Ronald Walter Greene
Greene, R. W. (2011). Pastoral Exhibition: The YMCA Motion Picture Bureau and the Transition to 16mm, 1928-39. In C. R. Acland, & N. Wasson (Eds.), Useful Cinema (pp. 205-229). Durham: Duke University Press.
Greene’s research interests include Rhetorical Theory, Cultural Policy and Moving Image Studies. Greene work in rhetorical theory is approached with a materialist perspective that focuses on how rhetorical techniques and technologies are enlisted as means of governance and production. Additionally, Greene’s work in moving image studies emphasizes the distribution and exhibition practices of the YMCA Motion Picture Bureau in the first half of the twentieth century.
Although Ronald Walter Greene’s Pastoral Exhibition is, on one level, a story about the development of a 16mm film network in early 20th century America, the piece also fundamentally speaks to the way in which audiences are constructed as part of economic markets. Having introduced this connection between audiences and economies via a reference to Antonio Gramsci’s view of the YMCA as “professional, political, and ideological intermediaries” for Fordism, Greene essentially goes on to outline the way in which the development of the 16mm film network by the YMCA Motion Picture Bureau and Exhibits (MPB) was intertwined with the dissemination of a particular brand of ideology.
As an example, Greene notes the relationship between the ability of the MPB to distribute free movies because of corporate donations, non-traditional settings for movie showings that resulted from the YMCA’s interest in urban outreach, and Steven Ross’ observation that “the companies most active in crushing unions…were also the most aggressive in producing nontheatricals…shown at local YMCAs.” In essence, a simplification of this process suggests that a company was able to spread its ideology in the form of films using the YMCA network of 16mm distribution.
However, the key point in Greene is not just that the YMCA provided distribution channels for films (corporate-sponsored and otherwise) but that the very philosophy of the YMCA acted to cultivate audiences and thereby shape modes of seeing. Using the term “pastoral exhibition” to describe the YMCA’s position that films should work to “care for an individual’s well-being while harnessing the practice of movie watching to alleviate social, political, and moral problems of a population,” Greene speaks to the way in which the very experience of watching a movie was designed to frame the viewer as a particular type of audience member. As opposed to the theatrical/Hollywood model, the films of the YMCA were educational in tone and reinforced the necessity of a cultural authority to guide audiences into correct modes of interaction with the film. Understanding the development of the 16mm network in this way, we see how the distribution network of films contributed to the generation/reinforcement of a power dynamic between laborers and film producers.
Finally, given the invocation of the pastoral, it is only fitting that Greene mentions Foucault’s reading of the term and the way in which the movement of groups is managed through networks and markets. Given that Greene notes that “the mobile character of 16mm may have been difficult for the pastoral mode of exhibition because it proliferated in the sites and genres of non-theatrical exhibition with or without the cultural authorities deemed necessary to instill the proper moral disposition,” we might also think through the implications for this model in the current age of digital distribution. Who are the new cultural authorities and how does the film industry continue to construct us as audiences?