Thousands of years of male dominance has told women to shut up, sit down, and do as they are told. This has always been wrong and a lot perplexing to even the most progressive mind. How could an entire gender be designated “other” and inferior? Women’s liberation had been a long time coming and it used a strong media strategy and political campaign to break the shackles of expectation and subjugation. Men, oh men, did not like this one bit; while women went high – garnering lots of support and progressive change, men – somehow turning a positive movement into a negative attack on their every fiber and being – went low, or so it now seems. The underside of the women’s liberation movement, hiding in plain sight but without the thrust to make it stop, reared its ugly head in late 2017 after decades of rumor and manipulation, rug-shuffling, and horror and contempt.
Sexual assault, the unwarranted advance and action of one person toward another (overwhelmingly men preying on women), has most likely always been a deep seed in human culture. But until the clock struck midnight in the waning months of both 2017 and of personal privacy and freedom, it has been quiet.
This is no longer the case and it is hardly a coincidence.
The backlash to men no longer being able to corral women – “own them” – was a Red Pill dismissal of their right to organize and present themselves as human beings. It’s belittling to everyone involved because a ferocious right to one’s own body and morality is no one’s to give but one’s own self. Chauvinists dismiss a woman’s right as precious and meaningless; they are wrong. “Nice guys” present as harmless, but are reptilian and have hijacked someone else’s perception of morality as their own; they too are wrong. Not everyone is at fault for the way the world has unraveled, but it everyone’s individual and collective responsibility to dig deep and bridge the gap between acceptable behavior and horrid, life-threatening, unwanted behavior. Continue reading “ An Unmarried Woman”
Can a film be considered a religious text? Yes: if it openly professes a love for one’s gods and saints, openly proselytizes for the purposes of religious conversion, or maintains a strong interpretation of a written or oral religious text. In a tech-dominated world it is a means of spreading the Word visually. In other words – a modern world where information is more valuable by the second than by the sentence. It is too simple to say that our attention spans are shortening and that the only way we learn is force-fed through television. It is too simple to say that the only way to teach is to show and not tell. It is interesting that in a world with more choice, the options for information transmission have shrunk.
No: a film isn’t a religious text. How can it be? For a film to be successful it has to enrapture; tell a story, but not preach; fulfill character and plot narrative. A successful film has to draw from and reflect back its creation onto its audience – a religious text is instructional and a one-way guide to Salvation and Surrender. Or: can it be up to interpretation? Can a film be slick enough to work as a religious text for visual learners and a narrative for those who choose to see religion as a plot point and not an instruction manual? 1986’s The Mission comes close.
The Mission is a quasi-retelling of the betweenmath of the Treaty of Madrid that realigned Spanish/Portuguese political borders in Central South America at the expense of native peoples homes and livelihoods. In the center of this realignment are Jesuit priests, who have successfully(?) converted a tribe to Christianity bringing with them industry, housing tenure, and service to a higher power. The Jesuit priests, led by Jeremy Irons’ Father Gabriel, and eventually Robert De Niro’s Captain/Father Mendoza, seek to retain a relationship with the native tribe in spite of differing attitudes from the colonizing envoys – the Spanish are laxer than the Portuguese. They (Jesuits) see their purpose as one direct from God, by way of salvation and prosperity. They (envoys) see their purpose as one direct from God, by way of salvation and prosperity. Continue reading “ The Mission”
Is a man “good” if he is honorable, attentive, and dutiful? For a vague adjective – one that is routinely edited out of academic and non-creative writing for lack of rigor and specificity – good seems to evoke this sense of righteousness attributed to no single entity in particular. Its usage is biblical and universal. Its opposite is not necessarily bad, but rotten, pernicious, and the catch-all not-good. Many potential partners desire this trait in a mate. Mothers long for their sons and daughters to stay out of trouble, “up to no good,” they will call it.
What does it mean, then, to be a good man? If we call it an adjective of vaguery and looseness, then a good man is a man of any quality the beholder attributes to good. It could be honor, attention, and duty, but it could also be kindheartedness and honesty. Rob Reiner’s A Few Good Men does not ask us to define good, which is, well, good, because the line is thin between good and evil. Jack Nicholson’s Colonel Jessup toes the line as if there is no line. The audience, whose narrator is omnipotent, sees cover-up and deception, but Col. Jessup, the antagonist as written, sees duty and honor. Is fairness and justice for all more important than national security and unit cohesion, as Col. Jessup sees it? Is it good to value honor over life? Continue reading “ A Few Good Men”
Fearful and fearless are not opposites but complements. One cannot become fearless without first acknowledging that fear exists and that fear persists within the unknown. This is true for all humans, and probably most animals, and is the reason we learn and why the calmest among us continue to learn. But the fear never goes away. Knowledge helps us internalize it and experience help us externalize it. Ron Kovic, the man, shares his experience (with Oliver Stone’s help) in Born on the Fourth of July and crafts a powerful anti-war story that Ron Kovic, the character, shows us. We are supposed to relate to him. Kovic experienced these feelings in reverse. For so many, fear is the catalyst for progress.
Born on the Fourth of July is about gradual, perplexing human disillusionment. The wide-eyed boy the audience meets in the film’s first act is brash and brave, without any real reason for doing so, except for a blind faith in Country and in Institution. Halfway through, when Kovic begins to see things through the lens of war, where Country is a construct and Institution does not play proxy for stability. Still, Kovic plays the part well. Perhaps he still believes that Vietnam was his destiny or that he was right to play his part. Toward the film’s end, Kovic devolves into a version of himself and no longer has an interest in pretending to love Country or his role in it; it happens over a few years for Kovic and just a few hours for Stone’s audience. Perhaps Kovic was afraid to admit defeat. More likely he was afraid to admit that he was wrong. Continue reading “ Born on the Fourth of July”
The Pride of the Yankees paints Lou Gehrig as the wholesome king of Yankee baseball in an era when Yankee baseball was king in the world of sport and the world of culture. In many respects, he was, if the movie is at least somewhat true. Self-aware and humble to a fault, a man whose mother was his “best girl” even when he married a woman of equal tenacity and warmth, Gehrig prescribed wholesomeness to the masses in a sport dubbed and continually rebranded as America’s pastime. The Pride, capital P, was not of his own accomplishment but to his team, and to his country by proxy. Whether any of the story is absolutely true is irrelevant: there has been a Mr. October and a Mr. November on the New York Yankees in the 75 years since Gehrig died, but The Pride of the Yankees paints Lou Gehrig as Mr. Forever.
This film was so profoundly moving for at least three reasons. The closeness of its creation to Lou Gehrig’s death, the striking accuracy with which Gary Cooper portrayed a man he may or may not have ever met, and the microscopic detail paid to a single man, when the film could have been about the whole team, a completely different team, or a different player all together, and it still would not have been about baseball. But it always was.
The hagiographic nature of this film paints Gehrig as at least saintly and at mostly godlike. Sincere in that level of reverence, The Pride of the Yankees idolizes Number Four as this man who can do no wrong and in his death the man who will perpetually do right. The world, at least as far as American sport reached, still reeled from his passing too soon from a degenerative disease that bears his name. Biographies just do not happen that close to passing. There is not enough time to memorialize and remember what there is to know about a person before the edit is due to the publisher or studio. Details continue to unfold about Gehrig’s life and will continue forever as long as a record of his life, as he lived it, exists. But this extracts a question with no answer: when is too early to remember someone? Are biographies awkward and unnecessary while the person is still alive? Can an unauthorized biography hold any credence, ever? Sometimes the reader just wants to learn about a character that exists or existed at one time. Is this wrong, or more specifically, authentic? Continue reading “ The Pride of the Yankees”
As far as biography goes, Wilson mostly skates through the life of President Woodrow Wilson; Wilson the academic; Wilson the politician; and Wilson the projection of war patriot and reluctant isolationist. Projection here is important: the film acts as a highlight reel of President Wilson’s career, pointing out leadership qualities that contemporary leaders during World War II continued to draw inspiration from. Wilson was released in 1944, toward the tail end of the Second World War, and about on the same timeline (looking back) that Wilson decided to formally join the war effort in Europe. The team behind the film intended this film openly as a propaganda piece, calling for the “good ol’ days” of simple leadership through strife. This type of communication is transparent by nature. It is not trying to hide the fact that it attempts to immortalize a character with, some might argue, a checkered record on issues outside of his demonstrated wheelhouse.
The too-big word for this type of frame is hagiography, which is often used in a religious context. Gospels and prophets get hagiographies in religious texts and scripture. This type of tunneled biography will frame and reframe at will to obtain the desired effect and it is almost always used to spin or project positivity and goodness. There is nothing outwardly wrong with this approach to monument-building. Wilson attempts no greater feat than ignoring the racism and orthodoxy he brought with him to the Office of, first the Governor of New Jersey and then to the President. But this also makes no difference in telling the story. It is not a problem that Wilson skirts this issue, but it also ensures that, outside of a war effort of contemporary magnitude and breadth as World War I, the film does not hold up under the quasi-strict scrutiny through a modern lens. Continue reading “ Wilson”
There is no such thing as objective memory. Even with documented and recorded evidence, different witnesses will recall an event differently. It might have to do with a person’s inherent bias (what a person is willing to hear versus what is actually being said) or it might have to do with the passage of time, and the reshaping of history that has always happened. Someone will benefit from misinterpreting an inconsequential detail or changing the language to separate story from historical context. The Last Emperor, winner of 1987’s Best Picture award, is an example of manipulating memory for the sake of narrative. Its intentions seemingly innocent and non-biased, The Last Emperor dramatizes the life Puyi, China’s last emperor before the 1911 Xinhai Revolution that ended millennia of godly endowment of power to a single human. In a single, somewhat swift populist demonstration against dynastic rule, Puyi’s story is often forgotten in favor of more modern Chinese history, with world history curriculum almost erasing two-thousand-plus years of progress (and strife) in the process. Some students believe that the People’s Republic of China has always existed, and that is exactly what that institution would want those students to believe.
This story, and certainly why The Last Emperor won in 1987, demonstrates the power of history in shaping one’s memory. As an adult, whose career choices might steer far from history, details of Chinese history may never cross his path and she will remember nothing from having not studied it. But how China has evolved since 500 BC has affected almost every aspect of one’s life. Majored in economics? What country has dominated manufacturing since the mid-1900s? Majored in political science? What country presents a quasi-credible threat to global, US hegemony? Eat takeout? The point is there, too. China has influenced so much of American culture. An inquisitive mind will ask: why? An even more intrigued student will want to know: from where? The Last Emperor plugs a hole in the institutional memory of global history through film. It is accessible and epic; it is thoroughly dramatic. And it is in English.
The language choice is an example of revisionism that makes a difference not only in what we remember, but also how we form new memory. Director Bernardo Bertolucci makes this conscious choice to tell a thoroughly Chinese story through an Anglo-American lens, and it affects how we can access this story, as a Western audience. It also affects how we remember the information presented to us. Had this film been in Chinese, the story would have been too dense and anti-consumer; the language is simply too different to convey the ideas to an audience of English speakers.
Or is it? Continue reading “ The Last Emperor”