Why are cinemas disappearing from our high streets?

Picture houses used to be at the heart of communities; now they're almost invisible

 

How encouraging that film exhibition in the UK is no longer facing the threat of extinction that loomed in the 1980s. Back then, the video revolution ate into audience numbers with its big, chomping top-loader mouth, and many towns woke to discover they were in possession of a brand new bingo hall, but were also one cinema the poorer.

So audiences are going to cinemas now. But where are the cinemas going? The dominance of the multiplexes has had the strange effect of pushing the cinema into the closet — or, more accurately, into the shopping centre. I’m not here to take issue with the mall multiplex, a phenomenon that began in the US, or with its occasional technical shortcomings, poor staffing issues and so on. But what its popularity has done is to remove cinema from the physical architecture of our towns and cities. Oh, there are exceptions — the Curzon, Everyman and Picturehouse chains, as well as thriving cinemas such as Brighton’s Duke of York (now owned by Picturehouse) or the Glasgow Film Theatre — but for the most part it remains an exotic experience to drive or walk through a town outside London and actually pass a cinema. A functioning cinema, that is. With a marquee [a text display of the films showing above the entrance of the cinema].

A director described to me recently the disheartening feeling each time he turned up to introduce films or conduct Q&A sessions at a US cinema, only to find that each one was in a mall, or nestled within some concrete structure not visible from the street. We tuck most of our cinemas away now as though we are ashamed of them. Many of the others are derelict and/or barricaded (like the much-fought-for EMD cinema in Walthamstow, which I have written about here before), or else remodelled into other businesses (such as the gym on London’s St Martin’s Lane, WC2, which was once the city’s plushest arthouse venue, the subterranean Lumiere Cinema, where I used to go to see first runs of Peter Greenaway films — and, more importantly, to see disgusted patrons walk out of those same Peter Greenaway films).

Time presses on. And this is no lament for that fact. But couldn’t we make more of a fuss of the cinemas that we do have left? I’ll give you an example: my local Odeon, in South Woodford, east London. Admittedly I have a sentimental attachment to this particular cinema, since it was the site of many formative experiences for me from childhood (when it was The Majestic, and then the ABC) and throughout my adolescence. Even setting that aside, it’s hard for a cinema lover not to be appalled by the cinema’s recent decision to throw in the towel.

Oh, it’s still open. But the posters, those titillating mementoes, are all out of sight, and the one display visible from the street shows some tatty standees behind a dirty window. Worst of all, the cinema has given up on its own marquee. Do films come and go so quickly now that there’s simply no point advertising their existence? I’m inclined to think it’s more about the move of cinemas toward anonymity, facelessness, anything but the demonstrative beauty of the art deco picture palaces.

I used to love the marquee display — those big, clunky letters strung up on the illuminated frontage so that the titles of the films could be seen from neighbouring postcodes. The spookiest sensation of all was when you emerged from the cinema after the last show on a Thursday night, only to find that all trace of the film which had just ended had been removed by the cinema employees, who had hung in its place on the marquee the title of the new week’s attractions. You had only your fragile memory of what you had just seen to prove you had even been there at all.

There’s no marquee now, just a message in capital letters that reads: check our website or call for listings. They could have saved even more letters, even more manpower, had they opted for a more candid declaration, something along the lines of Odeon: we can't be arsed.

A cinema in the Forties in Derbyshire. Credit: Getty Images

Ryan Gilbey is the New Statesman's film critic. He is also the author of It Don't Worry Me (Faber), about 1970s US cinema, and a study of Groundhog Day in the "Modern Classics" series (BFI Publishing). He was named reviewer of the year in the 2007 Press Gazette awards.

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Yiyun Li: Can reading help you conquer depression?

In her memoir of depression and reading, Yiyun Li speaks to all those with unquiet minds.

Most sufferers of severe depression will tell you that the condition is incommunicable: it cannot be expressed, except through metaphors, and then those, too, are pitifully inadequate. How does one talk about a great, centrifugal force that spins the self away to fragments, or towards annihilation, leaving no stable, immutable self to write about?

Dear Friend, from My Life I Write to You in Your Life (the title is a quotation from a letter by Katherine Mansfield) is a memoir of depression and reading, and the first work of non-fiction by the acclaimed Chinese-American writer Yiyun Li, whose books include the prize-winning debut collection A Thousand Years of Good Prayers and The Vagrants, her astonishing and bleak first novel. In Dear Friend, she grapples with the question that lies at the heart of books as diverse as William Styron’s Darkness Visible and Andrew Solomon’s Noonday Demon, but from the outset Li swerves away: she never once mentions depression by name, talking instead about “a difficult time”, or her mind being in “poor shape”, and about “this emptiness in me”.

A severe reluctance to talk about herself has led her to devise a way of writing about emotions in a forensically intellectual manner, subjecting each feeling to the rigours of close reading and an investigation-by-argument not a million miles from the practice of philosophers. In fact, the first chapter of the book is divided into 24 short subsections, of anything between four lines and just over a page: a collection of thoughts, observations, memories, aphoristic distillations, even propositions.

This sets the formal template for what follows: the titles of the subsequent chapters lead one to expect thematic unity, but the greater coherence comes from Li’s overarching project in Dear Friend of thinking about time. She starts out with the notion that the book “would be a way to test – to assay – thoughts about time. There was even a vision of an after, when my confusions would be sorted out.” To talk of a “before” and “after” is to acknowledge an intervening present; all posit an experience unfolding in time. But right from the start she is acutely conscious of a self-defeating task: “To assay one’s ideas about time while time remains unsettled and elusive feels futile.”

This compulsive argumentation and dissection of feelings into ever finer strands can produce the occasionally cloudy culmination, usually aphoristic or epigrammatic in style, almost always paradoxical. Even context fails to illuminate fully, for example, these sentences on Elizabeth Bowen: “‘The moment one is sad one is ordinary,’ she [Bowen] wrote. But that is not enough. The moment one feels anything one feels fatal.” Or: “To say nothing matters is to admit that everything matters.” Li’s emotions are thoughts, a pre-emptive mechanism to salvage a frangible self; perhaps this is the only way one can talk about an illness that eats the very faculty that produces thought. “As a body suffers from an auto-immune disease,” she writes, “my mind targets every feeling and thought it creates.”

Slowly, a bare-bones biographical narrative emerges: an immature, unstable monster of a mother; a quiet, fatalistic and long-suffering father; episodes from a childhood in China; a career in science cast aside for writing; two stays in hospital for serious depressive episodes (we find out their exact nature only in the afterword).

But, other than the self-consuming mind, the one constant running through this ­deliberately fractured memoir, like a flowing stream whose noise is always present, sometimes near, sometimes far, is the theme of reading. Here, too, Li is original in her approach, in describing how writers speak to her unquiet mind or to the darkness at her core. Take her love of biography or writers’ correspondence. She tells us that it springs from “the need – the neediness – to find shelter from one’s uncertain self in other lives”. It is heart-rending to read that she finds her “real context” in books: “. . . all that could not be solved in my life was merely a trifle as long as I kept it at a distance. Between that suspended life and myself were these dead people and imagined characters. One could spend one’s days among them as a child arranges a circle of stuffed animals when the darkness of night closes in.”

Li is a writer who has made her name in the lyrical-realist school, producing pellucidly moving works that enrich our understanding of psychological interiority and affect, so it is not surprising to note her admiration and love for Turgenev and Chekhov, Mansfield, John McGahern, William Trevor, Stefan Zweig, Bowen. More unpredictable, at least when these first occur, are the names of Marianne Moore, Graham Greene and Philip Larkin; the Moore and Larkin connections with her life are particularly unexpected when they unfurl.

There is a beautiful and profound chapter on renouncing her mother tongue – even though Li never wrote in Chinese – and the decision to adopt English. She gives the ­penultimate chapter of her book, fittingly, to the writer who has mattered to her most: Trevor, a writer she “aspired to be”, “to see as he does”. At the end of her assay there is a sense of endurance; this book is “an experiment in establishing a truce with what cannot be changed”, a terribly beautiful gift to the reader, who will always remain locked in her own life as the author is in hers.

Neel Mukherjee’s most recent novel is “The Lives of Others” (Vintage)

Neel Mukherjee is an Indian writer writing in English. His book The Lives of Others was shortlisted for the 2014 Man Booker Prize and he reviews fiction for the New Statesman. 

This article first appeared in the 24 February 2017 issue of the New Statesman, The world after Brexit