Todd from Die Danger Die Die Kill is responsible for many of the best reviews on Teleport City, including reviews of two East German science fiction films produced by DEFA. I got a chance to return the favor (a little) by writing about a DEFA science fiction film, Eolomea, for his site.
In June of 1995, legendary (some would counter with “infamous”) b-movie kingpin Al Adamson was murdered by a handyman he’d contracted to complete some work on his ranch. The body was discovered entombed beneath a newly poured concrete slab that occupied the space where Adamson’s hot tub once stood. The producer-director’s disappearance piqued the curiosity of friends, and one in particular became suspicious of the concrete slab, noting that Al loved his hot tub perhaps more than anything else he owned and never would have had it removed. And indeed that’s where they found his body. The handyman, Fred Fulford, was arrested and, in a trial that dragged on until March, 2000, finally convicted and sentenced to 25-to-life. Cult film fans and publications predictably noted how much like one of his movies Al’s death ended up being, and I can’t really claim not to be among them.
In the 1960s and 1970s — at the very least — there was no bigger star in Turkish cinema than Cuneyt Arkin. Whether he was a medieval dude with a steel claw defending Turkey from dastardly Crusaders, or a tough-as-nails cop in a plaid blazer defending Turkey from drugs and ninjas, no one could throw down with as much cool as Cuneyt. He was Bruce Lee (well, Jimmy Wang Yu maybe) and Maurizio Merli all rolled up into one glaring package. Similarly, in the 1970s, there was no bigger star in Hong Kong cinema than Bolo Yeung — and by “bigger” in his case we mean the size of his muscles. This bodybuilder turned kungfu movie whipping boy first rose to prominence when he showed up in Enter the Dragon to stand around with his arms folded, looking impressive until he gets his ass kicked by John Saxon — who kicks Bolo’s ass even though he could barely kick. After that role, which actually gave him his stage name, Bolo was in high demand. Pretty much every kungfu star in the world wanted to be filmed beating up the Chinese muscle man, and Bolo was always happy to oblige. The man has been beat up on screen by pretty much every martial arts star you could think of. It was inevitable, perhaps, that Cuneyt would one day cross paths with Bolo — even if it was only in the editing room of notorious hack movie makers Godfrey Ho and Thomas Tang.
At some point, online emoticon technology will advance to the point where there is a little smiley face thing that perfectly expresses the sentiment of me shaking my fist toward the heavens and yelling, “Dharmendra!!!” And when that technology exists, I will insert it into this and several other reviews, because it seems like every time I pick some weird subgenre of exploitation film to find a Bollywood version of, when I find it, it ends up starring Dharmendra and being sort of disappointing. Take, for example, my long quest to find a Bruce Lee exploitation film from Bollywood. Eventually it turned up in the form of Katilon Ke Kaatil, starring Dharmendra and well-known Bruce Lee impersonator Bruce Le.
A while back I held forth at extraordinary length about The Mummies of Guanajuato, detailing how it was the first film to team up lucha cinema’s “Big Three”; Santo, Blue Demon and Mil Mascaras. I also bloviated at the expense of many words on how it went on to reap rich rewards at the Mexican box office as a result. Given that success, one might think that producer Rogelio Agrasanchez would be anxious to repeat the formula as soon as possible. And the fact is that Agrasanchez did hope to include Santo, along with Blue Demon and Mil Mascaras, in the all-star lineup up of his Champions of Justice the following year.
One need only glance over the many titles in the lucha movie genre to see that there is a long history of enmity between Mexican wrestlers and mummies. This goes all the way back to 1964, when Elizabeth Campbell and Lorena Velazquez threw down against a pop-eyed, reconstituted Aztec warrior in their sophomore effort as The Wrestling Women, Las Luchadoras contra la Momia, and continued throughout the rest of the sixties, during which Santo, the most celebrated movie luchadore of them all, would come up against shambling bandage jockeys in films like Santo and Blue Demon vs. The Monsters and La Venganza de la Momia. But the conflict didn’t really kick into high gear until 1972, when the success of a little film called The Mummies of Guanajuato (aka Las Momias de Guanajuato) guaranteed that, for the next several years, Mexican movie screens would seldom see respite from the spectacle of colorfully-garbed, masked Mexican grapplers working their moves on a seemingly endless series of inexplicably muscular mummified adversaries.
The special thing about Turkish pulp films is how, even at their most plagiarized, they can serve as an example of just how unique a complete rip-off can be. After all, no one ever mistook Turkish Star Wars for regular Star Wars, or Bedi, the Turkish E.T., for E.T., the American E.T. And the same goes for Seytan, director Metin Erksan’s almost ludicrously faithful remake of The Exorcist.
In much the same way that many Western audiences have a problem accepting the musical numbers in Bollywood films, North American audiences have always had an issue accepting the central concept behind the Mexican luchador movies: that a bunch of masked wrestlers clad in full wrestling gear would tool around Mexico solving crimes, fighting monsters, and judging beauty contests. The inability on the part of many non-Mexican viewers to accept this as anything other than patently absurd has a lot to do with the way we think of professional wrestlers — in that, we think of them as professional wrestlers. In Mexico, by contrast, these luchadores have less in common with Macho Man Randy Savage and more in common with the likes of Batman Green Arrow, or any of the masked pulp heroes of the early third of the 20th century. They are comic book superheroes. North American audiences that often balk at the idea of crusading luchadores rarely have any issue with comic book superheroes, who dress just as outlandishly and often have superhuman powers to boot.
Watch enough of the types of movies that regularly occupy the screens here at Teleport City, and at some point you will undoubtedly find yourself lifting your arms up into the air toward yon’ heavens and, in a booming and suitably epic film sounding voice, beseeching Jehovah himself. “O Lord!” you will cry, “O Lord, how in the name of all that is twisted and unholy did this film ever get made?” For the very existence of some films, if not exactly a pox ‘pon the very arse of Almighty God Himself, are at least perplexing in their existence. Who, you ask the hideous phantoms that haunt you whenever you are left too long by yourself (the phantoms look like Mick Jagger in Performance), in their right mind would have ever green-lighted this film? You are especially likely to ask yourself (and your inner demons) this question if, like me, you consider “go out with a hot chick and party and drink free booze with her and your pals” or “stay at home and watch made for Sci-Fi Channel original movies all night,” to be a legitimately difficult decision. A night of movies in which Stephen Baldwin saves humanity? OK, I think I’ll out to the party. But a night of movies in which Daniel Baldwin saves humanity? I might just have to stay home that night.
Japan’s occasional flirtations with an interest in vampires are, like most things having to do with Japan and Western pop culture, a bizarre mix of revulsion and fascination with the foreign — a dichotomy that is almost certainly (in my eyes) born of the interests of the young simply not lining up with the prejudice of the old (something that is not unique to Japan, or to any culture). One portion of the Japanese population can import and read home-grown vampire fiction as cautionary tales about the corrupting influence of the foreign on Japan, while another portion of the population can read those same tales and simply walk away having enjoyed a fun horror story about strange creatures. The presentation of vampires as symbols for the threat of and infection by the foreign is hardly a uniquely Japanese trait. The very foundation of modern pop culture vampire lore, Bram Stoker’s Dracula, is basically a cautionary tale about swarthy Eastern Europeans with weird customs coming to the “more enlightened” west of Europe and Britain to mess things up and steal women.