/net/global/http:co.fbu/great-moments-in-banned-cinema/archive/2018/june
Jason Schmidt-Larsen
Crimson Garters, based on Bruce Marshall's
The Fair Bride and directed by Nunnally Johnson, follows Sister Alexandria Delacruz (Dolores del Rio), a Trinitarian nun, who escapes from Nationalist territory during the Spanish Civil War along with the prostitute Luz (Bella Flores). Bruce Marshall, a citizen of the FBU, was initially Roman Catholic and fairly right wing. His break with mainstream Catholicism occurred when he was forced to flee the French State to Red Spain after speaking out against several massacres committed by PPNCF blueshirts. Marshall's encounters with both Republican and Nationalist forces, as well as his increasing interest in liberation theology, led to his adopting a deeply religious form of anarchism and his eventual friendship with JRR Tolkien. Both
The Fair Bride and
Crimson Garters reflect this worldview, portraying the Spanish Republic as a deeply flawed and authoritarian state acting out of fear of an even more monstrous foe. Mr. Marshall reportedly approved of his novel's adaptation, saying that while there were many departures from the original, and he wasn't fond of the adaptation's changing Father Arturo's gender,
Crimson Garters still conveyed the message he'd put so much effort into delivering.
Let's start with the obvious: Here we have a story that criticizes mainstream socialism, and yet the UASR invests in a very polished film adaptation. Why? To put it simply, not only was
Crimson Garters made in the hopes of improving relations with the FBU, it was also made during the Second Cultural Revolution. Both of these circumstances made self-criticism an important requirement. By making a production that criticizes Stalinist policies, Johnson proves FBU sources wrong about the rumored suppression of artistic and political expression in the UASR and other socialist countries. At the same time, he plays into the zeitgeist of questioning official narratives to dismantle oppression. Other themes meant that
Crimson Garters was not received as warmly abroad as Nunally Johnson hoped.
The adaptation's use of a nun as a romantic lead, while loosely based on the true story of several novices who joined a female militia during the Spanish Civil War, would be a controversial decision from the beginning. The frank portrayal of a sapphic relationship would attract scrutiny on its own, but the fact that the lovers were a nun and a prostitute, respectively, drew the ire of conservative Christians across the FBU. At the time, there was significant pressure for writers to follow certain moral guidelines. This meant portraying religious figures as being fundamentally good people who kept their vows, as well as treating prostitutes as either villains or misguided victims who were forced into a life of iniquity. As
Crimson Garters breaks both of these rules, it was ripe for censorship.
Sister Alexandria's internal conflict is, of course, another factor. To recap, Sister Alexandria is being held for questioning by Nationalist forces due to her Trinitarian leanings, until a Republican bombing raid allows her to escape. Meanwhile Sanjurjo's morality police close down brothels and deport Luz to a concentration camp. Sister Alexandria, fleeing to Republican territory, mistakes the prisoner convoy for her pursuers and opens fire with a stolen submachinegun. While Luz survives due to having stumbled and fallen, some of the other prisoners (and the fascists escorting them) are not so lucky. This posed a huge problem for censors. Here we have one of this film's main themes, that lashing out in fear causes undue harm to the innocent. Scenes of the Red Terror are interspersed with Sister Alexandria's flashbacks to draw direct parallels, Sister Alexandria's guilt drives the emotional conflict and prevents her for falling for Luz until the second half of the film, and her shame leads her to reject an award for heroism in the climactic scene, fleeing with Luz to anarchist territory and an uncertain fate. This is the linchpin of
Crimson Garters, and yet it involves a supposedly holy woman killing innocent people out of fear. Here was a scene that the FBU absolutely had to remove, and yet they could not do so without rendering the film a disjointed, incoherent mess. Initially there was an attempt to substitute a different scene where the violence was less visible and more implied. However, even the implication that a nun killed innocent people proved to be too much for the board of censors. Combined with the difficulty of finding and censoring every flashback, completely banning
Crimson Garters turned out to be their only option.
Crimson Garters found a second life in private home cinemas across the FBU, and on television as changing morals allowed censorship standards to relax. Nonetheless, its early ban prevented it from becoming as popular as it is in the Comintern. Today, young people mostly know it as the source of a VIIF used as a reaction to something especially frightening or disgusting: A short clip of Sister Alexandria's frightened face as she rears back and opens fire; the gun often replaced by a flamethrower or other more destructive weapon. This semiobscurity is a truly shameful fate for an amazing film that highlights the horrors of any war, even a supposedly righteous one. I strongly recommend catching a rerun or downloading the film to watch on your own time.
8/10 stars