This volume is part of the recent interest in the study of religion and popular media culture (cinema in particular), but it strongly differs from most of this work in this maturing discipline. Contrary to most other edited volumes and monographs on film and religion, Moralizing Cinema will not focus upon films (cf. the representation of biblical figures, religious themes in films, the fidelity question in movies), but rather look beyond the film text, content or aesthetics, by concentrating on the cinema-related actions, strategies and policies developed by the Catholic Church and Catholic organizations in order to influence cinema. Whereas the key role of Catholics in cinema has been well studied in the USA (cf. literature on the Legion of Decency and on the Catholic influenced Production Code Administration), the issue remains unexplored for other parts of the world. The book includes case studies on Argentina, Belgium, France, Ireland, Italy, Luxemburg, the Netherlands, and the USA.

This book investigates the Catholic Church’s film policy illuminating for the first time, by means of a systematic analysis, a vast body of documents preserved at the Vatican Secret Archives and at numerous Italian Catholic archives – some of them indexed and opened to scholars, like the Archivio Storico dell’Istituto Luigi Sturzo [Historical Archive of the Luigi Sturzo Institute] and the Archivio dell’Istituto per la storia dell’Azione Cattolica e del Movimento Cattolico in Italia Paolo VI [Archive of the Institute for the History of Catholic Action and the Catholic Movement in Italy Paul VI]; other only partially indexed like the Nazareno Taddei Archive or faced with the risk of closure, like the Associazione Cattolica Esercenti Cinema [Catholic Exhibitors’ Association] Archive.

The Routledge Companion to New Cinema History presents the most recent approaches and methods in the study of the social experience of cinema, from its origins in vaudeville and traveling exhibitions to the multiplexes of today. Exploring its history from the perspective of the cinemagoer, the study of new cinema history examines the circulation and consumption of cinema, the political and legal structures that underpinned its activities, the place that it occupied in the lives of its audiences and the traces that it left in their memories. Using a broad range of methods from the statistical analyses of box office economics to ethnography, oral history, and memory studies, this approach has brought about an undisputable change in how we study cinema, and the questions we ask about its history. This companion examines the place, space, and practices of film exhibition and programming; the questions of gender and ethnicity within the cinematic experience; and the ways in which audiences gave meaning to cinemagoing practices, specific films, stars, and venues, and its operation as a site of social and cultural exchange from Detroit and Laredo to Bandung and Chennai. Contributors demonstrate how the digitization of source materials and the use of digital research tools have enabled them to map previously unexplored aspects of cinema’s business and social history and undertake comparative analysis of the diversity of the social experience of cinema across regional, national, and continental boundaries. With contributions from leading scholars in the field, The Routledge Companion to New Cinema History enlarges and refines our understanding of cinema’s place in the social history of the twentieth century.

In his essays and interviews, Alfred Hitchcock was guarded about substantive matters of morality, preferring instead to focus on discussions of technique. That has not, however, discouraged scholars and critics from trying to work out what his films imply about such moral matters as honesty, fidelity, jealousy, courage, love, and loyalty. Through discussions and analyses of such films as Strangers on a Train, Rear Window, Vertigo, North by Northwest, and Frenzy, the contributors to this book strive to throw light on the way Hitchcock depicts a moral—if not amoral or immoral—world. Drawing on perspectives from film studies, philosophy, literature, and other disciplines, they offer new and compelling interpretations of the filmmaker's moral gaze and the inflection point it provides for modern cinema.

This entertaining and useful book provides a comprehensive survey of films about the ancient world, from The Last Days of Pompeii to Gladiator. Jon Solomon catalogues, describes, and evaluates films set in ancient Greece and Rome, films about Greek and Roman history and mythology, films of the Old and New Testaments, films set in ancient Egypt, Babylon, and Persia, films of ancient tragedies, comic films set in the ancient world, and more. The book has been updated to include feature films and made-for-television movies produced in the past two decades. More than two hundred photographs illustrate both the films themselves and the ancient sources from which their imagery derives.

Italy’s economic expansion after World War Two triggered significant social and cultural change. Secularization accompanied this development and triggered alarm bells across the nation’s immense Catholic community. The Devil and the Dolce Vita is the story of that community – the church of Popes Pius XII, John XXIII and Paul VI, the lay Catholic Action association, and the Christian Democratic Party – and their efforts in a series of culture wars to preserve a traditional way of life and to engage and tame the challenges of a rapidly modernizing society. Roy Domenico begins this study during the heady days of the April 1948 Christian Democratic electoral triumph and ends when pro-divorce forces dealt the Catholics a defeat in the referendum of May 1974 where their hopes crashed and probably ended. Between those two dates Catholics engaged secularists in a number of battles – many over film and television censorship, encountering such figures as Roberto Rossellini, Luchino Visconti, Federico Fellini, and Pier Paolo Pasolini. The Venice Film Festival became a locus in the fight as did places like Pozzonovo, near Padua, where the Catholics directed their energies against a Communist youth organization; and Prato in Tuscany where the bishop led a fight to preserve church weddings. Concern with proper decorum led to more skirmishes on beaches and at resorts over modest attire and beauty pageants. By the 1960s and 1970s other issues, such as feminism, a new frankness about sexual relations, and the youth rebellion emerged to contribute to a perfect storm that led to the divorce referendum and widespread despair in the Catholic camp.

Cinema can both reflect the world as it is and offer escape from it. In Modernity at the Movies, Camila Gatica Mizala explores the ideas of reflection versus escapism and examines how modes of understanding the current moment emerged through the practice of going to the movies in Santiago and Buenos Aires between 1915 and 1945. Using cinema and variety magazines published in both cities, she analyzes the technology, architecture, attendance, behavior, language, censorship, and overall experience of cinema-going. These publications regularly engaged with important topics such as morality and urbanization and helped build a cinematographic audience. Gatica Mizala brings together the perception and reception of cinema as a modern art form, shifting the focus from the production of films to the experience of the audience when viewing them. By focusing on the audience instead of the films, this study is able to articulate the ways that cinema, as a modern activity, was incorporated into everyday life and discuss what it meant to be modern in early to midcentury Latin America.