Is it ever right to clap in the cinema? Yes, sometimes it is

It used to seem pointless and self-congratulatory - but in the right circumstances, applause can signify solidarity, celebration and joy.

I was fortunate enough to be in Los Angeles recently when the marvellous Beverly Cinema marked the recent death of Karen Black with a screening of a 35mm print of Robert Altman’s Nashville. This is many people’s favourite film among Altman’s work. It’s the point at which he found a storytelling canvas (the screenplay is by Joan Tewkesbury) every bit as multi-layered, ambitious and sophisticated as the techniques he had been pioneering up to that point. You’ll know the sort of thing: multiple actors yapping and improvising away, their overlapping lines picked up by radio-mike technology, while the cameras zoom in and out surreptitiously on actors who could never be entirely sure when, or even if, they were in shot. Personally, I always cite McCabe and Mrs Miller, the woozy western he made four years earlier, as not only my favourite Altman but my most cherished film of all time. Nashville, though, is indisputably a towering piece of work equal to his other greats—The Long GoodbyeThieves Like UsKansas City and Gosford Park.

Robert Altman is also the name I come up with whenever I’m asked who my favourite director is. So it was quite something to sit in the half-full New Beverly last week and hear the audience applauding his on-screen credit at the start of the film. Greeting the names on screen with applause is not something typically seen or heard in a UK cinema, apart from during the end credits at, say, a festival screening where the filmmakers themselves are in attendance. A few of the cast members (including the late Black) received that treatment at the New Beverly, but it was the response to Altman that I found most heartening, possibly because I have worried in the years since his final movie, A Prairie Home Companion, that his work and reputation are slipping from view.

Applause in a cinema is a curious thing anyway. In a theatre it makes perfect sense: the objects of our acclaim are right there to receive it. But living or dead, no one involved in a movie will know they are being applauded if they’re not in the building. In a fundamental way, this is consistent with cinema itself, which is nothing more complicated than the play of light on the wall and sound in our ears, synchronised artificially to create the illusion of life. To adapt the old philosophical saw: if a cinema audience applauds, and none of the cast and crew is around to hear it, what’s the bloody point?

My first memory of applause breaking out in a cinema was during a screening of Raiders of the Lost Ark in 1981: I was ten years old, and I recall feeling both perplexed (why was everyone clapping?) but also invigorated, since the response was one of unadulterated and appreciative glee. (Indiana Jones had just dispatched the fancy-pants swordsman with one lethargic gun-shot: the applause was in recognition of a joke so good that laughter alone would not suffice.) I don’t recall hearing it again much in subsequent years; sometimes I even feel embarrassed when a smattering of applause breaks out at some splashy West End preview screening where the audience seems to be clapping themselves for having seen the film first. An exception was the 2003 London Film Festival screening of Dogville, where the crowd’s cheers and catcalls and clapping during the final violent stretch of that movie reflected favourably on the complex levels of provocation which Lars von Trier had packed into his minimalist satirical thriller.

In the case of the response to Altman’s name, it seemed a simple act of celebration and remembrance. Under the right circumstances applause in the cinema engenders a kind of solidarity among the audience members; we (yes, I joined in) were proclaiming that Altman’s worth and significance endures. I suppose a cynic might read something self-congratulatory into the reaction, as though we were applauding ourselves for our excellent taste. I don’t see it that way. It was dignified and respectful. Not to mention unique to cinema. I love on-demand viewing as much as the next binge-watcher but the only noise typically heard at the end of a movie seen at home is the resigned phut of the laptop snapping shut.

The sound of many hands clapping. Photograph: 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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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism