You don't necessarily have to watch the films to know what you're talking about. My point is, don't copy out slabs of study guides to pretend that you have.
Most wouldn't agree with this -
Originally posted by meh
secondly, yes she does have shot of the bodies of many black athletes, however a) there were not many to focus on b) do not argue on the fact that she concentrated on the white Aryans more c) the whole point of her looking at the beauty of the body is IN ITSELF a promotion of German nationalism.
Stephen Schiff in his "Leni's Olympia" Vanity Fair Sep 1992, writes: "critics who have tried to find propaganda or ideology in [Olympia]have never made a convincing case: the movie's American champions are lauded as forcefully as its Germans, and if the film has a star, it's not some Aryan paragon, but the black American athlete Jesse Owens."
The article on Riefenstahl in "Current Biography Yearbook" pub. HW Wilson in 1975 affirms this view: "Although Goebbels reportedly ordered her to play down the achievements of 'non-Aryan' athletes, she impartially recorded the victories of all races and nationalities. In fact, the record-breaking feats of the great black American track start Jesse Owens are among the highlights of 'Olympia'."
In "Wherever you may run, you cannot escape him": Leni Riefenstahl's Self-Reflection and Romantic Transcendence of Nazism in Tiefland, Robert von Dassanowsky writes, "Her open break with Goebbels and the National Socialist ideology came in the form of her obsession with Jesse Owens, her highlighting of the individual efforts (decathlon, marathon race, equestrians, etc.) over celebration of the masses or mass athletic events, and her showcasing of 'successful male and female athletes of all races, nations, and colours ... in a Germany which was then singularly undemocratic.' (Riefenstahl)"
What meh is trying to argue for is the notion of the 'fascist aesthetic' in film. Susan Sontag wrote an article on this. In her view, all of Riefenstahl's work conforms to a set of "themes of Nazi ideology: the contrast between the clean and the impure, the incorruptible and the defiled, the physical and the mental, the joyful and the critical."
Ultimately, I don't agree that this analysis holds true across Riefenstahls career. As von Dassanowsky put it, "the use of her cinema codes in Olympia and Tiefland demonstrates that Riefenstahl had changed both her mind and much of her ideology."