Hallelujah (1929) is one of those films that takes some leg work in order to grapple with what it fully represents. But like some of King Vidor’s broadest, most humane portraits, it has moments pregnant with all sorts of residual meaning.

We begin with iconography that feels troublesome even as it feigns authenticity. Happy-go-lucky Blacks sing a joyful chorus of “Swanee River” as they labor in the cotton fields. We are still on the cusp of the sharecropping generation — Blacks who lived resolutely poor — where Jim Crow regulations prolonged the Antebellum-era oppression.

Zeke (Daniel L. Haynes) is a stout-hearted man with broad shoulders, who exudes a jovial spirit. Life is hard, but his family is close-knit, and they find ways to glean contentment out of every day. This is Vidor’s glorified nostalgia for the cotton fields and spirituals from his childhood.

It brings to mind an excerpt from Frederick Douglass’s autobiography that frames these images quite differently. He says the following:

“I have often been utterly astonished since coming to the north, to find persons who could speak of the singing among slaves as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are unhappy. The songs of the slaves represent the sorrows of his heart, and he is relieved by them only as an aching heart is relieved by its tears.”

Later, Zeke is confronted with human urges; in one solitary moment, he’s overtaken by the devil, kissing a young Black woman as she plays the wedding march for the ceremony right outside. Far from simply being a warning peal of drama, it suggests an inherent predilection toward lust in the man’s heart. It has nothing to do with race, but the insinuations are clear.

Now it’s easy to cast King Vidor as another southern boy in the mold of D.W. Griffith and though Hallelujah feels a fair bit more palatable and life-giving than Birth of a Nation (that’s not too difficult), there’s no doubt it still caters to an archaic and paternalistic view of Black culture.

There is a Mammy character, and she sings the children to sleep, rocking away, after a long, hard day in the fields. Then, she gives her oldest grandchild a playful smack on the rear. He’s too big to be cradled in her arms.

The world is saturated, even inculcated by prayer and song because these are the sinews that keep families together in a harsh life of daily toil and systemic oppression. And yet the movie remains as an almost one-of-a-kind relic chock full of the kind of recorded history we can imbibe no other way. At the very least, Vidor’s intentions seem sincere.

However, we must also acknowledge Nina Mae McKinney, who became one of the pioneering Black film stars of the 1920s no matter how brief her time in the spotlight was. Her Chick is frisky and full of joy in the dance hall, but she’s also in cahoots with a gangster, duping drunks out of their hard-earned cash.

McKinney, a mere teenager during filming, lights up the screen in a way that feels incandescent, acting as a precursor to other musical talents like Lena Horne and Dorothy Dandridge — women who were only allowed a small amount of cultural currency in Hollywood’s landscape.

As she seduces Zeke, we come to realize, that it is from her role we get other saucy street tramps like Georgia Brown and Carmen Jones. Again, we must reckon with archetypes being propagated in front of us that were simultaneously groundbreaking and injurious.

With Zeke caught in a war over his soul and the casting off of his lusts, he gravitates back toward the church, devoting his life to becoming a preacher, and we are reminded of what a seminal force the Black Church and gospel music was and still remain.

When Zeke rides a donkey into a town for a religious revival, only to be accosted by two very familiar figures, the biblical imagery is not lost. No matter how besmirched he was in the past, his zealous transformation sculpts him into a Christ-like figure mocked by the sinners in his stead.

The latter half of the picture is enveloped by these scenes of euphoric, clamoring, overwhelming spiritual revival. What’s striking about them is how they don’t feel done up in a Hollywood fashion. They feel raw and real, where the music is organic and not merely a musical aside to spruce up a broader narrative. Otherwise, Hallelujah finds itself wallowing in morally inflected melodrama punctuated with quite the surprising chase scene through the muck and mire of a swamp.

Of course, it must settle back into its contented status quo brought about through the continued power of song and the lasting stability of the family. It is a happy ending, although for Blacks living and working in 1929, on the eve of the depression, you wonder if such a thing was even possible.

It’s not meant to be a judgment on anyone, but I do find it intriguing that for all the lasting stereotypes and any of the elements that might ruffle modern sensibilities, there’s something stirring about seeing these performers burgeoning with joy and emotion.

Mind you, it’s not something found in the construction of the plot. These are the made-up faux realities that stink with the stereotypes of the time. But when we’re able to get away from that, even momentarily, it feels like there’s still something lasting about Hallelujah because suddenly it becomes about irrepressible humanity — people, resolute and proud — and it’s not something foisted upon them for the sake of an audience.

There are moments in Vidor’s picture where his performers get to be vessels of dignity before sinking back into the dated rhythms of the narrative. For better and for worse, this film would beget many progeny and be one of the foremost purveyors of Black representation moving forward.

For that, it is a landmark and that’s not an entirely auspicious distinction. Movies like Green Pastures (1936) and Cabin in the Sky (1943) are built right out of this tradition making Black culture a sometimes overly simplistic amalgamation of religiosity and fervent song.

There seems no better place to end than with the words of the film’s mostly-forgotten star Daniel L. Haynes: “I cannot say what our race owes King Vidor and Metro-Goldwyn-Mayer — there are not words forceful enough for that. Hallelujah will, as Moses led his people from the wilderness, lead ours from the wilderness of misunderstanding and apathy.”

These words feel simultaneously deeply optimistic and effusive in their praise while underlining some of the lasting issues endemic to the film and the historical moment. We must deal with it all in kind.

3.5/5 Stars