and charming, and echo their critiques of the Park’s obscene wealth and ignorance. If you’re a part of the upper class, you empathize with the Park’s juggling of responsibilities while indulging in their wealth, and have a natural suspicion toward (if not revulsion of) the poor. If you have a foot in both worlds, like housekeeper Moon-gwang and her husband Geun-sae, you can understand how the two of them wish to not upset the balance, so that they can secretly and quietly profit. All throughout Parasite, there’s a point of view to lock onto.

The point of the film is not to single out one of these groups as villainous, but to show how they’re part of a system that is the true source of evil. The movie has been criticized for lacking a person (or persons) to easily blame, which would of course be more comforting dramatically. Bong (along with co-writer Han Jin-won) instead makes the invisible systems of class and capitalism the true culprit, which is seen most prominently at the end of the film. All the characters are present at the same party, whether as hosts, guests, help, or uninvited crashers, and each class group suffers a mortal loss. It’s all part of the tension built throughout the movie coming to a head, yet there’s an inevitability to these deaths as well, a price each group inadvertently pays to keep the corrupt system they’re all a part of running. In this fashion, the movie is reminiscent of several works of dystopian fiction, such as Shirley Jackson’s “The Lottery,” and Aldous Huxley’s “Brave New World.” The film particularly recalls Ursula K. Le Guin’s short story “The Ones Who Walk Away from Omelas,” in which a utopian society is dependent on the continual torture and misery of a single child. Every system demands sacrifice, and Bong and Han make clear that that sacrifice is paid many times over.

The real twist of the knife in Parasite is the epilogue, which reveals that the real point of the class and capitalist systems is to keep as many people in their place as possible. The Park’s remain wealthy, and easily move away from their old house. The Kim’s remain in their same squalid hovel, with their patriarch now stuck in the basement hideaway of the Park’s old home. In “Omelas,” the tortured child is kept in a basement, as well, and where that story tells of individuals who reject that system and choose to leave it, Parasite shows that everyone has chosen to stay, with the erroneous belief that they can eventually change their place. The film’s intense relatability is likely the main reason for it being so beloved, yet it’s the messages it sneaks in that will hopefully be its most lasting social impact. All of us are still trapped within the system, but at least the secret of how it fails us and how it lies has managed to escape the basement. Let’s hope we can eventually escape, too.

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What are the challenges of filming a foreign culture?

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Filming a foreign culture is not like filming your own. There are a lot of challenges that are faced by people to film a foreign culture. One of the basic reasons is that you may not know much about that culture, which will act as a drawback when trying to accurately record it. It is not about the niche of the location, but the reality of it and where that takes us. When you film culture, you must have a great understanding of it. Therefore, you should study it to get a good understanding of the nuances of the culture.

Films have a huge impact on other societies, and if your film lacks the essence of the culture, it won’t be able to give a good impression to your viewers. A lot of people get overwhelmed by other cultures and their uniqueness, most of the times getting an idea about other cultures through film, television, and the internet. Be it culture or any other information, filming has played a huge role in cultivating an impression on the minds and hearts of the people.
Filming Foreign Cultures – A Challenge
Filming in foreign countries is difficult because penetrating deep into the society of any country and culture requires a good understanding of the subject. Having that understanding can alleviate these hurdles.

 

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Seeing the Foreign Culture Through the Eyes of the Camera

Most of us get the an idea of foreign cultures from media representations, this is because we cannot experiences all the worlds cultures for ourselves. That’s why people use social media and other internet platforms to learn about different cultures around the world. That is why whatever you make, people will see, and start believing. Which is why there is a huge responsibility  to show different cultures accurately.

 

Challenges Faced During Filming

When you take ownership of showing the world different foreign cultures, you must make sure that everything is authentic. Made up stories won’t do  because they will have a bad impact on the culture but also your credibility. That is why you should try to keep things real and accurate.

 

Originality

Keeping everything in its original state is the best thing video maker can do. Uniqueness and creativity are acceptable, but when the things start getting faux, the real essence gets lost, which is why it’s important preserve things in their original form.

 

Money and Finances

For film shooting in foreign countries, a lot of money and financial aids are required. Very good artists don’t get the opportunity to use their abilities because they don’t have enough money to film. For productive and creative filmmaking you need money, if that’s not there the problems are obvious.

 

Video Making on Demand

If there is a demand for a particular story, everyone will try to make videos on that subject. Sometimes, in these cases, the real story gets hidden. Many times, people do not film what is needed because they re too busy filming what is trending. This affects the film industry and the filmmakers as well.

 

Lack of Creativity

Lack of creativity is no doubt a huge challenge for the film making industry. Sequels and remakes of the videos are not something in demand and that demeans the meaning of creativity. If you want to make a statement, you must show how creative you are. This will help you get to the limelight in no time.

The film industry is progressing at a very fast pace and with great power comes huge responsibility, that’s what we all need to understand. Admit the fact that what you portray will be saved forever, and that slight irresponsibility can ruin another culture, which should not be the intention of anyone.

 

This article was written by William Roy, check out his website Movie Trivia

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What is USC’ Media Institute for Social Change?

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The Media Institute for Social Change, known as MISC, is a production and research institute at the USC School of Cinematic Arts focused on using media as a tool for effecting social change. Founded in 2013 by Michael Taylor, a producer and Professor in the School’s famed Film & Television Production Division, the MISC maxim is that “entertainment can change the world.” It spreads this message by producing illustrative content, and by mentoring student projects, awarding scholarships and leading research. “We are training the next generation of filmmakers to weave social issues into their films, television shows and video games,” says Taylor. “As creators the work we do has a huge impact on our culture and that gives us an opportunity to influence good outcomes.”

In recent years MISC has partnered with organizations including Save the Children, National Institutes of Health and Operation Gratitude, and creative companies like Giorgio Armani, the Motion Picture Association of America and FilmAid, to create groundbreaking work that have important social issues woven into the narrative. MISC also worked with USC’s Keck School of Medicine to create Big Data: Biomedicine a film that shows how crucial big data has become to creating breakthroughs in the medical world. Other MISC films include the upcoming The Interpreter, a short film centered on an Afghan interpreter who is hunted by the Taliban, and The Pamoja Project, the story of 3 Tanzanian women who determined to help their communities by immersing themselves in the worlds of microfinance, health and education. MISC has also partnered with the app KWIPPIT to create emojis that spread social messages. Together they co-hosted the Project Hope L.A. Benefit Concert to spread awareness about the massive uptick of homelessness in Los Angeles.

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The Power of the PSA or How to Change the World in 30 Seconds, which documented the institute’s collaboration with the Los Angeles CBS affiliate KCAL9 to make PSAs on gun violence, internet safety, and PTSD among veterans. Another MISC-sponsored film, Lalo’s House, was shot in Haiti with the intention of exposing the child trafficking that is rampant there and in other countries, including the United States. The short film (which is being made into a feature) was used by UNICEF to encourage stricter legislation prohibiting the exploitation of minors, and has won several awards, including a Student Academy Award.

“Our goal,” says Taylor, “is to send our students into the industry with the skills and desire to make entertainment that has positive impact on our culture.” The dream is a variety of mass-media entertainment where social messages aren’t an afterthought but are central to the storytelling.

 

For more about MISC and its projects, go to uscmisc.org.

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