Beatriz (Salma Hayek) is a selfless healer barely making ends meet. When her vehicle breaks down at the home of a wealthy client, Kathy (Connie Britton), she is invited to stay the evening. Kathy and her husband, Grant (David Warshofsky), are holding a dinner party with several rich associates. One of the guests, Douglas Strutt (John Lithgow) turns out to be as insensitive as he is wealthy, which is to say a lot. The plot thickens when Beatriz begins to suspect Strutt may have been the developer who wrecked her home town back in Mexico, thus scattering her family and ultimately triggering her own immigration into the United States. Is she right about Strutt? And if so, what will she do about it?
…especially after she’s had another glass of wine?
I’m supposed to like Beatriz at Dinner. This film has liberal politics written all over it. It expresses views much like my own, and it raises concerns I take very seriously. So, why don’ I Like it?
First and foremost, I don’t like being pandered to. Beatriz might be good politics (which is debatable), but it’s terrible story-telling. The film contains one and only one sympathetic character, Beatriz. The rest of the central characters in this film are there to be despised. Virtually every line they utter is offered, not to help us understand their point of view, but to give us another reason to hate them. Even Kathy’s kind invitation is riddled with hypocrisy. It is less an expression of generosity or friendship than a kind of pretense, one soon blown apart by events unfolding over the course of the evening. Her feigned friendship notwithstanding, Kathy isn’t really prepared to treat Beatriz as an equal, a fact driven home time and again during the film. The other characters never even come that far. They are simply aweful, from beginning to end.
It’s not just that the characters in this film are one dimensional. The entire story is one-dimensional, showing us only enough of the rich white characters to know that they are contemptible. I don’t need to think of capitalists as terrible people to oppose their impact on the global economy. My concerns over the issue do not depend on moral caricatures, and I’m not at all interested in promoting such caricatures, not even in the furtherance of a liberal agenda.
It’s not that I find anything implausible in the notion that an immigrant woman struggling to pay her own bills could be more thoughtful and interesting than a group of rich white people. I just don’t need to be reminded that that is how I am supposed to feel about these characters with virtually every line of the film. Good characters have depth, even those we might regard as villains. They surprise us. They present us with novel thoughts and feelings. This just doesn’t happen at the dinner Beatriz attends. She is decent, perhaps even a little odd at times. The rest are uniformly terrible people, a fact driven home with virtually everything they do.
It would have been nice if Lithgow’s character actually had an insight or two, perhaps even a trace of moral character however flawed it might have been. Instead, he is relentlessly crass, unfeeling, and utterly incapable of compassion. I want to think of this character as over-the-top and completely unrealistic. But of course, the current President of the United States appears to have been written with same pen. So, I guess we can’t dismiss him as completely unrealistic.
Likely, the comparison with Trump is the real point of Lithgow’s character, but if he is Trump, then this is why the movie fails. It fails because its villain isn’t really at all interesting. Just like Trump, Strutt isn’t impressive in any way. He doesn’t have any style. He’s just an ass with more power than he deserves or really knows what to do with. Such people may exist in real life (and apparently they do), but they don’t make particularly good stories. Whether Strutt is an straw man or an accurate portrayal of mindset we can encounter in real life, he is a consistent disappointment. We engage him through Beatriz only to find that there is nothing to him, that there is no there there in his personality. The man has power and wealth and little else to say for himself or his life choices. He’s a bit like the weather, something to be survived, not reasoned with.
But can one survive Strutt? If a men with that kind of power cannot be reasoned with, then how are we to survive them? This I think is the question trying to make its way through the film to its audience. It is an interesting question. Suffice to say that I am not impressed with the film’s own answer to this question.
Strutt poses a threat to humanity itself, at least in the abstract, and more immediately to Beatriz. It isn’t just that his development projects wreck communities and threaten endangered species. Rather, he represents the worst in modern capitalism, complete with all its current threats to the environment and life as we know it. This is clearly how Beatriz sees him. Strutt himself seems aware enough that his actions create hardship for others, but he also regards the decline of life on this planet as a natural process, one which will occur with or without him. Everything is dying, or so he tells Beatriz. There is nothing to be done about it, so one ought to enjoy himself so long as he can. This, he suggests, is precisely what Beatriz herself should do. With that, Strutt reveals the depths of his own depravity and the conflict between Strutt and Beatriz comes to symbolize a conflict between nihilism and the value of life itself.
It’s in this last twist that Beatriz at Dinner nearly becomes interesting. It is established early on that she has a tremendous sense of empathy. She can feel others’ pain. So Strutt’s complete disregard for every living thing thus poses a kind of existential threat to her. She can feel the harm he causes in others, and if there is nothing she can do about it, then what use are her own efforts? She cannot accept Strutt’s crass hedonism as a way of life, but if he and others like him are setting the course of history, then her own values demand a confrontation.
To heal the world, must Beatriz not defeat people like Strutt, and if he (and others like him) cannot be persuaded, is there any alternative but violence? To fall short of that, as the film seems to suggest, is to accept the end of life as we know it. It is to give up on life itself. At least that seems to be the conclusion Beatriz draws from her encounter with Strutt.
Thus we are left with an ending every bit as dismal as the central villain of the film.
Someone I know and love likes to say that Game of Thrones is all fake. It’s fantasy, so there is nothing realistic about it. This same individual (whom I know and love) eats up reality TV like it was candy. I think he knows as well as I do that those shows are often contrived, but that doesn’t stop him from getting really into the moment that alligator is on the hook and the second guy in the boat can’t seem to find his shot. I know as well as he does that Westeros ain’t real, but that doesn’t stop me from worrying about the fate of Jon Snow. Each mode of storytelling works for one of us and not the other.
But what does realism have to do with it? Or anything else for that matter?
***
It’s easier to see the connection for reality TV, not because it’s more real in an objective sense, but because the theme is more central to the genre. Reality television purports to be showing us something about how people in some part of this world really do live. That’s a claim that goes a bit beyond the story-line itself and reaches into the mess of life we sometimes call the real world. That claim constitutes a significant portion of the genre’s appeal. It’s a bit like porn, actually. The dialogue may be utter crap, but somehow the sense that you are seeing something real makes it a little more interesting. At least I think that’s the point, or at least part of it. For myself, I just can’t get into it. Knowing just how much manipulation goes into the stories told in reality television, constitutes a bit of deal-breaker for me. Perhaps I would enjoy it more if I could suspend disbelief and just enjoy the stories, but how does that suspension of disbelief work when a sense of veracity is central to the genre?
…also, there is the expository crutch!
Reality television leans very heavily on the use of exposition. Far too often, for me anyway, they break away from the action to have one of the characters explain events to the audience in their own words. Without these moments we would be missing a lot of the plot-line. Reality television uses these moments to fill in the gaps. It also uses them to tell us what’s at stake in the action, often playing up the drama well beyond any significance we could draw from the events ourselves. …if we don’t get this fish trap to work we’ll starve! We need to fix the oil leak in our car or we’ll freeze to death on this mountain top. That chef needs to change his recipe or the whole business will go under! …you get the idea. They’ll repeat these narratives a few times each episode, just to make sure you get caught up in the point. Maybe, I’m a hard sell, but most of the time I just don’t believe them. More importantly, I find the whole convention damned tedious. When did so much exposition become good writing? I’m guessing that moment in television history came during the early episodes of MTV’s Real World and that first season of Survivor.
Remember Survivor? Remember the hype leading up to the first episode? This was supposed to be about people surviving on their own under primitive conditions. Only they couldn’t! Those guys really couldn’t do much to feed themselves and contribute to their own survival. But they did get just enough food and water from the show producers to survive so long as they didn’t waste their energy trying to survive on their own. So they mostly sat around and bickered with each other. Somewhere in there, I imagine, the production team must have had a collective panic attack. …My God, the whole story just ain’t happening! What do we do? The answer turned out to be high school soap opera, and thus the master script was born for just about every reality television program made ever since.
That’s how I imagine it anyway. It may not be real, but if you had me and five of my friends telling you the story of this blog post, I’ll bet it would pass muster for reality TV.
“…this really is a must write blog post for Dan. He’s at his breaking point.”
“I knew, I had to do post something today. This post was like a dark cloud hanging over my head.”
“If Dan doesn’t finish this post today, I’m pretty sure he’ll be eaten by black bears.”
“I don’t see what the big deal is. Nobody reads blogs anymore anyway.”
I’m voting that last fucker of the island!
***
But let’s come back to the Game of Thrones! I get the concern. It’s fantasy. There are dragons. Magic works (except when it doesn’t), and well, hell, did I mention there are dragons? Clearly, some things about Game of Thrones are not real at all. Still, I think the show has two (maybe three) realisms lacking in many more ‘realistic’ genres.
First and foremost, it’s all the death, the gruesome terrible deaths, the ones that happen to central characters that we all know and love. Love it or hate it, George R.R. Martin’s penchant for killing off key protagonists has long since become the defining feature of the show. For myself, I love it, but there is a certain dwarf that better be in good health at the end of this coming season or I’ll, I’ll, …I don’t know what I’ll do.
Take that Martin!
People ask Martin about this all the time. I’m particularly fond of the answer he once gave The Independent:
“A writer, even a fantasy writer, has an obligation to tell the truth and the truth is, as we say in Game of Thrones, all men must die,” he told Galaxy’s Edge Magazine. “Particularly if you’re writing about war, which is certainly a central subject in Game of Thrones.”
He continued: “We’ve all read this story a million times when a bunch of heroes set out on an adventure and it’s the hero and his best friend and his girlfriend and they go through amazing hair-raising adventures and none of them die. The only ones who die are extras.
“That’s such a cheat. It doesn’t happen that way. They go into battle and their best friend dies or they get horribly wounded. They lose their leg or death comes at them unexpectedly.”
The author goes on to explain, slightly morbidly, that we’re all going to die at some stage as mortality is inevitable. “Once you’ve accepted that you have to include death then you should be honest about death and indicate it can strike down anybody at any time.
“You don’t get to live forever just because you are a cute kid or the hero’s best friend or the hero. Sometimes the hero dies, at least in my books.”
I take that to be a kind of realism. It’s not about authentic costumes or weaponry, or the details of some known historical event. It’s about the human cost of warfare. Martin is known to have patterned his fiction after some real historical conflicts (most notably the War of the Roses), but of course his work remains fiction. Hell, it remains fantasy-fiction. So, we have no baseline from which to compare his description of events to a known fact, at least not any he is obligated to render with accuracy. Still, Martin’s willingness to kill off the characters we care about tells us something about war that many more ‘realistic’ stories keep leaving out.
I would add that it isn’t just Martin’s willingness to kill important characters that sets his stories off from others. It’s his willingness to do it unexpectedly, suddenly, and often without any hint of heroics in the moment of death. Time and again, Game of Thrones invites us to identify with a character, to root for them, only to kill them in the end.
…only to leave us watching as the struggle goes on without those whose story arc had once defined the whole meaning of the show for us.
That is a kind of realism, one largely absent in a good deal of historical fiction.
***
None of this is exactly Italian neorealism. But each of these genres effects a kind of realism amidst a story-line saturated with fiction. Where one purports to show us something akin to lives of people in odd walks of life, another aims to show us how human beings struggle to deal with terrible events. For either to work, something in story-line must resonate for the viewer (or reader). Each in its own way speaks to a sense of reality, though each also weds that sense of reality to a fabricated universe of its own.
***
Historical accuracy might be thought to present another type of realism, but of course historical films (and even documentaries) are saturated with their own contrivances. The blog, An Historian Goes to the Movies presented a very thoughtful discussion of the subject here, here, and here (and really throughout his entire website). In one of the most interesting passages in this series, he talks about the public’s penchant for scrutinizing the accuracy of material culture and fighting techniques in film while ignoring the historical accuracy of plot points:
I find it very striking that audiences apparently want a sense of accuracy about violence, but not about plot. They cheerfully accept absurd plot developments (like Isabella being way too young and way too far way to have an affair with Wallace), but will complain if the sword fighting looks too fake. (Compare contemporary film violence to that from the 60s, for example, to see just how much effort Hollywood has put into improving the realism of its violence.)
Imagine for a moment a film in which the emphasis was on accuracy of the plot, but not on accuracy of the costuming or weaponry. Picture William Wallace running around in a 20th century British military uniform carrying an AK-47 but engaging in fairly accurate political maneuverings.
Most people would react to that poorly, I suspect, because Hollywood trains us that accuracy means specific things and generally excludes other things. But theatrical and cinematic adaptations of Shakespeare employ this device fairly frequently. Instead of setting his Richard III in the 1480s, like the historical Richard III, or in the 1590s, when the play was first performed, Ian McKellan set his version of the play in the 1930s, depicting Richard as a would-be fascist dictator. A particular favorite detail is the arrangement of 16th century poem “Come Live with Me and Be My Love” as a sort of Swing-era piece. The famous “Now is the winter of our discontent” speech becomes a political speech. It works beautifully, and while the setting isn’t faithful to the play as Shakespeare envisioned it, it works marvelously and offers a wonderful comment on the politics of both the 15th and the 20th centuries while still being true to the spirit of the play. This is a film making careful, clever use of its choices about historical inaccuracy.
Perhaps the most interesting part of this commentary lies in the comparison with Shakespearean theater. While it’s easy to fall into the trap of thinking that the kind of bias he exposes here is just to expected from viewers, the comparison with Shakespeare shows us that it isn’t. There is indeed at least one genre which reverses the emphasis, taking us out of the realm of period dress and sword techniques and inviting us to dwell on the plot-line.
I want to underscore at least one aspect of this question about accurate plot-lines, namely the sense of a character’s world view. Historical plot-lines can be inaccurate for any number of reasons, but one of the most interesting and common inaccuracies would seem to be a penchant for reading modern thought worlds into the motivations of historical characters. In this respect, Mel Gibson is the gift that keeps on giving. Whether it be a southern plantation owner who doesn’t own slaves, or William Wallace crying ‘freedom’ as he is about to die, his historical characters typically speak to the sensibilities of modern peoples more than those of the era in which they purportedly lived. Whatever the (in-)accuracy of his dress or battlefield depictions, Gibson’s characters are often living anachronisms, thinking and behaving in ways that have less to do with the period than the social order of the modern day.
Here is another respect in which I think Game of Thrones is particularly good. For those of us who live in a modern republic, the logic of an aristocracy can seem quite vicious, often unnecessarily so. Why all the fighting? Is it vain ambition? And if these characters must fight for control of their worlds, could they not at least spare the children of their enemies? Even the title of the series points to the answer, but I believe it was Cercei who explained it best.
Again, this is fiction. Hell, it’s fantasy fiction, but it’s fantasy fiction pointing at a kind of world that has existed in human history, one many of us have trouble grasping. It’s a world in which heredity defines power, and even a child with the wrong bloodline is a very real threat to the powers that be. This too is a kind of realism, one which reminds us people in other times and places may not be able to act as we would, even if they wanted to. I admired Eddard Stark’s efforts to show mercy in this scene, and I expect I’m not entirely alone in this. But of course we call know how that turned out. We are 6 seasons into the show, and thus far, I have every reason to believe Cersei was right about this. Not just Certei. Martin too. This is Martin telling us something about the social order of a certain kind of world. His world may be fiction, but others like it would not be, and his story does indeed help to illustrate how those worlds work. Is it realism? Not quite. But you could learn a lot about real worlds from this kind of story.
***
So it seems the attempt to show us how certain people live in certain times and places always reflect the priorities of those who produce them. Are they trying to show us how people dressed, how a certain series of events unfolded, or how people thought about their lives in the context of the times depicted? One could find other priorities in a film, to be sure, but it would be a rare story that didn’t have some serious blind spots.
The funny thing about such blind spots is they can be hard to see at first, but once you find them, they can be equally hard to ignore.
***
Okay, so one of the ways I am cheating my way through this topic, so far, is that I keep picking examples where one can arrive at a reasonably sure sense of what the facts would say about a given issue, what would count as real if we chose to care about it. What about when you don’t know? What is realism when we don’t exactly know what the fact is?
Take the film, Atanarjuat (Fast Runner). Better yet, take the film Reel Injun in which director, Zacharias Kunuk discusses one of the challenges he faced in making Atanarjuat. He wanted to shoot some love scenes, but that raised an interesting question. How would two Inuits living essentially in the pre-contact era have actually made love. He couldn’t very well just have them start sucking face for foreplay, as would be the case in most love scenes, because Inuit in the precontact era didn’t kiss the way people do now. Lots of people have heard of an ‘Eskimo kiss’, which is essentially rubbing noses, or so we are told, but how does that work? Past movies set in the arctic depict this in rather comic terms, which was definitely not what Kunuk was going for. He wanted to portray this as accurately as possible. So, he talked to the elders in his own community and based his own love scenes on their answers.
So, is the ‘Eskimo kiss’ in Atanarjuat accurate? Is it realistic?
It seems rather likely that the answer is ‘yes’, but that isn’t entirely obvious. The elders Kunuk spoke to, might have been wrong. It’s certainly possible. Historical information isn’t carried in the blood, and customs change a great deal over time while people’s ideas about tradition are often rooted in the eras of their own youth. So, it is possible that Kunuk’s elders might have been factually wrong about an Eskimo kiss.
So what if they were?
Worst case scenario, the love scene in Atanarjuat is still the best answer that an Inuit director could come up with after speaking with Inuit elders in preparation for a movie with an Inuit cast and made essentially with an Inuit audience in mind. I can manufacture (as I just did) an objective question that Kunuk might have gotten wrong, but his answer is still the most authoritative I know of. It is certainly the most authoritative answer most of his non-Inuit audience will ever see. Whatever the facts of this topic, Kunuk’s portrayal is still a thoughtful expression of an Inuit perspective about the subject. That has to count for something.
So if someone asks me what is an ‘Eskimo kiss’, how am I going to answer them? I’m going to point them right to Atanarjuat, or maybe to Reel Injun. Of course, I could also say that an ‘Eskimo kiss’ is a silly western caricature of what different Eskimo peoples actually did, but then I’m still going to point them to Fast Runner, because what happens in Fast Runner is STILL the most authoritative answer to that question that I know of, at least on film. In effect, it is the most realistic film portrayal that I’m aware of at present.
The point here in this overly-belabored sub-theme is that realism isn’t always about objective facts. Sometimes it’s about perspective, Sometimes, it’s about the most authentic voice(s) you can find on a subject, the ones whose values and priorities are most relevant to a subject. This is particularly true of movies about exotic peoples, whether they be past civilizations, foreign cultures, or just the guy who does that really odd job. An outsider might manage a perfectly accurate portrayal of the lives of such people, but without some insight into their thinking, what would that be worth? Such insights must involve a native voice at some point. Better still when that voice can actually shape the narrative!
It’s a popular response in political debate, and it’s easy to see why. It’s a powerful denunciation (delivered in the midst of an amazing performance), a line that serves both to deny someone the right to an honest answer and to place responsibility for that denial on those to whom the truth is denied. It’s the sort of response one could follow with a mic drop. Really it is.
What people seem to forget is that this is a line issued by a character who really is lying in defense of a crime he really did commit. When you keep that in mind, it puts efforts to use the line in real life in a whole new perspective.
John Nichols, the author of Milagro Beanfield War once gave the keynote speech at a conference I attended in Colorado. If I recall correctly the name of his presentation was; “Everything I know about the West I Learned in New York.”
…something like that.
Anyway, the point of the speech was that the sort of problems he wrote about in work like Milagro Beanfield War simply weren’t really unique to the western states. They were much the same as they were anywhere else. Big money can be a terrible danger to small communities. That is as true of an inner city neighborhood facing gentrification as it is a small town in northern New Mexico facing a major development project.
I thought about this last night as I watched You’ve Been Trumped (2011), the story of Donald Trump’s efforts to develop a golf course in the community of Aberdeenshire, Scotland. Conflict between Trump and his team, on the one hand, and a small group of locals who want to hold onto their own homes and their own community provide the central theme of the film. At least one Youtube channel describes this film as a David and Goliath story, which seems fair enough to me. Perhaps, that’s Milagro Beanfield War was too, a David and Goliath Story. The same could be said of Local Hero (a film referenced in You’ve Been Trumped). We could certainly find other such stories if we looked, but whats most striking about this one is that it’s real. Watching the movie, I couldn’t help thinking it was as if someone had taken Nichols book and reworked into a movie script based in Scotland. That someone would have to be Donald Trump himself. It’s almost as if he took that former story of a heartless developer stomping all over a local community and said; “Yep! That villain is what I want to be.” The rest of the plot seems to flow smoothly from there.
Don’t get me wrong. This is not the most balanced documentary I’ve ever seen. If there are arguments in favor of Trump’s development, this film makes little effort to present them. The story-line focuses squarely on the conflicts with those living near Trump’s development project.I do wonder just how representative those individuals may be, and just what the overall balance of support and opposition to Trump may have been in the local community. The movie leaves a definite impression regarding such matters, but it doesn’t answer them squarely. That said, what this film does show is damning enough in its own terms. Within the narrow scope of Trump’s relationship to those resisting his project, the film reveals enough to condemn the man. Whatever might be said in favor of Trump’s development, the actions covered in this film are truly abysmal in their own right.
It’s fascinating to see how much of the ugliness we’ve seen from this man during his presidential campaign appears in this film from 2011. His abusiveness is on full display as Trump repeatedly describes one hold out (Michael Forbes) as a filthy man living a disgusting life amidst his own trash. His penchant for simply telling the most convenient story regardless of the facts at hand can easily be seen as Trump brags about his wonderful contributions to the environment by stabilizing local dunes even as the film repeatedly shows construction tearing up the land, diverting waterways, and disrupting the natural cycles of the local ecosystem. It’s also present in Trump’s claims to be serving the people of Scotland even as he wages a heavy-handed campaign of harassment against those Scots interfering with his plans for a business clearly aimed at tourists. And of course his easy dismissal of journalism can be seen in his demands for questions from ‘real journalists’ at a press conference, effectively dismissing those who might not support his business. We here in America have seen all this time and again over the last year. The people of Aberdeen had already seen plenty of it by 2011.
Of course others have seen similar treatment in countless places where Donald Trump has done business. This is just one of many instances in which one of Donald Trump’s grand schemes for development fell like a boot-stomp of a local community.
…which brings me to another interesting feature of this film. It helps to illustrate some of the foibles of popular right wing theories about the power-relations between government and big business. As with other populist candidates, much of Donald Trump’s appeal seems to be rooted popular resentment about elites. How such resentment could lead to support for a man who so clearly asserts aristocratic privilege over the mere peasantry is something of a mystery to me. Still, he does draw a great deal of his appeal from messages systematically distorting the modern political economy all across the media. At least a portion of this can be seen in the movie.
Let us start with libertarianism! This school of thought generally counsels us to avoid government entanglement with business, and with people’s personal lives. In principle this applies to any number of things, but in practice, the message is more likely to carry the day when the issues at stake are progressive taxation, welfare programs, or any number of government regulations tying the hands of big business. It’s a school of thought that consistently tells us we should not look to government to resolve questions of economic inequality. Central to the force of this message is a vision of equity in which government officials treat all people with equal regard and government programs afford equal rights to all of us. You’ve Been Trumped presents us with countless situations in which the Trump organization uses official power to defeat the mere peasants who stand in his plans. Those people suffer loss of electricity, water, and destruction of their property, to say nothing of a deliberate effort to block their view of the sea for the sake of doing just that. At each stage in this process officials are slow to listen to complains or respond to requests for assistance and quick to enforce rights claimed by Trump. It might be that particular disputes can be sorted out in the courts, but Trump’s organization clearly has the upper hand at stage in this process. The notion that this system is consistent with any formal sense of fairness is at best a laughable proposition.
Libertarians might object that they too wouldn’t support Trump’s use of municipal authorities to abuse local enemies, assuming of course that the abuses shown in this film stand up to critical scrutiny, but that hardly addresses the problem. What this film shows is the leverage that monied interests do get over every level of government authority in existence. It isn’t enough to moralize the issue, to stand on the sidelines and shout; “Hey stop, don’t do that.” The point is that this is exactly what happens when we allow substantial disparities in the distribution of economic resources. Those with more at their disposal WILL use those resources to skew government authority (something Donald Trump appears to have done throughout his long career as a public menace). Despite this fact, libertarian narratives continue to focus on the problems of aid to the poor. They offer no solution whatsoever to the sorts of problems shown in this film, but libertarians continually present themselves as underdogs hard at work fighting against ‘statist’ power. In practice that fight is virtually always a fight to take away what little help and what little protections those in need may have.When an actual aristocrat takes it upon himself to destroy the life of a man he deems to filthy to accord even the most minimal respect, libertarians are simply silent on the matter.
Anti-globalists provide one of the more consistent sources of support for Donald Trump in this election campaign. Alex Jones of Info Wars would have to be counted among his most visible supporters. He and his own fans often speak of Trump’s detractors as globalists, thus framing the whole election in terms of support for, or opposition globalism. Trump’s support for Brexit, combined with promise to build a wall on the southern U.S. border would seem to have earned him a great deal of points with this crowd. But of course this only counts if you have a really myopic view of globalism. It is one thing to stop people at your borders, which is what Trump is happy to offer the anti-globalist crowd, but of course money and power can easily flow right over those same borders. Yes, Trump has also declared his opposition to a number of international trade deals, but this is a man who has also taken advantage of opportunities on the other side of the border throughout his career. Simply put, big money doesn’t need a special trade deal to take advantage of foreign workers and foreign markets, and this movie illustrates that very clearly. It is Donald Trump’s wealth that enables him to go to a foreign country and simply have his way with a small local community. Nothing in Trump’s political agenda suggest that he intends to stop such things, and a good deal suggests that he intends to continue them.
Trump is happy to control borders, precisely because restricting the movement of workers is critical to optimizing profits under global market conditions. A world in which cheep labor can be found to the left and rich buyers are over to the right is not a bad deal for people like Donald Trump. In this respect, he is the perfect candidate for the anti-globalists. He will make a show of national boundaries, one they can be proud of, but he will never actually challenge the power relations at stake in the global economy. Neither Donald Trump nor Alex Jones really want to see anything truly revolutionary happen there. That might disrupt Jones’ sale of dietary supplements or keep Donald from demolishing coastal communities for his jet-set customers.
In the end, I suppose I shouldn’t be too surprised that Donald Trump could run as a populist candidate. He isn’t the first pampered elitist to pose as the hope of the common man. Still, he does seem to be one of the most clueless, and it does scare me that he could easily become our President. I’m not a fan of Hillary either, to be honest, but I worry that the whole nation may soon hand the keys to a problem child with a history of wrecking most everything he touches. More than that, his candidacy helps to illustrate precisely why the underdog themes of those on the right always ring so hollow for me. Time and again, they consistently seem David for Goliath, or perhaps the David of later years, the one who steals another man’s wife at the height of his own wealth and power for the David of David and Goliath, the one who actually does face down a more powerful opponent. Time and again, the right wing plays the underdog to government power, all the while ignoring real questions about who is really putting one over on whom. It’s a bad habit that some have fallen into. It’s a habit that may soon cost us all.
So my girlfriend has this theory that the Pixar movie, Cars, did a lot to help revive the tourist trade along Route 66. I don’t know how serious she is about this theory, but it’s as good an excuse to talk about Route 66 as any, and about Cars, so here goes…
What has Monica talking about Cars? We’ve taken a couple trips along I-40 this summer and last. This year, we’ve taken a few of the detours off I-40 to see what we can find along Route 66. It’s nostalgia for me. I’ve driven large parts of the southwestern route enough to get to know quite a few of the stops quite well. Having someone unfamiliar with it all is interesting though, because I get to see these old sites through her new eyes.
Also she gave me an assignment.
…to watch Cars.
I’ve certainly done worse duty. The movie is cute, perhaps a little too cute. I should probably gruff it off, but I actually enjoyed it. Funny though, I spent the first half of the movie thinking the judge-car (Doc Hudson) sounded an awful lot like Paul Newman. Couldn’t figure out who else it could have been until I mentioned it. Turns out the voice for the car is Paul Newman, and the film turned out to be a little older than I thought.
It’s fitting that Newman would appear in Cars, because I think The Hustler is pretty much the prototype for sports movies. I know, straight pool is a bit of a stretch for a sport, and perhaps a cartoon race-car is an odd subject for a sports film, but I’m sticking to my guns on this one. It’s a story of a prodigy in a competitive field, one who needs to get his priorities straight. That’s almost every sports movie I can think of, and the voice of Fast Eddie Felson (Newman’s character in The Hustler) haunts them all as far as I’m concerned. In this case Fast Eddie’s voice sounds a bit aged, but it’s literally there. And this is certainly a film about a prodigy that needs to get his priorities straight.
…which is an interesting theme through which to explore the relationship between I-40 and Route 66.
***
…er spoilers!
There are no people in this movie; just cars, cars that seem a lot like people. The film’s main character is a race car named Lightning McQueen. Lightning is a talented race-car who is tearing up the tracks during his rookie year on the circuit. He is one of three contenders for the annual Piston Cup award, which would effectively make him the biggest champion of the year. Unfortunately, Lightning’s ego alienates his pit crew and so they leave him just before the final show-down, a race against two great rivals to be held in California. Lightning plans to win the race all by himself, but first he must get to California. For reasons best watched for yourself, Lightning ends up stranded in the tiny southwestern town of Radiator Springs. Having accidentally destroyed the towns main road (a section of Route 66), McQueen finds himself sentenced to repair it before he can go.
Radiator Springs is very much in decline. It had its heyday in the fabled days when Route 66 was alive. The creation of Interstate 40 effectively rerouted the traffic just a few miles off the old route, and in this case, that few miles proved enough to be the undoing of the town. Its inhabitants can only hope to catch the attention of an occasional tourist, but it gets precious few of those.
…even before Lightning comes disastrously to town.
Pressed for time, Lightning struggles first to escape and then to finish the repairs in time to make his final race. In the interim, he must contend with a small cast of character-cars (most of whom were based on actual people living along route 66), including a love interest (a lovely little Porche). He wants out badly, of course, but in time Lightning grows to appreciate the town and its four-wheeled denizens. Having finally grown to appreciate the human side of things, …or at least the personified motor-car variant thereof, Lightning finds himself both a better race-car and a better person car for it. In the end, he doesn’t merely repair the damaged road and make a good showing the race (I’m not going to tell you who won, ha!). Lightning also revitalizes the town, establishing it as a thriving tourist trap with a promising future.
***
So, what does this movie have to say about Route 66? Well, I think one of the best lines about that topic comes from Sally (Lightning’s love interest). She tells Lightning that people moved through the landscape differently when it was Route 66. Asked how, she says:
Well, the road didn’t cut through the land like that interstate. It moved with the land, it rose, it fell, it curved. Cars didn’t drive on it to make great time. They drove on it to have a great time.
So there it is, the claim this movie makes about Route 66. It represents the rich experience that travel can be in direct opposition to a modern strictly utilitarian form of transportation. The question is which matters more? The experience of traveling across the landscape or simply getting there? This theme smacks of nostalgia, of course, and I can’t help but begin to imagine counter-examples (great road-trips on I-40 or the near certainty that at least some people must have taken to Route 66 for the specific purpose of getting somewhere fast). If there is a concrete difference between the actual roads, it also lies in way the old route goes through small towns while the new one goes around them. Which approach is more welcome may depend a lot on why one is behind the wheel, and how much time one has to get where they mean to go. Still I-40 does nudge things a bit in the direction of getting from point B to point A with a bit more efficiency, and that does come at the cost of seeing a stretch of small-town America.
This nostalgic moment has its own creative force. Many of the small towns along Route 66 have indeed made precisely the transformation depicted in Cars, turning themselves into tourist-traps in the hopes of diverting people off the main highway. As far as I can remember, references to Route 66 have always lured tourists off the main highway along the route, but I can’t help thinking the scale of Route 66 marketing has gone up a notch in the last decade or so. Perhaps Moni is right. Maybe that’s a post-hoc fallacy sweetened with a dose of confirmation bias on my part, but I was rather surprised to see just how much draw some of these towns seem to be getting out of the subject. Whether or not people used to drive Route 66 to have a great time, many do seem to be pulling off onto the small detours now for precisely that reason. No doubt, such traffic brings a few smiles to the faces of locals to match those of those taking in the sites.
Moni and I couldn’t help but notice at least one person who wasn’t so happy about all the traffic. Sitting in gridlock traffic in the middle of downtown Williams, Arizona, neither of us could quite tell what the woman a few cars ahead had been ranting about. The words; “Oh my god, Get out of my fucking way!” clarified things a bit. We watched as a tourist slowly decided to take advice from a green light and the exasperated local finally got around him and made a little headway along main-street. A few minutes later, I heard the same woman shouting “One way street” as she walked along behind a vehicle making a rapid and quite unplanned side-turn.
Yep, there are definitely definite down-sides to tourism.
Didn’t stop Moni and I from taking pictures.
(Click to embiggen; it’s what Fast Eddie Felson would want you to do.)
Seligman *
Williams *
Williams again *
Willaims ^
Nuther Sligman Pic *
Seligman Again *
Ruins Somewhere East of Flagstaff
Seligmania *
Aging Perpendiculars
WIlliams is probably more than a 1 horse town, but it has 1 for sure. *
Seligman Bison *
Ruins East of Flagstaff
Moar Ruins
Whole Lotta Ruination Goin On!
Mural Holding Up Well Actually
* Pictures marked with a star came from Moni’s camera. She also helped me find a source or two, and of course it was Moni’s request that we take some of these detours that led to this post in the first place. She also reminded me to give a fuck to a certain quote, so to speak. Moni is solely responsible for the good parts of this post. I of course am the devil messing up the details.
For me, The Fog of War (2003) is absolutely the gift that keeps on giving. I get more fascinated every time I watch this film. There are so many angles to it, so many sub-themes to explore. Lately, I find myself more and more interested in its language. The Fog of War was directed by Errol Morris (of the Thin Blue Line). It consists of a series of interviews with Robert S. McNamara, a man at the center of conflict throughout much of the twentieth-century. Few people could have provided more direct insight into the thinking behind some of the most terrible decisions of that era. By ‘terrible decisions’ I don’t mean poor choices so much as decisions with so much at stake, one can’t help tremble at the thought of them. That many of these decisions were also (arguably) also poor choices in the other sense, choices that cost the lives of countless people is also a big part of this story.
A lesser man might not struggle with such questions at all, resting certain in whatever rationalizations suited him best. But there McNamara is in the Fog of War, right on screen talking about those very decisions, and trembling at the thought of them, right in front of the camera. For a man with blood on his hands (and frankly, enormous quantities of it), McNamara is remarkably candid. Also remarkably thoughtful. Still, there are moments when his honesty fails him. Limits he doesn’t seem quite willing to cross, and possibilities he clearly doesn’t want to explore. In those moments, the hesitation is all over his language.
It begins in some of the first frames of the movie. McNamara tells us that in the course of his life he has been “part of wars.” Fair enough, one might say, but more fairly still he has been more than part of wars. He has been a driving force in wars, perhaps in some cases against his better judgement, but he has certainly been more than part of wars. The wording is mild, perhaps a simple lead-in, but the phrase just doesn’t do justice to the facts that will follow.
***
The film is punctuated with lessons drawn from McNamara’s experiences. It is Morris that pulls the lessons out of the narrative and presents them as bullet points for our benefit. The first lesson begins with the importance of empathy, not simply as a source of human kindness, but as a method of survival, a means of understanding adversaries. This alone saved the world from total devastation during the Cuban Missile Crisis, according to McNamara. Morris interrupts him to suggest that McNamara left out a few things in his account of the Russian motivations. Perhaps he didn’t like being interrupted. Perhaps, he wasn’t prepared to acknowledge some of the facts at issue. McNamara is reluctant to get into the issue of genuine Russian grievances, but rallies so to speak, even going so far as to add a few facts in their favor. Still, he wavers at the end, not quite able to come clean on his own role in some of those grievances.
Morris: “Also, we had attempted to invade Cuba.
McNamara: Well, with the Bay of Pigs, that undoubtedly influenced their thinking. I think that’s correct, but more importantly, from a Cuban and a Russian point of view, they knew, what in a sense I really didn’t know. We had attempted to assassinate Castro under Eisenhower and under Kennedy, and later under Johnson, and in addition to that, major voices in the U.S. were calling for invasion.
Every time I watch this film, I wonder what that means. In what sense is it that McNamara didn’t know that the U.S. had tried to assassinate Castro? Is this a fatal failure moral courage? Is McNamara simply unable to admit what he knew? Or is this a key to understanding the (dis-)organization of American diplomacy? Is it possible that he was the left hand, only dimly aware of what the right one was up to? Don’t know, but seriously, that’s a Hell of a hedge coming through an otherwise brilliant narrative.
***
McNamara served in the U.S. Air Forces during World War II, serving under General Curtis LeMay. He provided statistical analysis of U.S. bombing missions. I know paperwork, right? But sometimes the pen really is mightier than the sword, or even the canon. Clearly, McNamara’s reports were not simply filed…
McNamara: I was on the island of Guam, in his command, in March of 1945. In that single night, we burned to death a hundred thousand Japanese civilians in Tokyo. Men, Women, and children.
Morris: Were you aware this was going to happen?
McNamara: Well, I was…, I was part of a mechanism that in a sense recommended it.
I analyzed bombing operations and how to make them more efficient, i.e. not more efficient in the sense of killing more, but more efficient in the sense of weakening the adversary. I wrote one report analyzing the efficiency of the B-29 operations. The B-29 could get above the fighter aircraft, and above the air defense, so the loss rate would be much less. The problem was the accuracy was also much less. Now I don’t want to suggest that it was my report that led to, I’ll call it the firebombing. It isn’t that I’m trying to absolve myself of blame for the firebombing. I don’t want to suggest that it was I that put in LeMay’s mind that his operations were totally inefficient and had to be drastically changed, but anyway that’s what he did. He took the B-29s down to 5,000 feet, and he decided to bomb with firebombs.
The first phrasing of interest here is the recommendation. This is a double hedge. McNamara doesn’t take personal responsibility in this statement. He submerges himself in a larger “mechanism,” but that isn’t enough, because that mechanism only recommends the firebombing “in a sense.” McNamara thus starts his answer to Morris two full shields removed from personal responsibility for the firebombings. He then goes onto assure us that the measure of efficiency he used was not simply the number of people killed but the effectiveness of the bombing in weakening the enemy. It is an interesting distinction, albeit one perhaps lost at the moment when the fires reached their victims. That McNamara struggles with this is clear enough throughout this and many other segments of the film. I don’t mean to suggest he is insensitive to the topic. Rather, his struggle seems to suggest the opposite. McNamara hasn’t quite explained his own role adequately to himself, and the result is the final mess of hedging about the question of personal responsibility. He denies it, but he also denies that he denies it. It’s easy enough to point to LeMay, and with good reason; it was LeMay’s decision. Still, I can’t help thinking that answer wasn’t even sufficient for McNamara.
***
Morris: The choice of incendiary bombs, where did that come from?
McNamara: I think the issue is not so much incendiary bombs. I think the issue is in order to win a war should you kill a hundred thousand people in one night, by firebombing or any other way. LeMay’s answer would be clearly ‘yes’. McNamara do you mean to say that instead of killing a hundred thousand, burning to death of a hundred thousand Japanese civilians in that one night, we should have burned to death a lesser number, or none, and then had our soldiers cross the beaches in Tokyo and been slaughtered in the tens of thousands? Is that what you’re proposing? Is that moral? Is that wise?
Why was it necessary to drop the nuclear bomb if LeMay was burning up Japan? And he went on from Tokyo to firebomb other cities. 58% of Yokohama. Yokohama is roughly the size of Cleveland. 58% of Cleveland destroyed. Tokyo is roughly the size of New York. 51% percent of New York destroyed. 99% of the equivalent of Chattanooga, which was Toyama. 40% of the equivalent of Los Angeles, which was Nagoya. This was all done before the dropping of the nuclear bomb, which by the way was dropped by LeMay’s command. Proportionality should be a guideline in war. Killing 50% to 90% of the people of 67 Japanese cities and then bombing them with two nuclear bombs is not proportional, in the minds of some people, to the objectives we were trying to achieve. I don’t fault Truman for dropping the nuclear bomb. The U.S. Japanese war was one of the most brutal wars in all of human history; kamikaze pilots, suicide, unbelievable. What one can criticize is that the human race, prior to that time, and today, has not really grappled with what are, I’ll call it the rules of war. Was there a rule then that said you shouldn’t bomb, shouldn’t kill, shouldn’t burn to death a hundred thousand civilians in a night. LeMay said, if we’d lost the war, we’d all have been prosecuted as war criminals. And I think he’s right. He, and I’d say I were behaving as war criminals. LeMay recognized that what he was doing would be thought immoral if his side had lost. But what makes it immoral if your lose and not immoral if you win?
This one of the most fascinating monologues I have yet seen in a film. McNamara seems determined to ensure we understand the full gravity of the situation, almost urging the case against himself and others. He wants us to know this was a terrible decision, perhaps even a crime. And yet, he builds a kind of defense into the narrative. It begins with his refusal to answer the question. He had been asked who was responsible for the decision to use incendiary bombs, thus generating more civilian deaths than conventional ordinance might have. Whatever else, McNamara’s speech here gives us, it does not give us a direct answer to that question.
The narrative also serves to shape questions about McNamara’s own role in the affair in terms of his relationship to his commander. It is LeMay’s thoughts on the subject which control McNamara’s story-line. His own decisions are thus framed in terms of what LeMay might have said in response to any argument against the decision to firebomb the Japanese cities. If McNamara himself might have objected, this story suggests, his concerns would have been simply overruled.
Lastly, McNamara deflects the moral questions onto humanity itself. Nevermind who was responsible for this particular decision. The real question is one that falls to humanity itself. How might humanity have handled such an issue? McNamara seems to suggest, the answer would take the form of a rule of war. The specific feasibility of such rules at that time (or any other) is not so clear, but seems to be how he wants to address the issue. And in the end, this means NOT addressing the issue of just who is responsible for burning all those women and children up during World War II. McNamara wants us to understand it’s a serious issue, but he is at great pains to avoid dealing with it too directly.
***
This may seem like a side-issue, but I can’t help thinking it points to a Hell of a drama in its own right. McNamara’s thoughts on his own family and the impact of his service as Secretary of Defense under President Kennedy contain some interesting hedges of their own.
That’s the way it (his role as Secretary of State) began. You know, there was a traumatic period. My wife probably got ulcers from it, may have even ultimately have died from the stress. My son got ulcers; it was a very traumatic, but they were some of the best years of our lives, and all the members of my family benefited from it. It was terrific.
I can’t help wondering how McNamara could say that his service benefited all members of his family while telling us the job may well have killed his wife. It seems cruel to me, even to point this out, and yet, it seems an important fact. Among the many who suffered through this man’s career, one may well count members of his own family. No doubt, this too has its reasons, reasons he doesn’t owe us, but as much as he gives is damned disturbing. And I wonder if that sort of story isn’t a bit more common than one might suspect.
***
Regarding the build-up of the Vietnam War…
There was a coup in South Vietnam. Diem was overthrown, and he and his brother were killed. I was present with the President when together we received information of that coup. I have never seem him more upset. He totally blanched. President Kennedy and I had tremendous problems with Diem, but My God! He was the authority, he was the head of state, and he was overthrown by a military coup, and Kennedy knew, and I knew, that to some degree the U.S. Government was responsible for that.
Here again, one seems to see McNamara posing as the left hand struggling to understand what the right hand was doing. Government is complex, sure, but I can’t help wondering; if I were in a more polemic mood, might I start a criticism of this war by asking just how in the Hell the CIA could give it’s blessings to a coup the President and his Secretary of Defence didn’t support?
***
Speaking of Vietnam, there is a fascinating moment covering the Gulf of Tonkin incident. Twice in August of 1964, the Destroyer USS Maddox reported attacks from North Vietnamese forces. These attacks have long been disputed, but nevertheless, they provided the rational for a resolution authorizing use of greater force by Lyndon Johnson. McNamara provides his own take on the details. One of the more interesting gems here is an audio-taped recording of a man on the Maddox reporting the attacks. Asked if he is sure that a torpedo had been fired at the ship, he replies in the affirmative; “No doubt about that, …I think.”
***
“What I’m doing is thinking it through with hindsight, but you don’t have hindsight available at the time. I’m very proud of my accomplishments, and I’m very sorry that in the process of accomplishing things, I’ve made errors.”
This line comes toward the end of the film as McNamara is beginning to summarize the whole thing. One might question whether or not ‘errors’ would be the most appropriate word to use for the sense of moral transgression that haunts this film. Perhaps, this may seem unfair. McNamara and those he served with had responsibilities some of us will thankfully never know. Had he done too little, he might well have faced similarly questions about the loss of American lives due to failure of nerve. So, does this render the whole issue a kind of practical calculation, a simple cost-benefit analysis? McNamara seems to have been well trained in such accounting. This might well be his honest sense of the issues. Sill, one has to wonder at the use of ‘error’ to describe the moral significance of lives lost wasted.
***
What is morally appropriate in a wartime environment? Let me give you an illustration. While I was Secretary, we used what’s called “Agent Orange” in Vietnam, a chemical that strips leaves off of trees. After the war, it is claimed that that was a toxic chemical, and it killed many individuals, soldiers and civilians exposed to it. Were those who issued the approval to use Agent Orange criminals? Were they committing a crime against humanity? Let’s look at the law. Now what kind of law do we have that says these chemicals are acceptable for use in war and these chemicals are not. We don’t have clear definitions of that kind. I never in the world would have authorized an illegal action. I’m not really sure I authorized Agent Orange. I don’t remember it, but it certainly occurred, the use of it occurred while I was Secretary.
What is moist striking about this passage is the distance between McNamara and a decision for which he was clearly responsible. It seems plausible enough to suggest that he may not have been directly involved, or at least not in a way that fully impressed upon him the significance of this choice. Still, McNamara does acknowledge this happened on his watch. And yet he discusses the issue for the most part as though the responsibility must fall on the shoulders of someone else. Again, McNamara seems to look to the laws for answers to these questions, but that too seems to be a bit of a dodge. Does he really need a law to tell him not to poison people.
…also noteworthy hear would be the sense that something is odd about the claim that a chemical that strips leaves from plants might be harmful humans. McNamara doesn’t quite acknowledge that it is harmful. He is content to tell us that “it is claimed…”
***
Near the end of the film, McNamara relates the story of a protester. His account here is fascinating in many ways. What interests me about it at present is the way he frames the moral questions again in terms of humanity itself. This was a protester who died trying to communicate something to McNamara himself, but McNamara saw the significance of his death in the language of the man’s wife, as a question for all of humanity. Perhaps such questions are well asked of all of humanity, and yet I can’t help thinking that a question asked of all of humanity isn’t really asked of any particular person.
…or perhaps, more to the point, a person weary of answering such questions in his own life, weary of his own answers and the consequences of the answers he has given, might well prefer to have humanity itself grapple with those questions.
Anyway, we’ll leave it with this last quote.
Norman Morrison was a Quaker. He was opposed to war, the violence of war, the killing. He came to the Pentagon, doused himself with gasoline. Burned himself to death below my office. He held a child in his arms, his daughter. Passersby shouted, “Save the child!” He threw the child out of his arms, and the child lived, and is alive today. His wife issued a very moving statement, uh; ‘Human beings must stop killing other human beings.’ And that’s a belief that I shared. I shared it then and I believe it even more strongly today. How much evil must we do in order to do good? We have certain ideals, certain responsibilities. Recognize that at times you will have to engage in evil, but minimize it.
Don’t get me wrong. I owe countless hours of entertainment, and many profound lessons learned to Clint Eastwood and his lifetime of utter brilliance. In this post, I will of course repay him by attacking his work on one of my all-time favorite films.
I guess I am feeling lucky.
…or maybe it’s just a blog post, but anyway, that’s not the film I mean to ramble about. I’m thinking about Josey Whales. There is one scene in this film that really bothers me. Maybe it’s meant to. Hell, probably, it’s meant to, but in this case the bother skips out of the bounds of the movie itself and starts to become a real-world bothertation.
I am talking about a scene in which Josey enters a trading post to find two men raping a young Navajo woman right there in the building. He grimaces a bit, and we get the impression he doesn’t really approve, and of course he does what so many of Eastwood’s characters do in this film; he goes on about his business, at least until the men become his business. This character is a reluctant hero after all, not some white-hat good-guy. When the rapists decide to try and take him prisoner, Josey, …uh, …SPOILER ALERT, …shoots them both dead, thus effectively saving the woman from sexual assault even as he saves his own life.
It’s great drama, and one of the things that makes it great is the moral ambiguity of its main character. Would he have helped the young woman if the two men hadn’t gone after him? We might hope so, but the film itself gives us no reason to suspect he would have. What we do know is that he walked right past them, and right past his first chance to help her. The whole scene ends with a disconcerting sense that Josey has put a stop to a number of bad things without ever really making a decision to do so.
It’s good storytelling. Hell, it’s great story-telling. So what’s the problem?
I think of this scene every time I hear of Clint Eastwood’s approach to libertarianism. His take on the subject is often described as “everyone leaves everyone alone” or some variant thereof. I actually rather like this expression, at least for a moment or two whenever I hear it. I can just imagine it being directed at some fussy bastard whose getting into other people’s business, in effect telling them to mind their own. I can get behind that sort of thing, sure I can. But then I find myself thinking that’s not really where this message is going, is it? Not in the grand scheme of things.
Time and again, we see libertarians in league with mainstream conservatives. On the topics of government aid to the poor and interference with the economy their messages are synchronous. On the topic of gender politics, their views clash, and near as I can tell the mainstream conservative themes win-out just about every time. This tells us a lot about the priorities at stake here, and I get damned tired of hearing a message that promises respect for individuals across the board only to see that message work consistently to the benefit of those already powerful at the expense of those struggling just to survive.
…which of course brings us right back to that scene from Josey Whales.
You could think of “everyone leave everyone alone” as a rule that might stop the rapists, albeit, it’s damned weak wording for a crime such as that. More to the point, I can’t help thinking it has more to do with Josey’s initial decision to go about his business, leaving the men free to hurt a young woman in his presence. I can’t help thinking that in that moment, Josey was minding his own business, just as the real Clint Eastwood seems to suggest we should all do.
Of course things work out in the end with Josey Whales, but they work out in the end because that’s the way the story is written. The bad guys go one step too far, thus triggering Josey’s own trigger, and it doesn’t hurt that they are foolish enough to let him get the best of them, just as all the other bad guys in that story do. Evil is vanquished in Josey Whales, but not because anyone has made a conscious choice to oppose it. Indeed, the movie seems rather set against the wisdom of such choices. No, the good that happens in this movie happens as if by accident, as Josey and his companions go about their daily lives, just trying to survive. And so the invisible hand of the writer seems to bring good things from morally ambiguous behavior, much as the invisible hand of God in free market folklore.
It’s good storytelling, yes, but it’s piss-poor politics.
It’s easy to think of silence as the auditory equivalent to a blank page, a kind of nothing that fits in between the sounds where we actually expect to find meaning. At times, though, silence conveys more than we can hope to cram into the sounds we call words. Joshua Oppenheimer is one person who clearly understands this. His latest film, The Look of Silence explores this topic in one of its more sinister forms. This film is a companion piece to The Act of Killing. Both movies deal with a genocide carried out in 1965 after the government of Indonesia had been taken over by the nation’s military. In the aftermath of this coup anywhere from half a million to a million people were killed. Victims included communists, ethnic Chinese, and those openly critical of the new government. The Act of Killing explored these events through the narratives of killers themselves and the stories they tell about their own actions. In The Look of Silence, Oppenheimer explores the lives of those who survived the massacre, those who lost loved ones in the killings and have since then had to live their lives among those who carried out the killings.
Whatever else silence conveys in this film, it clearly conveys a strong sense of terror, both because the stories it relates are as terrifying as they are real, and because the film-makers exposed themselves to danger in order to get those very stories.
Time and again, we see the main protagonist of the film, Adi Rukun, staring in silence as he listens to the killers of 1965 describing in great detail the horrors they themselves perpetrated in 1965. Sometimes Adi watches the killers telling their stories in video clips. Sometimes, he interviews them himself. Adi’s older brother was one of those killed in 1965. The story of his brother’s killing is among those he learns about over the course of this film.
If there is a plot to The Look of Silence, it is generated from Adi’s own decision to confront the killers, to speak to them himself, to risk engagement on a subject about which he is expected to remain silent. Adi is an Optometrist, and his subjects are aging. An eye exam thus becomes the pretext for one interview after another, each one an opportunity to breach the subject of past horrors. The resulting story is filled with this tension between silence and speech. The possibility that events discussed in the narratives of the killers could well happen again haunts one throughout the film. More to the point, one cannot escape the sense that Adi’s efforts could well make subject him and his own family to such violence. Those he interviews remind him of this frequently over the course of the film. The hints are subtle, but they are real, and they are horrifying.
It seems trite to suggest this, but the silent moments occurring in each interview are as interesting as the words themselves. We learn so much from the killers in this film. They tell us so many things about their past actions and their motivations, and yet each tries to withhold some part of their own stories from Adi and from us. Oppenheimer lets the camera linger in the awkward moments wherein they reconsider their stories and adjust their narratives to new questions and uncomfortable revelations. Always there is Audi, sitting there quietly, courageously choosing his words and listening to their responses. At times he is inscrutable. At others, one can almost feel the tears rising within him. …or the rage. Most often I cannot help thinking it is shame that I see in his face, a kind of deep-seated embarrassment for the murderers and for their inability to face the truth of their own actions.
If this is a story of silence, it isn’t merely the silence of Indonesians that unfolds in this story. American foreign policy is all over the events described in the movie, its long-term significance pervasive not merely in the lives of Indonesians themselves, but also in the consumer culture of Americans.
The Revenant was cool. In fact it was damned cool!
By ‘damned cool’ I might mean ‘damned hard to watch,’ but then again damned hard to watch can be damned cool. Tastes vary, of course, but watching a CGI brown bear maul Leonardo DiCaprio was well worth the price of admission.
No, I don’t hate DiCaprio. Quite the contrary. It takes some skill to sell that kind of suffering, and he does it damned well.
This is the story of Hugh Glass, a mountain man most famous for surviving an attack by a bear, and (more impressive still) for surviving his subsequent predicament. Left for dead, the man somehow made it roughly 200 miles to safety (mostly by crawling, as I understand it). The real story of Glass is impressive enough as it is, which is one reason writers and movie-makers keep coming back to it. The Revenant weaves its own narratives around the tale of Glass and his trials.
This movie is every bit as bleak and terrible as you might have thought. Images of human suffering abound, and of course the central story here is one about perseverance in the face of tremendous adversity. By perseverance I of course mean suffering. I might even have to write ‘suffering’ in this review a few more times, just to make sure you get the point. There is a lot of suffering in this film. But what does all the suffering add up to?
Therein lies the nitpickery point!
It’s a vision of the frontier as a place filled with violence and pain. That frontier has very little in the way of love, stability, family, or community. The things that connect human beings to one another in meaningful ways have been all but removed from the world of this story. When such connections do appear in this film, they appear to be fragmenting …painfully. Glass, for example, has already lost his Indian wife as the story begins. He will lose his son midway through the story, and he will end the film quite alone.
It isn’t the bear that sets off all this tragedy. It is the leader of an Arikara party who keeps attacking Glass and his companions. This character, we learn, is actually seeking his own daughter, whom he believes to have been captured by Glass’ party. Glass’ doomed wife and son as well as the daughter of the Arikara leader are the only bonds of kinship that I recall from the film, and each is unraveling even as the film begins. We are left with a world in which love itself comes into focus only through the medium of pain.
It’s worth considering for a moment that this kind of world cannot exist over the long duration. There are no births in this world, nor are there the means of nurturing future generations. These are men operating on the fringes of their own communities and/or in the wilderness emerging between them. It comes close to a Hobbesian time of war, or perhaps more appropriately to Frederick Jackson Turner’s frontier as the meeting place between savagery and civilization. Even the Native Americans in this film seem unable to keep a family together. This is the myth of the west taken to 11. It’s a world that must pass, either to complete destruction or eventually into some semblance of social order. It is the latter of course to which this sort of frontier narrative points us, as the frontier anticipates the coming of civilization. For now, we are left to contemplate a world in which few (if any) are born and a good many die every third or fourth scene.
I can’t help but think many will imagine this is the world frontiersman found when they entered the American wilderness, though I’m more inclined to think of it as a world they made by that very entry.
If there is a truly objectionable feature to this narrative theme, it would be the role played by friendly Natives. Some readers may be familiar with the phrase ‘magic negro’, which is usually taken to refer to a stock character used in all-to-many Hollywood films. The magic negro is usually gifted with some mystical power, often a sort of impossible wisdom which he will use to aid the white protagonist in a given story. Just as often, the magic negro will die before the end of the narrative, leaving the great white protagonist to resolve matters using whatever gifts his friend left behind. Suffice to say the magic negro needn’t really be a negro, though it does seem rather commonly to be a minority of some kind. In The Revenant, Glass enjoys the help of not one, not two, but three magic minorities, all Native Americans.
The First (and oddly enough also the last) of these supernatural mentors would be Glass’ wife. Having been slain in a prior event, she continually returns in the form of visions which inspire Glass to continue. Whether these are meant to be real or simply features of his own imagination isn’t really very important. The bottom line is that she is long gone, but she continues to serve as an inspiration to him. She appears at the very end of the film as well, seeming to say goodbye.
The second of these characters would be Glass’ son who remains loyal to him even as his injuries appear to leave Glass without hope of recovery. This loyalty will cost Glass’ son his life, but that in turn will provide Glass with the motivation to survive, to avenge the death of his son.
The third of these magic Indians appears in the form of Pawnee who shares food with Glass, travels with him, and cures him when Glass is overcome with infections. Glass will awaken to find himself well on the road to recovery even as he discovers his Pawnee friend hanging from a tree, leaving him to face yet another terrible challenge quite alone.
Time and again, Glass benefits from Native characters even as they themselves pass away. The death of the magic minority is that much more fitting here insofar as it perpetuates the narratives of western conquest. Native characters may hamper the frontiersman as does the Arikara leader, or they may aid him, as do each of the magic Indians in this film, but it is simply no coincidence that the white protagonist finishes the story on his own.
Does this work? Yes. It’s a Hell of story, and I plan to watch it again. And perhaps it works partly because of the very tropes that have me griping about the story right now. Some may find them extraordinarily compelling even as I find them terribly disappointing. I can’t help but think more interesting stories await the film-maker who learns to take Native characters a bit more seriously.
Who could forget the man with no name? It’s easily the most memorable character in Clint Eastwood’s acting career. After generations of protagonists so apple-pie obvious in white hats and chaps, always doing the right thing, and always winning in the end, there was something especially compelling about this antihero. You never quite knew what he was going to do. He might save the town, or he might kill everyone. You didn’t really know until right about the same time you learned the outcome of the conflict itself. This vision of moral ambiguity was a wonderful contribution to film.
As a character in a role-playing game, he totally sucks!
To be a little more specific, he makes a terrible player character in an ongoing campaign. The Man With No Name has some potential as an Non Player Character, if the guy running the game uses him well, but in the hands of a player this sort of character can be a terrible buzzkill. That doesn’t stop players from creating characters with similar personae. Time and again players bring such characters to the game table only to they aren’t nearly as interesting as their cinematic counterparts. The difference illustrates a little about storytelling, I think. But of course the issue is larger than the man with no-name. It extends to any number of morally ambiguous characters, characters who inspire fear and hope in roughly equal amounts.
What makes such characters work is the extra tension they provide to the narrative. Instead of just wondering if the hero will beat the bad guys, a morally ambiguous protagonist leaves you wondering if he will even take up the right side of the fight. He might just as easily prove to be the biggest nightmare of the narrative. Done well, such personalities will leave you on the edge of your seat well into the third act, but of course resolution will come in the end. Sooner or later these characters do the right thing, even if reluctantly so, and perhaps with a trace of wrong mixed in with it for bad measure, but they will step up to the challenge and save the day.
The audience needn’t do anything but soak up the story.
And therein lies the difference. Role playing games (or at least the pen&paper variation thereof) are an inherently cooperative enterprise. The players must come to a series of agreements in order to make it work. At minimum this means coming to an understanding of the game rules, but it also requires some agreement on the essential features of the setting as well. Ultimately, the players will need to come to a shared understanding of the plot-line for a campaign. Failing that, an rpg can easily descend into an endless session of bickering over one tiny detail after another. Were things going right, these very details would be the icing on the cake, the features of the story that make it so much more vivid. But when the players aren’t on the same page, such details instead provide fodder for a series of arguments about imaginary things, and being imaginary, those things don’t admit easily of resolution by rational argument. This is of course what makes the old Summoner Geeks parody so brilliant. Most of us who game have been there at one time or another. ….A story that isn’t quite happening, its every detail becoming an excruciating source of pointless conflict.
The morally ambivalent character is just one more variation on this problem. It poses the dilemma of a character who may or may not accept the central plot-lines of the story. More to the point, it poses the challenge of a player who may or may not accept the central challenge of the story. Unlike a movie viewer, the other players must then actively contend with the possibility that his ambiguous loyalties will undermine their own efforts to resolve the central story line. They have to worry if the dark and mysterious character will piss off the one great side character whose help they really need; if he will start a random fight in a bar where they hoped to meet an important contact; or if he might simply wander off when the big battle is about to go down. The possibilities are as countless as they are frustrating. It’s a bit like watching a side-plot to a movie take-over the entire narrative. …except that you’re not simply watching that happen. You are actively trying to resolve the central problem for the storyline and the player running the ambiguous character has just derailed the whole project!
Of course a player running a morally ambivalent character needn’t do this. He can do as the writer of a movie or a book might and choose to let his character do the right thing, so to speak, perhaps grumbling a bit in the process or adopting an ironic reason for doing so. That can be fun. It can actually work.
For about a game or two.
What makes such characters really frustrating is the prospect of dealing with their ambivalence three, four, even ten games into an ongoing campaign. It can actually be kind of fun to figure out a mysterious character in the early stages of a campaign when the story-line is just beginning to emerge. If you are still worried about his likely course of action well into the campaign, and long after the central challenge of the plot has taken shape, the whole act is going to get damned old. Ironically, such characters eventually lose their bad-ass quality and start to seem more like pampered children or special snowflakes.
It isn’t just that such characters are frustrating (though they are). The problem is that the sense of mystery – the dramatic tension that makes them tick – fails over time and they simply become tedious, just one more detail that cannot be settled. Part of what makes ambivalent characters interesting to begin with is a sense of anticipation. What will he do? It’s an interesting question, but this question must eventually be answered to provide a satisfactory theme in a story. If a player leaves his or her character sitting on the fence umpteen plot twists into a narrative, that in itself starts to become the answer to this very question. He’ll stay on that damned fence and make you beg him to help out every damned time something needs doing.
It’s all a bit like watching unrequited love in a sit-com. It’s kinda fun for an episode or three, but it’s a bit old by the second season. By season three it’s a distraction from the cool parts of the series, and by season four it’s the reason you’ve decided to watch something else.
Ultimately, the mystery that makes such characters tick resides in a moment within a plot line, but that moment must eventually pass. A character who doesn’t know what side he’s on well into an ongoing plot becomes a source of irritation. When a player tries to make moral ambiguity a lasting feature of his character, he or she may well end up as a the buzz-kill that ended the campaign.
And the man with no name thus acquires one after all.
Beatriz (Salma Hayek) is a selfless healer barely making ends meet. When her vehicle breaks down at the home of a wealthy client, Kathy (Connie Britton), she is invited to stay the evening. Kathy and her husband, Grant (David Warshofsky), are holding a dinner party with several rich associates. One of the guests, Douglas Strutt (John Lithgow) turns out to be as insensitive as he is wealthy, which is to say a lot. The plot thickens when Beatriz begins to suspect Strutt may have been the developer who wrecked her home town back in Mexico, thus scattering her family and ultimately triggering her own immigration into the United States. Is she right about Strutt? And if so, what will she do about it?
John Nichols, the author of 
So my girlfriend has this theory that the Pixar movie, 
For me, 
Don’t get me wrong. I owe countless hours of entertainment, and many profound lessons learned to Clint Eastwood and his lifetime of utter brilliance. In this post, I will of course repay him by attacking his work on one of my all-time favorite films.
It’s easy to think of silence as the auditory equivalent to a blank page, a kind of nothing that fits in between the sounds where we actually expect to find meaning. At times, though, silence conveys more than we can hope to cram into the sounds we call words. Joshua Oppenheimer is one person who clearly understands this. His latest film, 
The Revenant was cool. In fact it was damned cool!
