Seeing the Screenplay Reading of Nickel and Dimed

Every time I've attended, I find the Hornets' Nest series script-in-hand readings at Nextstage at Geva (75 Woodbury Blvd.) to be evocative and fascinating. Today's performance was of Nickel and Dimed by Joan Holden. It's based on Barbara Ehrenreich's book, Nickel and Dimed: On (Not) Getting By in America and continues the first-person memoir-style of the source material.

The gist is that Ehrenreich is an essayist who, in 1998 and 1999, left her comfortable upper middle-class lifestyle to try and make it as an unskilled worker in America. She did three experiments in different parts of the country; each time she attempted to find work under the best circumstances. What she found was that she was not able to hack it. The short of it is that minimum wage is not a living wage for a single person, so she was doomed to failure by attempting to both find shelter and food on those wages, succeeding only when she worked two jobs 7 days a week.

I was not particularly surprised by any anecdotal facts presented. Perhaps it was people like Ehrenreich who opened this world to me so I can say that now, or perhaps it was my own observations. Nonetheless, I wasn't "shocked" to hear that cleaning people don't know how safe the cleaning products were, or that some people innovate by living in their car at a hotel parking lot to save on housing costs, or that single mothers can'tt afford the luxury of competent child care. Through the narrative, I found myself empathizing with … er, no: pitying them.

Because I wasn't shocked, I did have a hard time understanding the perspective of Barbara (Ehrenreich's narrator character). It seemed she was constantly appalled that people didn't have luxuries that she did, or that some people had to do jobs that she found distasteful. I wondered, looking around at my fellow attendees whose demographics were dominated by 50 to 70-year-olds, if there really was others who believed like Barbara? But, as it was revealed later, only a few people among the several hundred in attendance had ever even hired cleaning staff. Apparently Barbara was not as similar to this theater's audience as expected.

Afterward, I was disappointed to realize that nothing has particularly changed in 10 years and I wondered, as always, how can I help fix this? As I mentioned in the discussion that followed, I think it's an absolute myth that people will seek the cheapest prices on everything. As it stands, I look for local goods made and sold by independently-owned small businesses using quality, responsible parts or ingredients. And, if I had a way of knowing, I'd add "with workers who all earn at least a living wage." I have weaned myself from the allure of dollar-store garbage, and now look for quality and reliability: and I'm willing to pay many times more than the cheapest version of whatever I seek. But maybe I'm as myopic as Ehrenreich — that I'm the only one out there.

And finally, despite my best efforts, I found I gravitated toward Barbara's point-of-view more than I thought. When I left, I stopped by Lux LoungeMySpace link (666 South Ave.) and I couldn't help but look at my friends in a different light. With such a diverse crowd, I know some earn enough, but others might just be scraping by on whatever work they can get. Eventually I realized what I think Ehrenreich missed: money isn't the most important thing for everyone else. Although they have their share of frustration and challenge without enough, they don't wallow in the misery Barbara expected in the play's other characters.

[P.S. Yes, this was posted on Friday after the main page was updated.  If you noticed, I can't speak to whether that makes you not crazy.]

Seeing Alison Bechdel Speak at RIT

Although I also wanted to go see Ziggy Stardust and The Spiders From Mars at the Dryden, I opted for the irreproducible Caroline Werner Gannett Project lecture at RIT (One Lomb Memorial Dr., campus map) with Alison Bechdel. In all honesty, I know practically nothing about Bechdel, instead relying on my faith that the lecture series draws interesting people (perhaps TEDx Rochester could learn a few things.)

Anyway, she's a cartoonist — a self-described not-very-good writer and not-very-good artist that combine to form a rather excellent cartoonist. Her lecture was titled Drawing Words, Reading Pictures. If you had heard of her before, it's likely as a "lesbian cartoonist" with a long-running strip called Dykes to Watch Out For, or perhaps the misattributed Bechdel test for movies (conceived by her friend Liz Wallace and documented in a strip in 1985 … or so Wikipedia says).

She went into great detail about how she constructed one strip and quipped that you just need to repeat that a thousand times or so to make a book. She spoke a lot about her childhood, dovetailing into her most recent book, Fun Home: A Family Tragicomic. She spoke about her journal as a child where she began to realize that words alone were not adequate to relate an idea, adding small "I think" bubbles in sentences wherever meaning could be ambiguous. Later she started using a large caret-like gesture (^ only bigger) through words, and eventually discovered she could "protect a whole page" with one overlying notation. This eventually led her to using the comic form as a way to reduce ambiguity.

I was thoroughly excited by this notation. A growing panic and frustration develops inside me whenever I begin to discuss the utter inadequateness stemming from the bleeding ambiguity in language. I mean, "the sky is blue" makes perfect sense even though there are clouds that are part of the sky, or it might be the night sky, and blue … wow … I assure you it's not blue like my old Ford Escort which was also blue. So, stealing Bechdel's notation in typographic form, "the ^sky^ is ^blue^" makes much more sense to me. I had to ask if she finds that ambiguity relieved by cartooning (which she did) but I was more surprised at her surprise that I felt that way too. They had microphones up front, and when I was addressing her she probably took two steps back when I relayed essentially what I just wrote.

As such, I felt a kindred connection. I deduced who she was prior to the lecture (an easy task even though I'd never seen her photograph) and had felt that a bit already. I was warmed by the way she stepped partway up the auditorium to observe how the stage and computer projector were set up. And I was amused at a male crew-member gingerly adjusting her lapel microphone as if he were defusing a bomb.

In any case, I bought her book and had a chance to meet her and have her sign it. She even "^" notated my name and sketched her face with a cartoon bubble, "what is Jason really saying?", then with a wry smile added below, "we might never know." [Curiously, I recalled it from memory as "what is Jason saying really?", and "we may never know."]

I'm thoroughly enjoying the book. What I'm finding is that the cartoon format doesn't resolve ambiguity as much as it amplifies the ambiguous parts of the text. So like that "^" notation, it's another way to say, "this is how I think it happened, but you're never going to get it."

Watching Ghost Bird at the Dryden

I was curious (especially after reading Dayna Papaleo's positive review in The City Newspaper) and headed to George Eastman House (900 East Ave.) to see Ghost Bird.

The film lays out a tale of hope and skepticism. The ivory-billed woodpecker was one of the largest woodpeckers in the world, but logging of its natural habitat in the southeastern United States, and (to a lesser extent) hunting resulted in its extinction. Declaring something "extinct" is a fickle thing because something is only extinct until one is seen again. And that's what happened … sort of, anyway. A bird watcher managed to barely catch a few frames of video of a large woodpecker in an Arkansas swamp that was thought to be an ivory-billed. Years of searching yielded no conclusive evidence (nor any tangential evidence like the tell-tale large nesting holes). Further muddying the search was that pileated woodpeckers — common in that area — could be almost as large and (to all but the best-trained eyes) look a lot like the ivory-billed.

As such, it's more a documentary about the complicated interplay between science, money, and hope. True scientific research (that is, research that does not have a specific economic or ideological goal) seeks the truth. But as researchers rely on money and jobs as much as anyone else, this creates pressure to conduct research that gets research dollars rather than what should be done next (in an interview with director Scott Crocker by Ben Radford, Crocker relays (sans formal attribution) that the "process of acquiring funding for research [is] akin to throwing spaghetti at the wall: whatever project sticks gets the green light. This 'stickiness factor' of proposals is often determined by very unscientific agendas having more to do with commercial and public relation interests.") And then there's the hope — against all odds — that humans did not actually wipe out a species.

As a believer in scientific research, I was rather shaken to learn that a pair of scientists had their paper silenced because it called into doubt the video depicted an ivory-billed woodpecker. I firmly believed that science was immutable to outside forces — that reasoned dissent was so integral to science that it could not be bribed away. Finding that I'm wrong breaks a few of the fundamental rules I had about what to believe.

I had relied on peer-reviewed and approved studies as the gold standard. But that assumed the review process was open and any rigorous argument would be published for review. And so (as I did a couple weeks ago) I'll revisit global warming and specifically whether it's significantly caused by humans. I understood that the self-perpetuating nature of research funding meant that (at least today) research projects whose thesis supported human-caused global-warming theory would be more strongly funded through traditional means of government and educational institutions. However, other wealthy interests were equally providing funding to discredit the theory: petroleum companies in particular would derive great benefit if global warming were not caused by man, so I had a high level of confidence in human-caused global-warming because of that balance.

Alas, the publishers of reviews are biased. So given that new information, where do I turn? Unfortunately I'm cornered into the milquetoast "the results are inconclusive." In other words, if I can find a rationale for significant bias, I can only ascertain that I can't confirm or deny the claims made as a result.

So let me formally split global warming. I don't think there is significant bias in the study of global temperatures, so based on research I've seen, the global average surface temperature is increasing. But as for the human influence on that warming trend, because of the bias from political, social, and economic forces, I cannot determine a reliable source. That said, I have yet to see where the addition of car exhaust, tires, garbage, or pollution has improved a natural habitat, so I'll continue to work to reduce my ecological impact.

Seeing Dutchman at the Flying Squirrel

I was intrigued that the performances of the racially-charged play Dutchman at The Flying Squirrel Community Space (285 Clarissa St., formerly the Flower City Elks Lodge) would be followed by a moderated discussion on racism so I headed over.The play  was written by Amiri Baraka and first performed in 1964; it was later made into the film Dutchman. Although the dialog and situations were a little dated, the core story of a black man seduced-then-ridiculed by a white woman is still haunting and strong.

Rakiyah Tapp acted as facilitator for the discussion and did an excellent job keeping people communicating. She noted that there are three kinds of racism that tend to stratify into levels: [if I remember correctly] individual, institutional, and systemic. Systemic racism provides the discriminatory rationalizations for institutional racism (at the organization-level) and individual racism (one-on-one between people).

I started out by saying that I felt that "racism is taking culture too far". (Of course, I always seem to start with something that makes no sense and ends up alienating everyone, some of them for the entire night.) My point was that we're all biased by our stereotypes based on our first impression of someone, but racism is when those stereotypes obliterate the individual before us. I suggested that we should train ourselves to treat every new person as an individual and ignore cultural cues — at least at the outset.

In the ensuing discussion, it became clear that white-on-black racism is unique among the ways individuals discriminate against one another because the systemic component is so deeply ingrained. (In fact, the play's climax brings this idea to the forefront.) As such, no suitably complex analogy is available for whites. For women, gender bias is deeply ingrained, but it is not nearly as tenaciously sinister as racism, and for white men, there is no systemic discrimination of any appreciable magnitude. So the mechanisms I used to bond with another person — commiseration and analogous stories — not only fail, but backfire tremendously as I'm reinforcing my own lack of understanding.

So I step back from my original argument and simply say that what I do (declare all cultural and ancestral markers irrelevant when I meet a new person) is an attempt to break the back of systemic racism. Like any "good progressive" I discourage racial stereotypes and other divisiveness. But I'm also aware of how I appear to other people — particularly children. I was raised in a country where systemic racism has continued to thrive, but I choose to buck that and adapt my behavior to treat people as equally as I can. As time goes by, it becomes more and more natural to do although I can still hear the echoes of prejudice quite well.

Pure -isms

A long time ago, I wrote about political terminology, but I guess I'll give it another spin. Even then I was muddling political terms with economic systems and I'll do it again now. Actually, no: I'm pretty much just talking about economic systems. And pretty much just two of them: capitalism and socialism.

In my opinion, any purely applied economic system is doomed to its obvious point of failure. Pure capitalism leads to de facto slavery wherein a few people own all the necessary resources and everyone else is completely devalued (for instance, consider if one person or group owned all the drinking water — only those who owned water would have any power.) Pure socialism drains the desire to create as all of ones needs are met which, in turn, leads to economic collapse as there are no workers to provide the services.

As such, I think there are two viable alternatives: capitalism tempered by socialism, and socialism tempered by capitalism. At first blush they seem nearly identical, but I argue that there is a critical difference: how it affects personal priorities.

Let me start with a socialist system tempered by capitalism because, at this point that I'm writing, I think doing so will make a more interesting argument with a stronger impact. If someone comes up with a new idea, their socialist side asks, "how will this help people?" They'd tend to favor ideas that help people. Then — as their socialism is tempered by capitalism — an idea that really does help people will lead them to financial reward.

On the other hand, a capitalist system tempered by socialism leads one with a new idea to think, "how can I make money with this?" As such, they'd tend to favor ideas that make money. But tempered with socialism, ideas that are socially costly would necessarily be financially costly to those who manifest that idea.

I find myself frustratingly mired in the latter scenario. In particular, I tire of people telling me, "you could make a lot of money with that." I feel terribly alone making things that I think help people and not getting attaboy'd for that facet of it. When I build a tall bike, people never seem particularly impressed that it makes the world smile — that it makes everyone just a little happier. When I talk about some new bike safety blinker, nobody cares that it might prevent someone from getting hit by a car. [Yeah yeah, I'm on a bicycling kick.] All they seem to care about is money. And they think I am (or that I will be, or that I should want to be) rich because of it.

In essence, I'm mired in the same thing that burns the midnight oil of the anti-socialists: I tire of people lingering around waiting for a cash hand-out. I'm not some goddamned leprechaun with a pot of gold stashed away hoping you don't find it. I'm just trying to have fun. That's among the oldest and most tenacious of my philosophical thoughts (I remember arguing with my high-school guidance councilor that "having fun" was a valid life goal.) So I cannot believe in any alternative. Money is not everything. He who dies with the most toys most certainly does not win. And money can't buy happiness. (Ok, so that last one really is the pacifying aphorism.)

Thoughts on Complicated Issues

Dealing with complicated issues is a complicated issue. I find that it is impossible for a non-expert to rationally debate a complicated issue. Instead, it all comes down to belief.

Take global warming, for instance. There are people in the world who have spent their lives studying this: climatologists. As scientists (the real climatologists anyway) they posit a theory, test it against empirical evidence, publish the results, and let their peers (other real climatologists) analyze, critique, and collectively approve or reject it. The Wikipedia article references a separate page that cites hundreds of scientific organizations who collectively agree that the world is warming overall, the climatological system is changing, and that these changes are attributable to human activities. More conclusive, though, is that aside from four groups who stand by non-committal statements, "no scientific body of national or international standing has maintained a dissenting opinion" (the last was the American Association of Petroleum Geologists who updated their stance in 2007 with a non-committal statement.)

However, I am not a climatologist by any means. As such, I'm left to judge by belief alone: I believe that climatologists have studied this issue and agreed that humans are causing climate change, and that these climatologists do not have sufficient ulterior motives to lie. I don't think it's possible to predict exactly how these changes will manifest themselves, but as a believer that humans are well-suited to the current climatological situation, I can't see any change being likely to give advantage to us — almost all climatological changes will be unpleasant to our situation.

Some people choose instead to believe what they hear through the media, or from someone they respect (regardless of their true expertise as a climatologist), or from a celebrity or public figure, or from their personal experience, or from their non-climatological-expert analysis. Some believe much more strongly in the predictions than the assessment. But in all those differences, people are trying to debate with insufficient information. Belief is irrational and can't be debated: all that can be done is to explain one's rationale and listen to another's rationale and decide for yourself whether you want to change your mind.

Health care, on the other hand, has three sets of experts: one for the health facet, one for the money facet, and one for the moral facet: I have not encountered rigorous scientific analysis from any group, nor on the system as a whole. Doctors (while their medical practice is scientifically based) can only say that most people will live a comfortable life and may need temporary corrective care to maintain that, that any corrective effort is exponentially less severe the earlier it is started, and that a few people will require more constant care to permit a comfortable existence. Insurance companies and nations with nationalized health systems provide data indicating cost; as best I can tell, any system has approximately the same cost across its whole population. Finally, philosophers can provide the moral facet by asking, "is health valuable?" The answer transcends the other two groups as doctors' Hippocratic oath implicitly declares it so, and it is certainly a lucrative proposition as no parent would keep any wealth or a specific possession in preference to their child's life and health.

Without the benefit of a quality analysis, we are left to muddle through argument without full knowledge, again leaning on belief. Do we have more faith in government or corporations (as if they are different masters)? Should we help strangers? Will people we don't know exploit our generosity? Would we be willing to watch our own child die? Would we wish that on someone else?

My point of this exercise is to say that we all select where we get our knowledge and we use our beliefs to decide which knowledge informs our decisions. Implicit in that statement is my own belief that rational, reasoned discourse is the superior form of changing opinions.

Hundreds of People Watch the Beast Pageant at the Dryden

The Beast Pageant screened at the Dryden Theater at George Eastman House (900 East Ave.) tonight. It took me a while to extricate my thoughts from the various sets I helped build and from the scenes I acted in, but I think I finally have a grip on what great all-around acoustic soloist Jon Moses, and Albert Birney were getting at.

On its surface, The Beast Pageant follows Abe from his lifeless industrialized existence on a journey of reconnection with the natural world. It's all told in fantastical dream language, so time, space, and reality really have no grounding. It just is its own special place.

But dig deeper, and there's a layer about the beauty of human beings. Moses even used the phrase "it's an anti-aibrushing movie" in the question-and-answer. And by that, he means that the movie defies the media-generated images of the human form. All of us who acted as part of the natural world were nude (unless fully covered in costume). And the point is we're just regular people. We didn't spend 6 months prior to the film with a personal trainer to ensure our bodies were picture-perfect; rather we were all just people from around town who live normal lives.

This was the most consistently shocking element. You'll note that neither the D&C article nor the one in City Newspaper made mention of the near-constant nudity on screen. And it's because they can't unless they also subtly condemn it. So the authors of those pieces, finding a work they genuinely liked, opted instead to simply omit that fact.

To me this is a terrible precedent. It's not as if anyone in the U.S. does not see themselves naked at least once a day. Yet through the media's constant condemnation of the human body, we are taught to loathe the sight of it. And through that we loathe ourselves. And, oddly enough, we strive to buy products to give us satisfaction — so the media will approve of our appearance.

And so that theme runs through The Beast Pageant as well. The giant machine in Abe's apartment is an entertainment system (in addition to personal companion, and provider of all his physical needs.) The machine resists Abe's attempt to escape — much as the media machine resists the existence of The Beast Pageant.

But somehow, I think The Beast Pageant is going to win, one way or another.

Dogtooth at the Dryden

I headed out to the Dryden Theater at George Eastman House (900 East Ave.) to see Kynodontas (Dogtooth). I suspected so, and sort-of confirmed when I checked Google's Language Tools: Kynodontas is the phonetic spelling of Κυνόδοντας which means "bicuspid" or what we'd usually call the "canine tooth". Breaking things down a bit, σκύλος is "dog", but κυνικός is "canine" and δόντι is "tooth" so it appears to me that the Greek is, as in English, literally "canine tooth". But in a way, calling the film "Dogtooth" makes more sense — the whole premise of the film is as if social customs were "translated" to another language then back again, repeating until no further changes happen.

The Dryden calendar describes the film as a "jet-black comedy about sexual repression". Their write-up implies that the universe where the film takes place is essentially the same as our own, and that the depicted family is highly unusual. I took away that the universe of the film is represented by the family — that the family is more a typical family than anything else. Since almost the entirety of the film is within the family's securely secluded compound of a home, there's little evidence to support either case.

The title comes from the notion that the central couple's two daughters and son must wait for a "dogtooth" to fall out before they are permitted to leave the compound. In the mean time, the family has fabricated games, they lie about language to their children (i.e. a "zombie" is a small yellow flower), and the outside world is said to be inhospitable and dangerous. But the story is told in an extremely dry fashion: as if it's all just a day-in-the-life of any family, with all the mundane details. Except, of course, that the behavior is so strange to us as to be disturbing — the father hires a woman at his workplace to engage in ritualistic, loveless sex with his son, for instance.

I saw the film in two ways. First was that it represented an example of fundamentalist logic. The father was the only one permitted to leave, and he provided for all the family's needs, and supplied all their information as he saw fit. Second, and more strongly, I felt it was just as bizarre as an outside culture may see how we live.

As it is, I spend a lot of time frustrated with the status quo and how it goes against logic, reason, and goodness. How can it be, for instance, that a person can be killed by a car and it's likely they will be blamed for it? Is it not the driver's responsibility to be in total control of their machine? It seems that an outside culture would be horrified to learn that we think this is okay.

The film just flooded me with more of the same. Has anyone ever killed a spider, bee, or snake for no logical reason other than we learned at an early age that these things are evil or dangerous? Can you think of a time when your parent (or you as a parent) ever told a child a lie about what a word means because they weren't "ready" to understand it yet? And what of all the myths that are passed off as fact in this supposed time of reason? — cell phones never caused a gas station fire (it's the static charge from getting into and out of the car), and insisting that patrons wear shoes does not make a restaurant more sanitary, to name a couple.

I will add that the film stirred quite a bit of controversy (and discussion).  Several people walked out during the screening, and almost as many people hated it as loved it.  One factor was some of the more shocking and visceral scenes which (curiously enough) depicted sex or violence. Another was the patriarchal, totalitarian state of affairs within the household. And the lack of comedy to many people's sensibilities. So it's definitely not for everyone, and not a whimsical film to enjoy on a rainy afternoon. At least not for everyone.

Story Slam at Writers and Books

It's been a while since I did something outside my comfort zone. Part of that is that my comfort zone is much larger than before, so finding new things is itself a challenge. Nonetheless, performing still panics me, so I decided to go to the Story Slam at Writers and Books (740 University Ave.) It's hosted by Carol Roberts and organized (for now) as a way for people to tell a 5-minute true story. It was fascinating to enter among a room of strangers and leave feeling quite a lot closer to them through just one personal story. I decided to tell the tale of the $20 I found after the High Falls Film Festival in 2003 that led to me losing my job — I wrote about it when it happened as well.

Anyway, the idea is similar to The Moth StorySLAMs, although minus the competition. Some were better than others for various reasons, but it's not so much a "slam" as it is just a way for people to connect. I'll probably go back next month, although I expect it to be much different as I would feel like I met half the people there this month.

L'enfer De Henri-George Clouzot (Clouzot's Inferno) and Gone With the Pope at the Dryden

Although I didn't bother with a pass this year, I did head out to two films I wanted to see at The 360|365 Film Festival (formerly the Rochester High Falls International Film Festival): L'enfer De Henri-George Clouzot (Clouzot's Inferno) and Gone With the Pope, screening in sequence at the Dryden Theatre at George Eastman House (900 East Ave.)

The former is a quasi-documentary about the respected French director Henri-George Clouzot and how he failed to complete L'enfer in 1964.  It's also sort-of a completion of that film.  The gist is that it was to be a film about jealousy and obsession. Serge Reggiani plays an older man married to the much younger Romy Schneider. They buy a small hotel together, yet whenever the train rumbles across the trellis bridge high above, Reggiani's character grows insane with jealousy. The physical world distorts and all he sees is his the parts of his wife's actions that suggest infidelity. It may be all in his head; it may be true; it may be both.

Clouzot began some experimentation with visual effects for the distortions. When the studio saw his work, the gave him literally a blank check, so he continued experimenting — creating some astonishing effects in the process. He was late to start actual shooting, and despite his insomnia, was unable to keep the three film crews shooting efficiently. He pushed them and his actors beyond their limits. Some walked off — Reggiani eventually did. Even worse: there was a physical deadline because the lake adjacent to the location was to feed a soon-to-be operational hydroelectric dam and essentially disappear.

So he became obsessed. He tried pushing things further. He shot scenes that were already complete. He essentially drove the production full-speed into the impending deadline. But once he had his heart attack on set, that was pretty much the end. Although he survived, he never finished the picture.

The documentary explains all this, and is fully worthwhile to see even if only for the sampling of brilliant effects shots (or, if you prefer, images of the adorable Romy Schneider and her gorgeous co-star Dany Carrel mostly wearing bikinis). Clouzot's goal was to create a film like none other — an entirely new kind of film-making. And I think he succeed perfectly. He made a film about obsession, and it was never to be completed. And by presenting it in titillating bits and pieces through the documentary filter, the obsessive feeling is perfectly achieved. I desperately want to see the finished product, but I know that any real version of the film would absolutely fail to be perfect enough — the very definition of obsession. If Clouzot wasn't consciously aware of it, his artist's heart certainly was: I believe some part of him certainly knew that not completing the film was the only way to properly obey the art.

After a brief intermission, I was back to see Duke Mitchell's Gone With the Pope. In some ways it was similar to L'enfer De Henri-George Clouzot (Clouzot's Inferno) in that it was a labor of love, created only when the conditions were right. It's different in that it's a raunchy exploitation film from the 1970's and shot on a very limited budget. Apparently Mitchell was a lounge performer in Las Vegas, and used his connections with casino operators to get permission to shoot his film on weekends. Using amateur actors, a fresh-out-of-film-school talented cinematographer, and the passionate performance of Mitchell himself, he set out to make a film about mob hits and, apparently, a loving criticism of the Catholic church — nearly a prayer to God in fact.

So once he got the film shot, he edited a rough cut but eventually stopped working on it. His son Jeffrey Mitchell (who also wrote and performed several songs for the film) became caretaker when his father died in 1981. Bob Murawski of Grindhouse Releasing liked Duke Mitchell's earlier film Massacre Mafia Style and tracked down Jeffrey Mitchell. Mitchell mentioned to Murawski that he had a bunch of material from his father's incomplete film and offered it to see what Murawski could do with it.

So Murawski, being an established editor in Hollywood (editing Spider-Man, for instance) decided to tinker with editing Mitchell's unfinished film in his spare time. The result is Gone With the Pope. I think it got finished perfectly in exactly the right way. Mitchell started it as a labor of love in the 1970's — finding the best people he could to do the task. You could say that he never found a suitable editor — at least one who would work for cheap and do a good job — until years after his own death when Murawski picked it up and did exactly that.

Murawski and executive-producer Chris Innis were on hand to answer questions and provide a lot of the background story I told about the film. One last bit of trivia: Murawski surmised that Mitchell would do exactly one take for every shot, sometimes writing the dialog in marker on a legal pad for his actors to read. As such, almost every shot was included in the resulting film.

In all it's a wonderful cinematic experience, so long as you can stomach the frequent bad acting, several scenes of over-the-top exploitation of women, and quite a lot of astoundingly politically incorrect language directed at blacks.