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With performances that can be simultaneously presented before millions around the world, cinema is a truly global entertainment medium. The ticketed screening of ten Lumière shorts at the Grand Café of Paris on December 28, 1895, is widely regarded as the birth of cinema, but the history of the medium is more complicated than this singular event implies. A series of discrete yet connected inventions led up to the moment: optical toys from the 17th-century magic lantern to 19th-century image-animating devices like the Thaumatrope and Zoetrope; development of still photography in the 1820s and 1830s by innovators like Nicéphore Niepce, William Henry Fox Talbot, and Louis Daguerre, and the subsequent experiments of Eadweard Muybridge and Étienne-Jules Marey aimed at capturing movement; George Eastman's evolving film stocks; Thomas Edison and William Kennedy Dickinson's search for motion picture cameras and projection systems (Kinetograph and Kinetoscope); and Auguste and Louis Lumière's combination of recording and projecting functions in the Cinématographe. This standard account presents cinema as a modern, Western technology of representation as well as its genesis as, in the main, a French-American event.

At first glance, this history seems accurate; yet two distinct complications, pertaining to the qualifiers “modern” and “Western,” develop when we think of cinema in a global frame. Even if we acknowledge the centrality of capital to what we call the modern era, it is difficult to shore up the hypothesis of a unitary, universal modernity: Cultural differences will ensure divergent local experiences, generating a multiplicity of concurrent modernities. To argue otherwise will require we accept some version of a “stages” theory of modernization, according to which modernity emerges first in western Europe, then in the United States, and then gradually spreads to the rest of the world. In such a Eurocentric framework, the magic lantern or the Zoetrope can be absorbed easily into the history of cinema as a modern medium, but non-Western precinematic entertainment and narrative forms, such as Chinese shadow puppetry and Indian narrative scroll paintings, will produce cognitive hiccups and get jettisoned as premodern.

Limitations of the Hollywood and European Art Cinema Dichotomy

The bulk of scholarly and journalistic writings bolstered media histories and geographies in which Hollywood commercial cinema and, later, European art cinema get ensconced as the global benchmarks of two contrary modes. Overly distinguished by their imputed adherence to two polarized sets of conventions (commercial cinema's erasure of the means of production in the interest of taut, pleasurable, “slice of real life” narratives, in contrast to art cinema's reflexive, formally radical, discursively ambiguous and intellectually stimulating works), these two ideal types are then viewed as spawning their respective emulators. If Hollywood remains the undisputed model for various commercial film industries, their “derivative” status now obsessively reiterated by epithets like Bollywood and Nollywood, then more radical European formations such as Soviet Revolutionary Cinema or the French New Wave are celebrated as inspirations for Brazilian Cinema Novo or Taiwanese New Cinema.

The point is not to deny the global hegemony of Hollywood or the far-flung influences of Italian Neorealism and the French Nouvelle Vague. The point, rather, is to press for more global accounts of world cinema. If Hollywood principles of verisimilitude, continuity editing, and narrative economy are taken to be the universal standards, then Hong Kong martial arts and ghost genres or Indian melodramas with their epic digressions and musical numbers seem idiosyncratic, only partially evolved: These huge industries remain oddly marginal. What, then, is the place in global cinema of the Hindi film Awara (1951), now widely considered to be the most watched film in the world? How do we appreciate the penetration of Hollywood action films by martial arts gestures—a development of which the Matrix trilogy (1999–2003) may only be the most legible signpost? Even today, as Hollywood is entering all kinds of transnational collaborations, the moniker “world cinema” routinely refers to a smorgasbord of non-Hollywood cinemas (thereby rivaling the absurdity of the category “world music”). Where and what is Hollywood, exactly? In what sense is Moulin Rouge (2001), a film about a group of fin de siècle Parisian bohemians producing a stage show set in India, co-produced by Twentieth Century Fox (United States), Angel Studios (Britain), and Bazmark Films (Australia-United States), with British, Australian, and Colombian-American lead actors, and directed by the Australian filmmaker Baz Luhrmann, a Hollywood film?

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