The Labyrinth (376)

from Somewhere in the Night by Nicholas Christopher:

The city as labyrinth is key to entering the psychological and aesthetic framework of the film noir. As the German historian Oswald Spengler wrote in The Decline of the West, speaking of the megalopolis or “world-city” of the twentieth century: “The city is a world, is the world.” He went on to characterize twentieth-century man as one who “is seized and possessed by his own creation, the City, and is made into its creation, its executive organ, and finally its victim.” The city as a closed system. A beast with a life of its own, into whose guts the hero’s quest is undertaken.

The city is a labyrinth of human construction, as intricate in its steel, glass, and stone as the millions of webs of human relationships suspended within its confines. It is a projection of the human imagination, and also a reflection of its inhabitants’ inner lives; and this is a constant theme — really, a premise — of the film noir. In these films, the framing of the city, our visual progression through the labyrinth, is as significant an element as plot or characterization. The oblique lighting and camera-angling referred to, in both studio and location scenes (especially the night-for-night shoots), reinforce our implicit understanding that the characters’ motives are furtive, ambiguous, and psychologically charged; that their innermost conflicts and desires are rooted in urban claustrophobia and stasis; and that they tread a shadowy borderline between repressed violence and out-right vulnerability. Hence the obsessive emphasis on urban settings that are precarious and dangerous: rooftops, walkways on bridges, railroad tracks, high windows, ledges, towering public monuments (a Hitchcock favorite), unlit alleys, and industrial zones, not to mention moving trains and cars.

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Melting Pot (310/485)

An html version of Israel Zangwill’s 1908 play “The Melting Pot” which popularized that term at a time of large-scale immigration to the United States. Interestingly the melting pot metaphor was used as early as the late 18th century and notably by Ralph Waldo Emerson, though in his version the US was a “smelting pot.”

A sample:

VERA
So your music finds inspiration in America?

DAVID
Yes—in the seething of the Crucible.

VERA
The Crucible? I don’t understand!

DAVID
Not understand! You, the Spirit of the Settlement!

[He rises and crosses to her and leans over the table, facing her.]

Not understand that America is God’s Crucible, the great Melting-Pot where all the races of Europe are melting and re-forming! Here you stand, good folk, think I, when I see them at Ellis Island, here you stand [Graphically illustrating it on the table] in your fifty groups, with your fifty languages and histories, and your fifty blood hatreds and rivalries. But you won’t be long like that, brothers, for these are the fires of God you’ve come to—these are the fires of God. A fig for your feuds and vendettas! Germans and Frenchmen, Irishmen and Englishmen, Jews and Russians—into the Crucible with you all! God is making the American.

MENDEL
I should have thought the American was made already—eighty millions of him.

DAVID
Eighty millions!

[He smiles toward Vera in good-humoured derision.]

Eighty millions! Over a continent! Why, that cockleshell of a Britain has forty millions! No, uncle, the real American has not yet arrived. He is only in the Crucible, I tell you—he will be the fusion of all races, perhaps the coming superman. Ah, what a glorious Finale for my symphony—if I can only write it.

The Great Nation of Futurity (310/485)

The United States Magazine and Democratic Review of November 1839, Volume VI No. XXIII, pp. 426-430 by John L. O’Sullivan

The American people having derived their origin from many other nations, and the Declaration of National Independence being entirely based on the great principle of human equality, these facts demonstrate at once our disconnected position as regards any other nation; that we have, in reality, but little connection with the past history of any of them, and still less with all antiquity, its glories, or its crimes. On the contrary, our national birth was the beginning of a new history, the formation and progress of an untried political system, which separates us from the past and connects us with the future only; and so far as regards the entire development of the natural rights of man, in moral, political, and national life, we may confidently assume that our country is destined to be the great nation of futurity.

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