Dreams Are What Le Cinema Is For: Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean - 1982

COME BACK TO THE 5 & DIME JIMMY DEAN, JIMMY DEAN 1982 lecinemadreams.blogspot.com /2015/03/come-back-to-5-dime-jimmy-dean-jimmy.html

“Life is never quite interesting enough, somehow. You people who come to the movies know that.”

Dolly Gallagher Levi - The Matchmaker

Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean is a (melo)dramatization of what can happen to lives when the consoling balm of idol worship (movie or otherwise) becomes a crutch for self-delusion, avoidance, and the denial of truth.

As anyone knows who has spent more than five minutes at an autograph convention; attended a pro sporting event; visited Comic-Con; stood among the glassy-eyed throngs outside a movie premiere; or navigated the choppy waters of an internet fansite chat room (a drama-queen war zone littered with trolling land mines): fame-culture idol worship and devout religious fanaticism are merely different sides of the same coin.

Life presents us with challenges and can sometimes feel like a cruel, dispiriting, achingly lonely place. In those moments when we feel its sting most keenly, it’s natural to seek solace (and sometimes escape) in the arts: that spiritual oasis of inspiration and beauty that has the power to restore hope to the human soul the way rainfall can restore life to the scorched, arid plains of a drought-plagued Texas town.

But all too often the need to salve the pain of life and fill the void of loneliness through external means (as opposed to, say, self-reflection and action) leads to the quick-fix distraction of fame culture. Fame culture being the existential bait-and-switch that says our personal lives can somehow be enriched through the over-idealization of someone else’s. Particularly the lives of those perfect demigods and goddesses of the silver screen.

1/11

Fame culture doesn’t speak to the individual who works to fulfill his/her potential through the inspirational example set by the genius and talent of others. Fame culture merely requires one to surrender the concerns of one's own existence to the enthralled pursuit of information about, and preoccupation with, the comings and goings of the rich and famous. Such passive fealty is rewarded with the blessed gift of never having to think for a second about one's own life, one's own concerns, or anything remotely connected to what is real and germane to one's life. As questionable a tradeoff as this seems, it represents the absolute cornerstone of what we jokingly refer to as pop culture.

“Believing is so funny isn’t it? When what you believe in doesn’t even know you exist.”

Entire television networks and charitably 85% of the internet are devoted to feeding us ‘round-the-clock updates on what celebrities are up to. Celebrities whose careers and personal lives are staunchly and vigilantly defended against slander and attack by legions of devoted fans. Fandom of the sort that leads to cyber-bullying, broken friendships, and in extreme cases, death threats.

All rather sad when faced with the reality that celebrities by and large go about the business of living their lives grateful for, yet blithely unaware of, said fans’ existence (That is, outside of the hefty dollars fan devotion brings to their bank accounts. Money which enables them—irony of ironies—to build stronger fortresses, hire more bodyguards, and enforce stricter security…all the better to keep fans at arm's length.) “‘Cause growing up is awfuller than all the awful things that ever were."

- Peter Pan

2/11

The desire to lose oneself/find oneself in the idealized illusion of salvation presented by the arts and fame culture is something most keenly felt in adolescence. Adolescence being the time when, in the immortal words of The Facts of Life theme song: “The world never seems to be living up to your dreams.” Celebrity worship allows for the kind of escapism that can make the bullied and isolated feel less like outsiders and misfits, providing as it does an outlet for pent-up emotional release. At its best, the idolization of the famous can be a catalyst for change and growth; at its worst, fame idolatry can be such an effective pain reliever that it encourages avoidance, inhibits emotional growth, and promotes living in the past.

“Think what you can keep ignoring…”

Stephen Sondheim - Company The year is 1975, and on the 20th anniversary of the death of James Dean, the last remaining members of The Disciples of James Dean (make that the last remaining interested members)—a fan club which held its weekly meetings afterhours in the local Woolworth’s 5 & Dime—return to the drought-ridden, neardeserted, West Texas town of McCarthy for a reunion.

Still residing in McCarthy in various states of arrested development are: moralistic bible-thumper Juanita (Sudie Bond), who inherited the 5 & Dime after her husband died; goodtime girl Sissy (Cher), “The best roller-skater in all of West Texas” and overproud owner of the biggest boobs in town; and Mona (Dennis), James Dean fan club leader and lifetime Woolworth employee whose preeminent moment in life was being chosen as an extra in the film Giant (although no one has ever been able to find her in the film), and who lays claim to being the mother of James Dean’s only son.

The only out-of-town attendees are boisterous Stella Mae (Kathy Bates), now the

September 30, 1955 Members of the McCarthy, Texas James Dean Fan Club, The Disciples of James Dean, react to news of the actor's death

Sandy Dennis as Mona

wife of a Dallas oil millionaire, and mousy Edna Louise (Marta Heflin), pregnant with her 7th child and still, as she was in high-school, ever on the receiving end of Stella Mae’s relentless verbal abuse.

Into this airless environment of stasis comes Joanne (a wonderfully reined-in Karen Black) playing a chaos device in a tailored suit; a woman-mysterious in a yellow Porsche (Dean died in a Porsche). In true Southern Gothic tradition, her presence incites the unearthing of secrets and the head-on confrontation of several dark and painful truths.

And as for the two Jimmy Deans of the title, they are less a titular redundancy than a reference to the two unseen Jimmy Deans of the tale. One is the Hollywood actor whose untimely death at age 24 assured him a place of cultish immortality; the other is Mona's twenty-year-old son Jimmy Dean Jr, a rebel with considerable cause. Both are the unseen male presence—"ghosts" if you will—which figure so prominently in Mona's delusions. Both make her feel special and give her life importance.

As titles go, I was never too crazy about Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean which always reminded me too much of the unpleasant, similarly phrase-titled 1976 film When You Comin’ Back, Red Ryder? … which as it so happens, also had a diner setting. But I suppose it might also be a nod to Inge's Come Back Little 3/11

Sheba and that play's similar theme of longing for an idealized past. But who cares about a title when you have Altman alumnae Sandy Dennis (That Cold Day in the Park) and Karen Black (Nashville) joined by pop-star, tabloid queen, Cher returning to the big screen for the first time since her somnambulistic title-role performance in 1969s Chastity?

I saw Jimmy Dean when it was released in Los Angeles in the fall of 1982. The buzz at the time was that, on the heels of the flop trifecta of Quintet, A Perfect Couple, and HealtH (the latter I don’t recall even opening in LA), plus the off-beat oddity that was Popeye; Jimmy Dean was to be a return to 3 Women form for Altman. Filmed on a shoestring budget, shot on Super16mm and blown up to 35mm, in a year of bloated megafilms (ET, Annie, Tron) Jimmy Dean was small, personal, and idiosyncratically appealing (and oh so '70s) in its determination to be an anti-blockbuster.

Cher as Sissy

Long before Carol Burnett’s hilarious “Eunice” character came along and forever altered my ability to take the genre completely seriously, I have been in love with Southern Gothic films. Adapted from the Karen Black as Joanne works of authors like Tennessee Williams, Eugene O’Neill, and William Inge, these extravagantly melodramatic films had their heyday in the sexually repressed climate of the '50s. Their crisis-filled storylines—– all sex, secrets, lies, and hypocrisy—– stylistically dramatizing the submerged conflicts and contradictions of an era obsessed with sex, yet rooted in oppressive Christian dogma and the sustained illusion of conformity at all costs.

Though initially drawn to the genre for its female-driven narratives and the camp potential of the traditionally overheated Kathy Bates as Stella Mae performances; I eventually came to appreciate the subtle queer-coding concealed in so many of the stories related to isolated individuals struggling to find love and self-acceptance in environments unsympathetic to anyone not fitting in with the mainstream.

Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean may not be true Southern Gothic per se, but it has all the trappings. It’s got ponderous themes (Is the entire world just a deserted dustbowl full of pitiful souls trying to give our lives meaning by worshiping gods that don’t even know we exist?); weighty symbolism (Reata, the palatial mansion 4/11

in Giant, is, like so many of the characters at the 5 & Dime, only a false façade); religious allegory (Mona's assertion that she was "chosen" to bring Dean's only son into the world); and a steady stream of tearful disclosures and shocking revelations done to a fare-thee-well by a cast to die for.

WHAT I LOVE ABOUT THIS FILM In his book, Hollywood from Vietnam to Reagan, late film critic Robin Wood makes an interesting point about how often the best of Robert Altman’s films are those expressing the female (if not necessarily feminist) perspective. I’d have to agree. Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean, makes a superb companion piece to 3 Women: the former being a study in reality imposing itself upon the guarded illusions of women with nothing to cling to but the dreams of the past; the latter a kind of magicrealist exercise in which fantasy and wishfulfillment come to erode the personalities of three dissimilar women.

Marta Heflin as Edna Louise

Featuring the same cast as the film, Robert Altman mounted a much-ballyhooed Broadway production of Ed Graczyk's play early in 1982. The critics were not kind. The show closed after 52 performances. A week later the film version was underway and completed in 19 days.

5/11

Making his film debut as Joseph Qualley, a teen bullied for dressing up in women's clothes, openly gay actor Mark Patton (A Nightmare on Elm Street 2) was a real-life victim of bullying growing up in his hometown of Riverside, Mo.

"Miracle Whip is poetry, mayonnaise isn't."

Robert Altman defending one of the improvised changes he imposed upon Graczyk's screenplay.

Sudie Bond as Juanita

6/11

While I've always had a little problem with the actual screenplay for Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean (five major epiphanies in one afternoon seems a tad crowded even for a 20-year reunion), I have nothing but praise for the stellar performances, the film's themes, and Altman's sensitive and thoughtful direction. This movie is a MAJOR favorite.

PERFORMANCES Curious that it took the formulaic, “high-concept” Hollywood of the 1980s to unite my favorite iconoclast director with two of the most famously idiosyncratic actresses of the '70s. Much has been written about the mannered acting styles of Sandy Dennis and Karen Black, but in Jimmy Dean, the stark originality of these actresses rescues the film from the kind of Steel Magnolias down-home, southern-fried clichés Graczyk’s screenplay flirts so recklessly with.

As with so many Altman films, the performances here represent the best example of ensemble work; each character fleshed out in ways that make even the most theatrical contrivances of the plot feel genuine and emanating from a place of authenticity.

Deservedly so, Cher was singled out for a great deal of critical acclaim for her performance. After having become something of a tabloid punchline for the public soap-opera that was her personal life, she amazed audiences by more than holding her own with several formidable seasoned professionals. Her relaxed, natural performance nicely offsets the more eccentric contributions of her costars (although Sudie Bond comes across as perhaps the most real of Graczyk's characters) and she is a delight to watch. Mike Nichols, after seeing her in the Broadway production, cast her opposite Meryl Streep in 1983s Silkwood.

THE STUFF OF FANTASY One of my favorite quotes is Bergen Evans’ “We may be through with the past, but the past is not through with us.”

In Jimmy Dean the past of 1955 and the present of 1975 play out simultaneously on opposite sides of mirrors situated behind the Woolworth’s soda fountain counter. Each side serving to illuminate and provide insight and counterpoint to the actions and motivations of the characters.

I’ve never seen a theatrical production of this film, but on the DVD commentary, the playwright says it was Altman’s 7/11

idea (one he didn’t agree with) to have the same actors play their adult and 16-year-old selves. Maybe the decision isn’t true to Graczyk’s vision, but Altman’s idea makes for a marvelous visual commentary if you want to make a case for these characters never changing. Watching the youthful 1955 sequences played by the same mature actresses in the 1975 scenes reinforced for me the feeling that the seeds of what these characters would become has already taken root. It’s a creative choice which I think imbues Graczyk's sometimes overstressed plot points with real poignancy and poetry.

THE STUFF OF DREAMS Robert Altman has often expressed a dislike of idol worship and fame culture, feeling it distracts people from looking at their own problems, and, like religion, encourages them not to think for themselves. It's certainly a theme he’s addressed before in his films (Nashville, Buffalo Bill & the Indians, HealtH, and The Player).

In a 1982 interview for New York Magazine, Robert Atman stated that one of the main reasons he was drawn to making Come Maybe people don't change. Perhaps we just never saw who they really were.

Back to the 5 & Dime Jimmy Dean, Jimmy Dean was to counterbalance his 1957 documentary The James Dean Story: a sparse, nonsensationalistic look at the brief life of the actor that Altman felt was ultimately misunderstood and subverted into a work of hagiography by James Dean cultists.

8/11

Thanks to the internet, I at last got to see that for-years-rumoredabout nude photo of James Dean that figures in the narrative and Stella Mae paid over $50 dollars for (Edna Louise: "Is that a tree branch in his hand, or what?"). I personally don't think it looks much like him, but I do love a good myth.

Altman’s adaptation of Graczyk’s play, which depicts the most devout of Dean’s worshippers as an intensely unbalanced woman coping with the emptiness of her existence by shrouding herself in an elaborate delusion, does indeed stand in stark contrast to the harmless, romanticized view of fandom promoted by the media and so-called entertainment news.

But what I found most provocative and what gave me the most food for thought in Jimmy Dean is how ingeniously it dramatized the two-way mirror effect of idol worship.

One side of the mirror is idealized fantasy, the other is reality. The idealized side is the side we project ourselves into when we escape into movies or obsess over the lives of celebrities. There, time is frozen. We don’t have to grow up, and the only risk is that it can become a time-stealing distraction.

The reality side of the mirror offers nothing but the naked lightbulb of having to look clearly at ourselves and our lives. Tragedy is when the world of dreams becomes so compelling to us, reality starts to pale in comparison.

Salvation comes through the realization that it is only on the reality side of the mirror where genuine happiness and fulfillment is possible.

Like a great many gay men of my generation who grew up feeling isolated and misunderstood, movies were my solace, escape, salvation, and inspiration. I grew up loving movies and movie stars, and, as the title of this blog asserts, they were the stuff to inspire dreams.

I was one of the lucky ones in that I didn’t lose myself in my love of movies (well, not completely) and that my own pop cultural obsession (Xanadu… yes, THAT Xanadu) altered the course of my life and led me to a profession which has been more fulfilling to me than I ever could have imagined.

Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean is a reminder that the arts are here to help us better cope with life, not retreat from it.

Altman may have disliked celebrity culture, but idol-worship (in the form of the standing-room-only throngs crammed into the Martin Beck Theater to see Cher's legit stage debut) played a huge role in the theatrical production even 52 performances

9/11

BONUS MATERIAL Sandy Dennis' character in this film claims that her child is the son of James Dean. In the 2007 documentary Confessions of a Superhero, Christopher Dennis, a wannabe actor who dresses as Superman for tips in front of Grauman's Chinese Theater in Hollywood, claims to be the secret son of Sandy Dennis.

Somewhat hooty 1982 TV commercial for the brief Broadway run of Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean.

Robert Altman's documentary: The James Dean Story (1957) on YouTube.

Cher actually made her feature film debut playing herself opposite Sonny Bono in the musical comedy spoof, Good Times - 1967 (it's also director William Friedkin's first film, and is in its own way, every bit as terrifying as The Exorcist). In 1969 with a script by Bono, Cher made her dramatic acting debut in Chastity, A film in which she plays a hippie drifter with one facial expression. Both are available on YouTube and are prime examples of late-60s cinema.

The DVD of Come Back to the 5 & Dime Jimmy Dean, Jimmy Dean has as its only extra feature, a great, manyaxes-to-grind interview with playwright Ed Graczyk, who. while respectful, clearly did not relish working with Robert Altman. Like listening to an embittered Paul Morrissey griping about how Andy Warhol got all the credit for the films he directed, Graczyk seems loathe to extend any gratitude to Altman for his part in making Jimmy Dean the playwright's most well-known play. Instead he devotes considerable time detailing (in admittedly enjoyable behindthe-scenes- anecdotes) the many ways in which Altman deviated from his original concept.

Copyright Š Ken Anderson

10/11

The Disciples of James Dean - 1955 James Dean is the perfect pop culture icon. A figure of idolatry who didn't live long enough to disappoint, disillusion, or age (in other words, seem human). Like all gods, he remains forever unchanged in a state of youthful perfection,

11/11