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.
During the 1970s, Japan’s Nikkatsu Studio became famous, and yes most likely infamous, as the number one home for sleazy sexploitation, violent pink films, and just softcore porn in general. Although hardly the stuff of highbrow cocktail party conversations, the thoroughly exploitive nature of the Nikkatsu films doesn’t mean there wasn’t a lot of boldness and innovation thrown into the mix, resulting in more than a few highly enjoyable and daring films. Yeah, there was a lot of crap, but there’s always a lot of crap, and usually even the crap had something about it that was so bonkers and just not right that you couldn’t help but nod your head in its direction. In other words, where as Europe during the 1970s was constantly making ponderous, over-inflated films that begged the question, “Is it art or is it porn?” Nikkatsu was more concerned with generating the answer, “I don’t know if it’s art, but it sure is cool.”
There was a period, brief but never the less real, when we paid to see television shows in the theater instead of watching them for free on, you know, television. This started back when some crafty producer would take a couple episodes of a TV show and splice them into a single movie — even if the plots of the two episodes had almost nothing to do with one another. And in 1979, producer Glen A. Larson managed to get not one, but two pilot episodes released as feature films. Granted, these were substantially expensive and ambitious (in their way) pilots, but still. He was asking people to pay money to see something they’d see for free at home. He was able to do that because of Star Wars. And we did it. I did it. The first of them was Battlestar Galactica. The second was Buck Rogers in the 25th Century. When I saw them both in the theater I remember liking Battlestar Galactica, but Buck Rogers? Buck Rogers I loved. And years later I still love it. This movie/television pilot is also the reason I discovered Santa Claus doesn’t exist.
When one possesses tastes such as I do, one often assumes that one will find oneself standing alone in a vast sea of people who think one is mad, completely mad. If the Internet has taught me one thing other than there are a lot of blogs maintained by people’s house cats, it’s that you’re never so alone as you think you are. No matter how obscure or out of the mainstream your affection for a particular something may be, chances are very good there are multiple discussion boards, tumblrs, and websites dedicated to defending and celebrating whatever that thing may be. Heck, by Internet standards furries, scat freaks, and people who like to watch monkeys stick their fingers up their butt then sniff them and fall over are mainstream. And yet even in this glorious netherworld where everything is acceptable and nothing is beyond the realm of defensibility, there are rare occasions when I still feel cold and alone in a world that regards me with a suspicious and disgusted eye. Such is the case when I offer up the opinion that Italian science fiction films are “pretty good.”
No genre is so simple that it’s well suited by being made a genre, just as no individual member of a race is justly served by being made part of said race. But in the quest to classify or define easy descriptions, these broad-sweeping categories are the best we people can come up with. It is a concept that dismisses any sense of variation or individuality, and while I admit that generalization is often a necessity for making it through everyday life, it’s also a big part of why we tend to miss out on so much wonderful stuff. Take the Spaghetti Western, for example, or the Western, since that’s how most people tend to see it. I can’t even begin to process the number of people I’ve spoken to who hate Spaghetti Westerns even though they’ve never seen one. They equate the Western with polished American films, with John Wayne or Gene Autry, or they simply hate country music, thus they hate cowboys, thus they hate Westerns. An entire genre of film is then dismissed despite the fact that there are hundred of films that break the mold, that would prove entertaining to these people if they could only get over the fact that the people in them are from the wild west.