Humans have found a way, compressed to virtual 1s and 0s, to make the world “flat.” That obstacles like time and space once prevented information from traveling from New York to New Jersey the long way round seems, now, and soon to our children’s children, ancient. That every human doesn’t have access to his virtual, visceral surroundings is a tragedy, to some, though the very ones that can’t know where the nearest coffee shop is have no access to the raw good two hectares away. In a way, we’ve never been further apart.
Add in narrators, who explain the event all (some) (very few) of us are seeing along with them, in misleading detail. They don’t mean to mislead, of course, but can’t help focusing an event, that for all intents and purposes, is happening through their own personal experience, the experience and profit/information motive of their employer, and the legal directive from anywhere else. Rip these bits up, reassemble them, and remove much of the original source, and you have a sheeny Zero Dark Thirty.
There is no doubt that this film was crafted by an auteur at the height of her craft. Director Kathryn Bigelow knows how to make a film with vision, with gumption, and with bite. Her films are visceral and award-worthy: The Hurt Locker won Best Picture just four years before this craft; it was made without the advanced history of bin Laden’s postmature death, which would happen, according to all available, corroborated evidence, two years later, at a fortified complex in Abbottabad, Pakistan. This is a movie whose premise is so highly contested that it would require wireframing from steel nerves to pass it off as anything more than: before there was bin Laden, and after there wasn’t. But the audience cares about CIA analyst Maya and they care about the piecing together of this narrative, true or not. It cares more about the narrator, unreliable almost by definition, than it does the facts. Zero Dark Thirty is a promise fulfilled to an audience that asked nothing in return. Continue reading “ Zero Dark Thirty”
l learned, recently, that Alexandre Dumas was a black man writing white stories in the nineteenth century. Cornerstones in American literature – The Count of Monte Cristo and The Three Musketeers – were written back-to-back in 1844 and 1845 in a post-revolutionary but pre-abolition world. The era is specifically important and places this work into a context not unlike the films we watch today, of yore: representative and reflective. Depending on the reader’s station, she will read Dumas’ work with a particular bent and her life will be further honed because of it. A wealthy white woman in 1855 might understand, through no fault of her own (though, it is very much her fault) The Count of Monte Cristo as a personal attack on the long-aft bourgeoisie, dismantling the wealthy for the betterment of the working and underrepresented classes. A modern black man might read it as a triumph of the wrongly imprisoned over corruption and the consolidation of white power. The very real differences in how people read art makes literature entirely subjective and wholly personal. The same holds true for film.
I learned that Alexandre Dumas was a black man from watching Django Unchained.
That this is true is a testament to how young people are learned and I must read him differently now that I know I know his race, regardless of how I read him before. Does it matter, at all, that I learned this fact from a film? Here are the arguments for both.
No: How a person learns something is irrelevant and that he knows it now is the whole point of education. When building a person, his combination of experiences, truism, faults and values make him who he is and the purpose of education is to ensure that he has access to as much information as possible. Combined with critical thought these ideas become ritualistic: he will draw upon them to make decisions day-to-day, whether by choice or by subchoice. I happened to choose to watch Django Unchained and by way of this choice I learned a fact about a historically significant figure. I can now make more refined choices about how I think about him, his historical context, his offshoots and literary descendants, and modern application of the Higher point, should I choose to attribute one. For this I thank writer and director (and actor) Quentin Tarantino.
Yes: The question here is why this wasn’t taught to me while in an institute of lower learning. Why were my English teachers, or professors, apt to teach race as contextual clues to enhance the richness of the text. It is not rare that a person’s demography has a circular relationship to his work; in fact by presenting the work of literature as a standalone object, we are doing every aspect involved a disservice. The teacher is teaching nothing; the students are learning next to nothing. Beyond basic reading comprehension, which is necessary and overrated, knowing who Edmond Dantès is and what is struggle is is unimportant. Why did I learn this fact from a movie, in passing? Continue reading “ Django Unchained”