The measure of Schindler’s audacity is stupendous. His first factory makes pots and pans. His second makes shell casings. Both factories are so inefficient they make hardly any contribution to the Nazi war effort. A more cautious man might have insisted that the factories produced fine pots and usable casings, to make them invaluable to the Nazis. The full measure of Schindler’s obsession is that he wanted to save Jewish lives and produce unusable goods—all the while wearing a Nazi party badge on the lapel of his expensive black-market suit.
The key to his character is found in his first big scene, in a nightclub frequented by Nazi officers. We gather that his resources consist of the money in his pocket and the clothes he stands up in. He walks into the club, sends the best champagne to a table of high-ranking Nazis, and soon has the Nazis and their girlfriends sitting at his table, which swells with late arrivals. Who is this man? Why, Oskar Schindler, of course. And who is that? The Reich never figures out the answer to that question.
Schindler’s strategy as a con man is to always seem in charge, to seem well connected, to lavish powerful Nazis with gifts and bribes, and to stride, tall and imperious, through situations that would break a lesser man. He also has the con man’s knack of disguising the real object of the con. The Nazis accept his bribes and assume his purpose is to enrich himself through the war. They do not object, because he enriches them, too. It never occurs to them that he is actually saving Jews. There is that ancient story about how the guards search the thief’s wheelbarrow every day, unable to figure out what he is stealing. He is stealing wheelbarrows. The Jews are Schindler’s wheelbarrows.
Some of the most dramatic scenes in the movie show Schindler literally snatching his workers from the maw of death. He rescues Stern from a death train. Then he redirects a trainload of his male workers from Auschwitz to his hometown in Czechoslovakia. When the women’s train is misrouted to Auschwitz in error, Schindler boldly strides into the death camp and bribes the commandant to ship them back out again. His insight here is that no one would walk into Auschwitz on such a mission if he were not the real thing. His very boldness is his shield.
Stern, of course, quickly figures out that Schindler’s real game is not to get rich but to save lives. Yet this is not said aloud until Schindler has Stern make a list of some 1,100 workers who will be transported to Czechoslovakia. “The list is an absolute good,” Stern tells him. “The list is life. All around its margins lies the gulf.”
Consider now Commandant Amon Goeth (Ralph Fiennes), the Nazi who has power over the Krakow ghetto and later over the camp where the Jews are moved. He stands on the balcony of his ski chalet and shoots Jews as target practice, destroying any shred of hope they may have that the Nazi policies will follow some sane pattern. If they can die arbitrarily at his whim, then both protest and adherence are meaningless, and useless.
Goeth is clearly mad. War masks his underlying nature as a serial killer. His cruelty twists back on his victims: He spares a life only long enough to give his victim hope, and then shoots him. Seeing Schindler’s List again recently, I wondered if it was a weakness to make Goeth insane. Would it have been better for Spielberg to focus instead on a Nazi functionary—an “ordinary” man who is simply following orders? The terror of the Holocaust comes not because a monster like Goeth could murder people, but because thousands of people snatched from their everyday lives became, in the chilling phrase, Hitler’s willing executioners.
I don’t know. The film as Spielberg made it is haunting and powerful; perhaps it was necessary to have a one-dimensional villain in a film whose hero has so many hidden dimensions. The ordinary man who was just “following orders” might have disturbed the focus of the film—although he would have been in contrast with Schindler, an ordinary man who did not follow orders.
Schindler’s List gives us information about how parts of the Holocaust operated but does not explain it, because it is inexplicable that men could practice genocide. Or so we want to believe. In fact, genocide is a commonplace in human history, and is happening right now in Africa, the Middle East, Afghanistan, and elsewhere. The United States was colonized through a policy of genocide against native peoples. Religion and race are markers that we use to hate one another, and unless we can get beyond them, we must concede we are potential executioners. The power of Spielberg’s film is not that it explains evil, but that it insists that men can be good in the face of it, and that good can prevail.
The film’s ending brings me to tears. At the end of the war, Schindler’s Jews are in a strange land—stranded, but alive. A member of the liberating Russian forces asks them, “Isn’t a town over there?” and they walk off toward the horizon. The next shot fades from black and white into color. At first we think it may be a continuation of the previous action, until we see that the men and women on the crest of the hill are dressed differently now. And then it strikes us, with the force of a blow: Those are Schindler’s Jews. We are looking at the actual survivors and their children as they visit Oskar Schindler’s grave. The movie began with a list of Jews being confined to the ghetto. It ends with a list of some who were saved. The list is an absolute good. The list is life. All around its margins lies the gulf.
The Shawshank Redemption
R, 142 m., 1994
Tim Robbins (Andy Dufresne), Morgan Freeman (Ellis Boyd “Red” Redding), Bob Gunton (Warden Norton). Directed by Frank Darabont and produced by Liz Glotzer, David V. Lester, and Niki Marvin. Screenplay by Darabont, based on the short story “Rita Hayworth and the Shawshank Redemption” by Stephen King.
It is a strange comment to make about a film set inside a prison, but The Shawshank Redemption creates a warm hold on our feelings because it makes us a member of a family. Many movies offer us vicarious experiences and quick, superficial emotions. Shawshank slows down and looks. It uses the narrator’s calm, observant voice to include us in the story of men who have formed a community behind bars. It is deeper than most films; about continuity in a lifetime, based on friendship and hope.
Interesting that although the hero of the film is the convicted former banker Andy Dufresne (Tim Robbins), the action is never seen from his point of view. The film’s opening scene shows him being given two life sentences for the murder of his wife and her lover, and then we move, permanently, to a point of view representing the prison population and particularly the lifer Ellis “Red” Redding (Morgan Freeman). It is his voice remembering the first time he saw Andy (“looked like a stiff breeze would blow him over”), and predicting, wrongly, that he wouldn’t make it in prison.
From Andy’s arrival on the prison bus to the film’s end, we see only how others see him—Red, who becomes his best friend, Brooks the old librarian, the corrupt Warden Norton, guards and prisoners. Red is our surrogate. He’s the one we identify with, and the redemption, when it comes, is Red’s. We’ve been shown by Andy’s example that you have to keep true to yourself, not lose hope, bide your time, set a quiet example, and look for your chance. “I guess it comes down to a simple choice, really,” he tells Red. “Get busy livin’ or get busy dyin’.”
The key to the film’s structure, I think, is that it’s not about its hero, but about our relationship with him—our curiosity, our pity, our admiration. If Andy had been the heroic center, bravely enduring, the film would have been conventional, and less mysterious. But we wonder about this guy. Did he really kill those two people? Why does he keep so much to himself? Why can he amble through the prison yard like a free man on a stroll, when everyone else plods or sidles?