Showing posts with label international. Show all posts
Showing posts with label international. Show all posts

Sunday, November 03, 2013

How a children’s film out-bleaked the season’s three anxiety-causing hits

A note: This piece contains spoilers.

This season’s three runaway critically acclaimed hits—Gravity, Captain Phillips and 12 Years a Slave—have all leveraged that classic piece of advice about good dramatic writing. Tie the audience to a relatable protagonist, competent yet not inherently heroic. Put that protagonist in jeopardy. Keep him or her there. Put them in more jeopardy. Repeat until the audience can't take it anymore, then go further.

Mortal danger is usually most effective in getting audiences to tense their muscles, clench their jaw and  prepare themselves to look away from the screen if need be, though a filmmaker might go further than that and inflict pain, humiliation, self-doubt and dark pasts upon our worthy avatars. Only when they have totally brutalized us will we accept we’ve seen a great film.

The lightest of this season’s three masochistic masterpieces (which is saying something), Gravity focuses on danger that taps into space-age existential angst. Its harrowing threat is getting lost in infinity, a surprisingly claustrophobic place, more like suffocating in an endless wash of molasses. If Sandra Bullock’s Astronaut Ryan Stone is not attached to something—anything—she will drift into space die. EM Forster probably never imagined so literal a depiction of his maxim “Only connect.”

Captain Phillips and 12 Years a Slave are more layered and topical, not surprising since both are based on true stories. That’s some reassurance going in—you know they lived to tale the tale. 12 Years even gives you a time limit. Both films lack the technologically produced astral beauty that makes Gravity so watchable. They provide no distraction from their assault.

Tom Hanks’s Phillips, captain of a cargo ship that must pass through Somali pirate territory, faces down humanized blowback from the inequities of abstract global capitalist systems. We in the Western world thought we could hoard the world’s wealth, but, no, the losers in our divided world will find a way to grab something for themselves, putting people who don’t even consider themselves to be on the front lines of this class war in harm’s way. Not of this is spoken. You just pick it up from the setting and the expressions on the characters’ faces.

12 Years a Slave, about a free black man in the US North who is kidnapped and sold into slavery in the South pre-1865, is even more deeply engaged in social criticism, giving an innocent and naïve free man a dehumanizing guided tour of the savagery that was necessary at all levels to maintain the savage system of slavery. At first Solomon Northup (Chiwetel Ejiofor) suffers under a somewhat sympathetic plantation owner played by Benedict Cumberbatch. I have no recollection of his character’s name is nor do I think I was meant to have one—Cumberbatch is a mere amalgam of everyone who presents themselves as good and kind yet blames “the system” for their failure to act on these supposed virtues. Michael Fassbender, who plays Northup’s second owner is a much more singular character. Who can say whether slavery turned him into a sociopath or whether it merely lured his already warped personality into its horror-filled kingdom?

In all three films, Stone, Phillips and Northup find inner courage and tenacity, if not always to get themselves out of their predicaments, then at least to make the best of it, practically and soulfully. These films’ power comes from their relentlessly sharp focus—the filmmaker’s decision to cut away most of the padding that usually goes into building a world, building characters, explaining context, creating a framework of relationships the audience can grab onto. For directors Alfonso Cuarón, Paul Greengrass and Steve McQueen, it’s all peril from the word go.

Unlike last year’s Life of Pi, for example, which also dropped its protagonist into mortal danger and kept him there, there’s little time spent on the characters’ lives before or after the story’s crisis. Gravity’s biggest flaw was the tacked-on feel of Stone’s backstory (thank God there were no flashbacks to her daughter before her death) while Captain Phillips’s misstep was the perfunctory and clichéd introductory scenes of Phillips’ home life (and Catherine Keener’s bad hair). 12 Years a Slave’s quick introductory sketch of Northup’s family life was certainly the most treacly part of an otherwise unsentimental film, though director Steve McQueen’s worst decision was to cast Brad Pitt as the Jesus-y looking Canadian who “saves” Northup; that role should never have been deified by star power. The films work best when they keep the audience in the moment. Gravity and Captain Phillips, especially, operate almost in real time; 12 Years a Slave just felt like it was that long.

As tough as these films were to watch, their makers realize the pleasure of viewer masochism comes not in the torture itself, but in the release from it. And release they did. All three films deliver short, sharp and astonishingly uncomplicated happy endings—Disney could hardly do better.

Once adrift, Stone returns to Earth’s loving pull; the mud virtually hugs her. Phillips, once he calms down, will go back to his messy haired wife, his cleverness acknowledged and respected, his uptightedness vindicated. When Northrup leaves his slave labour and hops in the carriage that has come to rescue him, we know in that moment that he is free because his white friend has a bigger hat and a more steely-eyed gaze than crazy, crazy Fassbender. We gasp in relief. The momentary worry that Northrup’s wife may have remarried—that his family may not want him back—is quickly pushed aside. Like Hanks in Captain Phillips’ final scene, the audience finally exhales and shudders like a panic attack has just ended.

Tense films, but their happy endings betray their intentions. They want the audience to leave satisfied. Case closed. Our surrogate is home safe. None of them as bleak as Ender’s Game, which messes with the recipe to deliver a darker message that should follow filmgoers home. Yes, darker than slavery because its ideas inform slavery and world history before and after slavery.

Based on a 1980s novel, Ender’s Game is not a well-made film. It had the rushed, clunky feeling of a work that compensates for overcompression of the source material with clunky overexplanation and uneven pacing. Its effort to attract both younger and older audiences leaves it satisfying neither. Many of the performances are laughable—the talented Viola Davis looks like she had no idea what movie she’s in.

But the film’s ending—the revelation that concludes young Ender Wiggin’s (Asa Butterfield) tests and torments as a trainee to lead the Earth’s forces against possible alien invaders—is as far from Hollywood happy as you can get. Most films are about love, courage, strength and trueness to oneself. This one’s about power, tactics and deceit. It nod to empathy as a virtue, but it doesn’t have a heart. Perhaps it hopes the audience has one, but even that’s not certain.

Despite his savvy in combat both personal and intergalactic—perhaps because of this savvy—Ender is bullied by his brother, his peers and his handlers in the future Earth’s military-industrial complex. He’s been recruited as their saviour but, like Harry Potter, is left to figure out the “how” on his own. Excessive violence usually works.

Unlike Paul Verhoeven’s Starship Troopers, though, which reveals itself to be a satire of fascism, and which attempts (unsuccessfully, one might argue) to make its audience feel bad for cheering on the humans in their aggression toward the enemy, Ender’s Game’s POV on its fascistic future society is not so clear—are we to despise or admire it?

As a good messiah should, Ender cleverly navigates through all the obstacles put before him and even wins allies. But then, in startling reveal, discovers he’s been had—the obstacles were not what they seemed. What should be a triumphant Hollywood movie ending—he and his team of misfits succeed in a computer simulation of a war against their insect enemies—turns into something radically different. The simulations were actually real. He was not playing an elaborate videogame, he was waging real war. In demonstrating that he could, theoretically, destroy an enemy planet, Ender does destroy an enemy planet. And is filled with not with joy, but remorse. There were other ways of winning, he suspects, that would not have caused so much harm.

The Ender books have been criticized for depicting a protagonist who commits violence but who remains innocent because harm was not his intention. But just because the saviour is untainted, culpability doesn’t vanish. It moves elsewhere. It moves onto the system which lied and manipulated him. The systems humans create are perfectly capable of destroying us, even if those pulling the strings have created technicalities that depersonalize that culpability. Tactics wow us but they are not our humanity.

In Captain Phillips and 12 Years a Slave (Gravity doesn’t think so much about these themes—how we wreak evil on ourselves), our protagonists are reborn merely by escaping the trials the system has thrown in their way. Once Phillips and Northup are happy, we’re happy.

Ender’s Game doesn’t let us off the hook so easily. If we’re uneasy with a child being manipulated into genocide, the manipulation itself must be unpacked, even if the peril faced by the child has ended.

By delivering their heroes to such clear safety, Captain Phillips and 12 Years a Slave relieve of us of our worry for the individual we have bonded to. They allow us to put their peril behind us, even though the world that created their troubles continues. Domestic contentment is restored in the foreground.

For all their seriousness, this kind of thrill isn’t so different from what you might get from a roller coaster. Once it’s done, it’s done. In Ender’s Game, we still have much to work through.

Monday, July 29, 2013

Three unspeakable observations

I think Pope Francis, who seems genuinely humble, is doing an impressive job at reframing the image of the Roman Catholic church. 

I think the Harper government, specifically Foreign Affairs Minister John Baird, is doing a decent job on international human rights (let's go after Russia now, shall we? Perhaps Canada can host Pride House at the Sochi Olympics).

Closer to home, my garbage collection has been better (less mess on the street after pick up) since Rob Ford privatized it (I feel bad for the lost union jobs, but I'm speaking purely as a consumer).

Do these achievements affect my global view of these leaders? Not so much. Don't get me started on the Roman Catholic church's larger problems with sex, gender and social justice, the Harper government's job on international trade (or domestically--whoa!) or Rob Ford's vision, honesty, competence or mental health. But sometimes you have to give credit where credit is due, even if it doesn't change your vote.

Thursday, May 28, 2009

Who speaks for Pride?

I was mildly distressed when I read this piece in the Jewish Tribune in which a lawyer equates the critique of Israel's treatment of Palestinians as "Anti-Israel" and "Anti-Semitic." But the fact that he describes Pride's traditional freedom-of-expression stance--a stance that should come as no surprise since it comes from a group that has been silenced for centuries and has been labelled obscene and offensive too many times to count--as having "very eerie parallels to Nazi Germany" struck me as so outlandish to be laughable. Who could take this complaint seriously?

Well, the National Post could, headlining its story "Toronto Pride organizers ban anti-Zionist group." The story freaked me out because it goes against so much of what Pride is all about.

I would be the first to say I don't like a Pride parade to be a series of political and commercial messages. Entrants should concentrate on being fabulous and celebrating their sexuality. But the overlap between sexual politics and all kinds of other politics is tremendous. Politicians, the most political and partisan species known to earth, clamour to be in the thing. Queer vegans shout their message. So do queer pagans. Some political causes may seem like a stretch, but I don't think anybody has any right to start drawing a line. Pride restricts groups that participate in hate speech and discriminatory behaviour, but that, traditionally, has to be clear on the face of it. If it's a matter of debate--and you'd have to be deluded to think that the relationship of Israel and the Palestinian people is not a valid debate--Pride should step back and let it happen.

(And, with Israel's boasting about its LGBT track record, it is inviting criticism from queers on other aspects of its domestic policy. There's no obligation for gay and lesbian people to shut up and play the part of window-dressing when there are other serious issues to address.)

No individual or group "speaks" for Pride in the parade or outside of it. There are occasions when I don't think Pride organizers themselves actually "speak" for Pride. Pride is a spirit or, if that's too flaky for you, a social movement that manifests itself in a formal organization, but it is not a formal organization itself. The organization creates a platform for "Pride" but it is the participants who mount it, creating the content upon that platform. There is no finely tuned message that comes out of it. Lawyerly niggling about liability and not-for-profit tax status misses the point. Take away the sponsorships and the street closure permits and there will still be Pride.

Pride organizers have struggled with this role. I remember in 2004 the Raelians being told to cover up signs that said nasty things about the Pope--"Official sponsor of AIDS... The homophobic religion that kills!"--but they were not kicked out of the parade. (B'nai Brith Canada take note.) Organizers have not always performed as valiantly as they could, for example, not kicking up a stink when police arrested a small group of men for going naked in the parade in 2002. But they have mostly stuck up for the anarchy of voices that are at the heart of Pride.

Anyway, I found the Post story a little troubling. This morning, I was interviewing Pride executive director Tracey Sandilands for a feature story about Pride for the Toronto Star. I couldn't resist asking her about the Post story. She did not claim the Post misquoted her--thank goodness or we'd be veering close to boy-who-cried-wolf territory--but said the story was wrong.

"We have never said we weren't allowing political viewpoints," Sandilands told me. She said the group Queers Against Israeli Apartheid has not been banned from this year's parade. Or at least, not yet because they have not yet applied to be in the parade. When and if they apply, it's the declared message and intent that would be evaluated for possible hate speech and discrimination that would see their application denied. Otherwise, they would be welcome.

"There so much pressure on us to take a side," Sandilands told me. "But it's not our mandate or our purpose. We don't intend to be bullied into taking a side....We are not going to take a stand on any rights or causes other than global queer rights."

If hate speech occurs in the parade without warning, Sandilands says it's up to the police to deal with it.

"We won't make that determination," she says.

I'm sure some people will find any participation of Queers Against Israeli Apartheid uncomfortable and provocative. But those two words should be considered synonymous with any bone fide Pride parade.