Sauron and the Metaphysical Moscow

A friend of mine from Moscow has been posting for several days about a cool event scheduled for December 11th. The Eye of Sauron was going to appear on a tower in the Moscow-City business center. It would have been huge, and very prominent. Well, Svecheniye- the art group behind the project- have just announced that they are scrapping the whole thing. They stated that there was nothing political or religious about their Eye of Sauron project, but they received intensely adverse reactions. While the Russian article I read did not specify who pressured Svecheniye, it seemed pretty obvious. Several news articles have been more explicit.  The Russian Orthodox Church strenuously objected to prominently displaying a “demonic symbol of the triumph of evil” in Moscow because it would bring disasters upon the city. For the Russian Orthodox Church, Moscow is a profoundly holy city, the Third Rome. As an Estonian scholar noted, it is crucial to that church’s self-identity.

Moscow is not only the most important city but it is chosen by God and in a way set apart from other places on the earth. Moscow has a special religious function. It is the Christian centre. It is in some way closer to God. But that is not all… Moscow is the Third Rome and “the third stands, and there will never be a fourth.“ Moscow is the last Rome. Moscow was the centre of history and therefore its fulfilment. This means that Russia had to preserve its rich store of faith in purity in the last phase before the end of the world. And this fact puts a heavy responsibility on the shoulders of the Russians.

With this kind of metaphysics, the Tolkien fans never stood a chance. Never mind that Sauron symbolizes the hubris and ultimate futility of evil, not its triumph. The political power of the Russian Orthodox Church means that it can win these battles quite easily.

Force Awakens Trailer and Lightsaber Crossguards: I am Dissappoint

2014-11-28 Useless Lightsaber Crossguard

I am not a fan of the Star Wars: The Force Awakens teaser. It was so bad that I didn’t believe it was the real trailer at first. Alas, it is. Of all the things that annoyed me, however, there is one that stuck out the most: the absolutely useless and silly design of the crossguard for the lightsaber.

The purpose of a crossguard is simple: to protect the hand of the person using the sword (or, in this case, lightsaber).

2014-11-28 Sword_parts_no_scabbard

In order to be effective, the crossguard therefore has to be tough enough to stop an opponent’s blade. In an ordinary sword (made of metal), you just accomplish this by also making the crossguard out of metal. Simple. But the entire point of a lightsaber is that the blade cuts through just about anything. So the only thing that you could possibly make a crossguard out of would be the actual light blade. Anything else is just going to get lopped off instantly, offering absolutely zero protection. This can actually be done. If you look at the entry for crossguard light sabers in the Wookieepedia[ref]Yes, there’s a Wookieepedia, and yes, it has an entry for crossguard lightsabers.[/ref]you can see how it’s been pulled off in the past.

2014-11-28 Useful Crossguard Lightsaber

Notice how the crossguard in that image is recessed so that a strike of an opponent’s blade that slid along the user’s blade would be intercepted by the blade of the crossguard. Not by the vulnerable housing for the crossguard blade. But in the crossguard lightsaber from the trailer, the blades of the crossguards are offset from the grip.This makes the crossguards about as useful as if a Viking went into battle with a crossguard make out of tissue paper.

2014-11-28 Crossguard Comparisons

The whole idea of a lightsaber crossguard is a little dumb to begin with because what makes lightsabers awesome is their elegant simplicity.[ref]”An elegant weapon for a more civilized age.” – Obi-Wan Kenobi, A New Hope[/ref] Double blades, intricate handles, all these additions detract from that simplicity and elegance. But if you’re going to put on a crossguard, at least think about it for 5 seconds and don’t make something that looks like a 7-year old glued the pieces together.

2014-11-28 Useless Lightsaber Crossguard - ZOOMED

Look, I get that Star Wars isn’t exactly supremely realistic, not even when it comes to lightsabers and their practical utility.

The Ewoks were always kind of dumb, even when I was a kid, and the idea of individual pilots zooming around in space fighters exactly as if it were a World War 2 era dogfight was outdated by the technology of the Korean War (jet engines and guided missiles), let along by the time we’ve got FTL spaceships. The originals had flaws, but they were still great. The prequels were so egregiously horrible as to be nigh unwatcheable.[ref]Brief personal Star Wars history: I loved the originals so much that I waited overnight in line to be #5 to get tickets for Phantom Menace. I won Star Wars trivial pursuit in that line, with those super-fans. I watched it six times, willing it to be good. It wasn’t. I never watched Episode II all the way through, and I watched Episode III just once, for old time’s sake. I also read several of the tie-in novels, but they all suck except for the ones by Timothy Zahn. The Clone Wars series is pretty good, and I’ve read a couple of comic books that were OK.[/ref]

We’ve all got to draw our own lines for what fits the spirit of the films, and what doesn’t. For which unrealistic detail is just part of the show, and for which is a violation of artistic integrity. The dumb crossguards cross a line of basic common sense for me. Even if my wife thinks I’m crazy and obsessive. But I’m not ruling out the new movie based on just a teaser. In the final product the good could very well outweigh the bad, and like I said, the originals had some pretty glaring flaws of their own. [ref]”But I was going into Tosche Station to pick up some power converters!”[/ref] But between the dumb crossguard and all the other issues with the trailer[ref]The narrator’s voice sounds like a parody, for starters.[/ref], my hopes for the franchise’s attempted resurrection are not getting any higher.

Five Books on War

poppy-fields

Reflecting on Armistice Day, that is, Veteran’s Day, I want to recommend two memoirs, two novels, and one stage play dealing with war. Something a little outside the obvious choices.

 

Bugles and a Tiger – John Masters.

John Masters was one of the last British officers in India, where his family had served for generations. In the book he relates how he became an officer in a Gurkha regiment, how he came to love his men, and how he himself grew into a man. For Masters, this meant honour and loyalty. He bitterly regretted not defending a subordinate early on in his career. “I discovered now that being ashamed of yourself is worse than any fear.  Duty, orders, loyalty, obedience – all things boiled down to one simple idea:  whatever the consequences, a man must act so that he can live with himself.” The Gurkhas were mercenaries from Nepal, and their wives were frequently loose. Masters explains that he resisted the temptation by remembering that to act on it would be to betray the trust of his men. The depiction of his first assignment in the Afghan frontier in the 1930s is superb. Masters was a warm, intelligent, and sensitive writer who never lost track of how every person is an individual.

 

Quartered Safe Out Here – George MacDonald Fraser.

George MacDonald Fraser was nineteen when he was sent to fight the Japanese in the jungles of Burma. Genteel and academically inclined, he was the youngest in a section of very hard men from the

In one incident, MacDonald Fraser had been made to carry a large, unlabelled tin of fruit, and fallen down a ravine. After being nearly blown up by a Japanese ambush because of his youthful stupidity, he brings the fruit tin back to his unit. The ‘gastronomes’ and ‘Epicureans’ expect to add some fruit to their condensed milk, and are not at all pleased to discover that the tin contains carrots in brine.

The book is a powerful window into the experience and mentality of soldiers during war. MacDonald Fraser freely admits that the campaign in Burma was nasty, ugly, and brutal. He really has no patience for what he terms “virtue for mere appearance’s sake,” and explains very persuasively how attitudes were different in his generation.

 

The White Guard – Mikhail Bulgakov.

This is first and foremost a deeply spiritual book. It is also semi-autobiographical. The novel tells the story of a family in Kiev during the chaos of Russian Civil War, and portrays the collapse of old values, embodied by the officer’s ethos. People abandon their honour for self-preservation and their ideals for opportunism, and it is all subtly shown to be the outward manifestation of a massive spiritual crisis leading up to Judgment Day. Bulgakov is my favourite Russian writer and his ability to tell a story is unrivalled. One of the most moving passages involves the officer of a cadet unit. When the cadets are abandoned by the rest of the army during battle for the city, the officer commands them to rip off their insignia and flee for safety. He dies covering their flight with a machine gun, and this sense of duty- honour- is shown to be love, and ultimately godly.

 

The Good Soldier Schwejk – Jaroslav Hasek.

Without this book there would be no Catch-22, or any other book on the absurdity of military service and war. Schwejk is a middle-aged Czech in 1914, when they still (unhappily) belonged to the Austro-Hungarian Empire. He joins the army, it seems, with the sole purpose of making it a laughing-stock. He plays the good-natured fool, but always manages to subvert Austria’s oppressive authority. For example, when he receives a draft notice, Schwejk claims to suffer from rheumatism, but insists on being pushed to the recruiting center in a wheelchair. Along the way, he brandishes his crutches shouting patriotic victory slogans. Schwejk’s deliberate misadventures are vastly entertaining, and Hasek was one of Eastern Europe’s masters of the absurd.

 

Journey’s End – R. C. Sherriff.

There is no war play more powerful than this. Since 2014 is also the 100th anniversary of the First World War, it would be a disgrace not to mention Journey’s End. Ten years ago I visited a good friend in London who took me to the West End to watch a revival of Sherriff’s play. I was absolutely floored. The play is set in an officer’s trench in 1918, several months before war’s end. By this point, the cast has practically seen it all. They are four years into a war where going over the trenches is almost guaranteed to be a death sentence. The boredom is excruciating, but who wants to replace it with action? What they are all trying to do is to escape from the realities of war. Some plant flowers, some read, and some drink. Raleigh, a new, very young officer arrives at the front to serve under Stanhope, a man who is dating his sister, and whom he worships. Stanhope knows that as an officer, his duty is to stand by his men, and his obligation to society requires that he display nerves of steel. He refuses to take leave in order to escape danger like others are doing, but he has become an alcoholic. He is deathly afraid of letting people down. Raleigh is excited to be selected for a raid behind enemy lines, but when almost everyone else is killed, his naïve enthusiasm is gone, and he is killed shortly after. The play intersperses the horrors of war with flashes of brilliant, dark humour, and deals with topics from food to love to honour and cowardice. None of the characters are caricatures, and Sherriff is not preachy. The British comedy, Blackadder Goes Forth, is actually a tribute to the play, which is where it gets most of its ideas and characters.

G. I. Joe: Devil Eyes

My favorite part of the novel Jonathan Strange & Mr. Norrell is when the mage, Mr. Norrell, is recruited as part of the war effort against Napoleon. The plan is to terrify Napoleon by troubling him with nightmares. The plan fails because the bookish old antiquarian is useless at imagining horrors. The worst he can come up with is a captain of dragoons hiding in Napoleon’s wardrobe.

Truth, however, is stranger than fiction.

As part of the effort to rid Bin Laden of a support base, the CIA commissioned a demonic action figure of Bin Laden. Unsuspecting parents in, say, Karachi, would buy their children an innocent looking Bin Laden toy, and after bringing it home the action figure would react to the heat, its original face being replaced by a demonic, red one. To make things even better, this mix between Get Smart and Team America was designed by Donald Levine, one of the creators of G.I. Joe. He designed the toy, and secretly manufactured it in China. Thus Habsboro’s role in the War against Terror. I personally can’t picture anyone being spooked by this toy, not even in regions were belief in devils, demons, and jinns is widespread, and the CIA seems to agree. They shelved the toy, but one source says that hundreds of toys actually made their way to Pakistan.

Who knows, there might be hope for a collector’s item after all.

Reason.com: Video Game Nation

The libertarian website Reason.com has a special collection of articles and videos on video games coinciding with the June 2014 issue of their magazine. I’ve never been a huge gamer, mainly because I wasn’t allowed to have a video game system growing up. But I’ve always loved them when I had the chance to play. I especially became interested in their impact on people after reading Steven Johnson’s Everything Bad Is Good For You: How Today’s Popular Culture Is Actually Making Us Smarter and Jane McGonigal’s Reality Is Broken: Why Games Make Us Better and How They Can Change the World. I even recently bought Liel Leibovitz’s God in the Machine: Video Games as Spiritual Pursuit. I don’t see them as the “waste of time” that I was often told they were.

Reason‘s collection looks at the interaction of gaming and society from various angles. Check it out.

James F. McGrath on Science Fiction and Religion

What does science fiction have in common with the Bible? More than we might expect. Both grapple with profundities. Both ask, among other key questions: How did we come to be? Where are we headed? How should we conduct ourselves? Where do we put our faith? The answers are not necessarily agreed upon…Thus, science-fiction fandom, with its canons, debates, and conundrums, has intriguing and instructive overlaps with the domain of religion.

So says biblical scholar James F. McGrath in an interesting article in the Spring 2014 issue of Phi Kappa Phi Forum.[ref]He actually co-edited the volume Religion & Doctor Who: Time and Relative Dimensions of Faith.[/ref] I’d actually considered writing a post on this topic given my more recent choice of entertainment, including The Dresden Files and Doctor Who.[ref]Mormon scholar Hugh Nibley tackled this same subject in his Temple & Cosmos. Atheist author Jason Colavito has argued that H.P. Lovecraft’s tales paved the way for the “ancient astronaut” theories found on the History Channel.[/ref]McGrath discusses TV shows like Lost, Star Trek, and Doctor Who, making for a fun read. In the end, he concludes, “Bottom line, science fiction is less about the future or past and more about our reflections on them. This type of speculation can be fascinating and meaningful, not merely diverting or academic…[S]cience fiction is a wonderful window into how humans perceive religion in the present.”

Check it out.

 

The Homeric Values of “Breaking Bad”

“Now, say my name…You’re Heisenberg…You’re g-damn right.”

After the finale of Breaking Bad, I wrote a brief post at The Slow Hunch entitled “‘Pride Goeth Before Destruction’: Or, Why I Wouldn’t Hesitate to Use “Breaking Bad” in a Sacrament Talk.” I explained the role of pride in Mormon theology and how Walter White’s “spiritual and moral transformation should give us pause.” After reading from Christian author and historian John Dickson’s book Humilitas about Christianity’s influence on the West’s transformation from an honor-shame society to one that sees humility as a virtue, I was pleased to find Alex Knapp at Forbes writing on “The Epic of Heisenberg: Breaking Bad’s Homeric Values.” Definitely worth the read.

Warning: Spoilers.

The Limits of Satire

I remember the first Grand Theft Auto game. It was a little shareware title that came out about fifteen years ago with a hilarious premise, a simple idea and great execution. There were no complex philosophical questions. I don’t remember any satire. I don’t remember any story. I just remember the thrill of sitting at my prized Pentium desktop computer with my brother next to me, getting in fast cars and crashing them into everything on the screen, mostly other cars. And people.

Of course, the people weren’t real. It was top down, so all you really saw was shoulders and heads. Apart from the context it might as well have been Pac-Man eating dots. To us, as kids, it was great fun because running over fake computer people is really, really funny. You get to do something that is completely unacceptable in real life and nobody gets hurt. The entire appeal of it is the fact that it’s unacceptable, or undesirable to do such a thing in real life. If you could drive around hitting cars and people with impunity in real life, why would anyone want to play a game based around the same activity? The other side of that coin is the question: if it’s fun to do it in a game, would it be even more fun in real life?

But this isn’t the question I’m interested in. I’m interested in understanding what it is, if anything, Grand Theft Auto V’s developer, Rockstar, is trying to say to us–not necessarily just about violence, but about American culture.

In the modern GTA games, the entire world is a send-up. The major landmarks of modernity are all to be found, but darkly twisted. Fox News is Weazel News, the NASDAQ is BAWSAQ, the FBI is represented by the unrepentantly corrupt FIB, and the in-car radios in every car are rife with advertisements that take every social trend to ridiculous extremes. The jokes are many, and there’s little to no subtlety in their delivery or punchlines. There is a fictional superhero in this universe called Impotent Rage, who is every stereotype of all liberal privileged-white-guilt hypocrisy. In Impotent Rage’s TV show (yes, you can sit down and watch TV in the game), he manages to lampoon both liberals and conservatives in a sequence where he destroys a group of environmentalists who are protesting an oil corporation for “fracking,” misunderstanding them to be protesting against homosexuality.

It’s clever, about as clever as Rockstar ever gets, and amusing, but it’s never particularly satisfying. I’m having trouble putting my finger on why, but I think it has something to do with the pervasive nature of the satire.

Thinking about it took me back to an article I read some years ago by Douglas Haddow that discussed hipsters as heralding the “end of western civilization.” Hyperbolic, to be sure, and written back when it was still interesting to speak derisively about hipster culture, but the point it made–that there’s a fine line to be walked by counter-culture commentary, and that by overdoing it we run the risk of subversion crashing into nihilistic narcissism–is relevant to my struggle to find some meaning behind the satire of Rockstar’s opus. I want to quote from the article, and note that “hipsterdom” could easily be replaced with “GTA V”:

“With nothing to defend, uphold or even embrace, the idea of ‘hipsterdom’ is left wide open for attack. And yet, it is this ironic lack of authenticity that has allowed hipsterdom to grow into a global phenomenon that is set to consume the very core of Western counterculture.”

Haddow is making the argument that the appropriation of art or aesthetic by a culture which cannot appreciate the heritage of its spoils strips them of their meaning. Star Trek brilliantly exposes the horror of such cultural annihilation via the Borg, a collective intelligence made up of drones bent solely upon consuming all biological life. In the Star Trek universe, being assimilated by the Borg is a fate worse than death–not only are the essential parts of your personality subsumed by the collective intelligence, but your body then serves as a tool to force others into the same state. The Borg and hipsters alike are the average of all civilizations and people they assimilate, which is another way of saying they are nothing, they are meaningless, they exist simply for their own sake, their own mechanistic preening, and you are just another item to be added to their collection.

Satire, to me, is reductio ad absurdum, shining a critical light on reasoning or circumstance by stripping away the bits that hide the true character of our pretenses. But what happens when we apply the brush of satirical absurdity to everything in sight? As Haddow ably pointed out, this type of cultural consumption rapidly loses any meaning. We stop caring about what it’s saying. Once we’ve cut everything down to its most ridiculous aspects, the only thing left to do is satirize the critical process itself, and then we’re forced to wonder about the entire point of the exercise. Ironic detachment is the tool of choice when we want to comment on something without actually saying anything, but it’s the surest way to cry wolf and find yourself ignored and irrelevant.

Coming back around to the violence of the experience in a game like GTA V, it’s obvious that for many, including myself, the appeal of such violence is not in the rehearsal of despicable acts against thinking and feeling human beings, but in the novelty and thrill of simulated activities we’d never want to actually engage in in real life. When asking questions about the effect of video game violence on human behavior, we often fail to recognize that the attraction comes not from the similarity of such stylized violence to real-life violence, but in the safety and insulation of the vast gulf of abstraction that actually separates the two. Gamers, by and large, when confronted by too-real depictions of violence in their games, recoil with horror. For evidence of this, look no further than reactions to titles like last year’s Spec Ops: The Line or even the graphic and impactful torture sequence in GTA V itself. There is meaning to be found behind the bloody façade of GTA V. Rockstar recognizes this, and makes it sharply manifest by the harrowing emptiness and dysfunction of the story’s main characters that results from a lifetime of sociopathic feloniousness. Sadly, the heft of the violence doesn’t carry over to the game’s ubiquitous social commentary, which rarely rises above the level of “yeah, that’s pretty silly, isn’t it?”

The friction between fiction and reality that we find so satisfying in the action of the game isn’t as readily found in the catch-all net cast by Rockstar’s farcical take on Los Angeles and American culture in general. This seems to be what happens when you refuse to take sides and are satisfied with simply taking haphazard aim, shooting, and moving to the next target. After a while we stop nodding our heads and just shrug, thinking, “And?”

Digital Drama: The Way to Keep Mormon Theatre Relevant?

I believe that keeping the flame of Mormon drama alive is important. Especially at my faith tradition’s still early stage of development as a religion and a culture, we already have a rich heritage of dramatic literature filled with a wide range of excellent plays.

As an effort to preserve and publicize that heritage, Zarahemla Books published Saints on Stage: An Anthology of Mormon Drama, which includes theatrical works by some of Mormonism’s best dramatists. Michael Perry has recently been collecting a lot of Mormon plays under the umbrella of his Zion Theatricals, which licenses performance rights for Mormon themed drama to theatre companies and community groups. Angie Staheli has been encouraging production of LDS drama on the stake level at her blog LDS Plays. In the realm of higher education, Brigham Young University and Utah Valley University continue to produce works by Mormon student playwrights, while independent theatre companies such as the Echo Theatre, Leilani Productions, and my own Zion Theatre Company continue to include Mormon drama in their seasons. There are many individuals and organizations who are striving to continue to vibrant tradition of creating theatre that is informed by the spirituality and beauty of our faith tradition, even when it isn’t explicit in its religiousness.

Yet despite these exciting developments, it sometimes feels like we lose as much ground as we gain, and that we are more often than not treading water. So I’ve been trying to analyze and figure out ways of making Mormon drama not only relevant, but also exciting and profitable, so that it can continue onward. As I’ve mentioned before,  I believe the relatively new trend of digital theatre seems to be an effective and exciting route for Mormon Drama to take.

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“Anything You Can Do…”: Feminist Superhero Revolution Starts at Marvel Films?

Captain Marvel Vol 7 5With recent rumors cropping up (emphasis on rumors!) about the possibility of Battlestar Gallactica actress Katee Sackhoff being in the running for the possible role of Carol Danvers, aka Captain Marvel, in The Avengers: Age of Ultron, feminist comic fans can have a peg to hang their hopes on. There have been a number of compelling female characters in recent superhero films, from Peggy Carter in Captain America, to Pepper Potts in Iron Man, to Catwoman in Dark Knight Rises, but even those characters had problematic elements with the portrayal of their characters. And the above characters also played chiefly supportive roles in the narrative to the male protagonist.

Things are looking a little rosier, though, with the future of the Avengers. In addition to this (albeit speculative at this point) inclusion of Captain Marvel, Joss Whedon, who has a history of writing compelling women in past projects, has already went on record about adding a little more gender diversity to the mix in the Avengers sequel, with the announcement that Scarlet Witch, one of his “favorite” characters (I think she’s fantastic, too) will be joining the team for the sequel, along with her brother Quicksilver.

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