Classic Problem, Classic Films

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The topic of this essay is a broad issue in moral philosophy: conflicts of loyalty, specifically, loyalty in war. My “texts” are four classic movies about World War II.

Let us start with some conceptual analysis of the central concept: loyalty. “Loyalty” means devotion to or consistent support of something. Loyalty is correlated with duty: to feel loyalty is to feel you have a duty to support something. But it connotes more than just adherence, it connotes the willingness to sacrifice one’s own good for the sake of the other.

The things to which a person can be said to be loyal of course include other people, either singly or in groups (such as families, friendship circles, gangs, companies, clans, tribes, nations, or ethnic groups). A person can also be loyal to a belief system (such as an idea or concept, a theory, an ideology, a religion, or a cause). My hunch is that when one is loyal to a belief system, it is usually because it is derived from or associated with a person or group with whom he feels personal loyalty. For example, an Irishman’s loyalty to the cause of Irish independence would, I suspect, derive from his strong identification with Irish family and friends. But I won’t pursue that theory here.

W.D. Ross’ view has the unwieldy moniker “Multiple-rule deontologism,” though it is simply common sense put forward in a highly abstract way.

Because a person is typically related to a variety of other people and groups in a variety of ways, loyalties often conflict. My loyalty to my friend may conflict with self-interest (loyalty to oneself, so to speak), or my loyalty to other friends. My loyalty to my family may conflict with my loyalty to the country, or for that matter my loyalty to my lover. The permutations here are endless.

Now, different ethical theories analyze moral phenomena in different ways. Perhaps the best known ethical theories are utilitarianism, ethical egoism, and natural rights ethics.

Both egoism and utilitarianism tie the moral rightness of an act (or anything else, such as an institution or a rule) solely to whether it leads to the best results. They differ about whom those best consequences are intended for: is it just for the person acting (egoism), or for everyone affected (utilitarianism)?

Natural rights theory is one of a variety of theories that tie the rightness of acts to things other than consequences, such as the motives or character of the agent. Specifically, natural rights ethics holds that your act is right if it flows from your rights and doesn’t violate the rights of others.

Each of these moral perspectives has its uses. For analyzing whether the country ought to enact a new law, say, utilitarianism is the obvious tool. For analyzing whether you ought to engage in a business, ethical egoism is a useful tool. To analyze whether a controversial business practice is just, natural rights ethics is probably the best instrument.

But for analyzing situations in which people act from conflicting loyalties, no better tool is at hand than an ethical theory put forward most clearly and compellingly by the subtle and sophisticated moral philosopher W.D. Ross. In the literature Ross’ view has the unwieldy moniker “Multiple-rule deontologism,” though I have always regarded it as simply common sense put forward in a highly abstract way.

In his view, in morally puzzling situations, we are faced with conflicting prima facie duties, and must determine from among them which one is our actual duty in the context. For example, suppose I am trying to decide whether to leave my wife after an unhappy marriage of many years. I have to sort through my obligations to my wife (whom I chose to marry and therefore to whom I have an obligation), to my children (whom we brought into the world and therefore to whom I owe something), and of course myself. In Ross’ perspective, the exact nature of the relationships you have had (and their specific histories) is what is crucial in determining your actual duty, and not (as in egoism) just your duty to promote your own welfare or (as in utilitarianism) your duty to promote the welfare of the human race impartially considered.

An important feature of Ross’ theory is that even when one prima facie duty overrides the others in a given situation, and hence constitutes the actual duty in that situation, the other duties are in truth none the less still duties, so as conditions change, one of them may override the others in turn. This gives his theory a dynamic aspect missing in many other ethical perspectives.

I think that Ross’ theory is a sadly neglected tool in the philosophy of film. I want to use it to analyze conflicts of loyalty in war movies.

More than any other ethically challenging situation, war raises issues about loyalties to others in conflict with the basic human imperative of survival, as well as conflicts between the general obligation to others to do them no harm and the imperative to kill the enemy. I will examine World War II movies, because WWII is generally considered the 20th-century war in which American involvement was most morally justified. This enables us to focus more on the personal than on the political struggles of the characters involved.

Let’s consider first a fine film starring two grossly underrated actors, The Enemy Below. This film tells the story of one particular small naval battle — a battle between an American destroyer and a German submarine — in the South Atlantic Ocean. The battle is shown as a kind of chess match between the two captains, both seasoned veterans. The US ship, the USS Haynes, discovers the U-boat as the sub is trying to make it to a rendezvous with a German merchant raider. The American commander, Capt. Murrell (Robert Mitchum) is trying to gain the full loyalty of his crew, who know about him only that his last ship was sunk. The German commander, Capt. Von Stolberg (Kurd or “Curt” Jurgens), has had his crew for a long time, and they are fully loyal to him.

An early part of the battle tips us off to Murrell’s (and Von Stolberg’s) capabilities. The American destroyer sights the German U-boat and closes in on it. But the U-boat escapes. Instead of pursuing it further, Murrell breaks off the attack and slows the movement of his own ship. His number one, Lt. Ware (David Hedison), asks him what he is doing. Murrell explains that he is trying to gauge his opponent. He explains that he gives the German captain so many minutes to reach a safe depth, level out and spot the destroyer, realize it is open to attack, and let loose a volley of torpedoes.

The crew watches in amazement as two torpedoes zip by harmlessly.

We cut to the sub, and see Von Stolberg, who after diving and leveling, does indeed realize the destroyer is open to attack, and remarks to his own number one, Schwaffer (Theodore Bikel) that the destroyer’s captain is either clever or foolish. Just as Murrell anticipated, Von Stolberg decides to test Murrell, and fires the torpedoes. Up above, Murrell, after waiting an appropriate amount of time, barks out the order to turn the ship sharply and increase the engines to full. The crew watches in amazement as two torpedoes zip by harmlessly. Von Stolberg now realizes that Murrell is clever, as the destroyer goes on the attack. It is clear to both captains they are up against able opponents, and the battle is joined. As Von Stolberg remarks, “This American captain is no amateur. Well, neither am I.”

In the end, after an extended battle of the ships’ crews and the captains’ wills, both captains make fatal errors and both errors are exploited by the opponent. The result is that both see their ships go down — a most un-Hollywood-like ending.

But as interesting as the naval chess match is to watch, the fascination of the movie comes in learning the personalities of the two warriors. In neither case is the motivation for such fierce fighting either some kind of extreme ideological commitment or exaggerated patriotism. In both cases the commitment is to their job and above all to their crews, whose deaths (should they occur) would be on their hands. In neither case do the other prima facie obligations — such as to friends, country, or humanity in general — disappear, and in another context, another prima facie duty will return as the actual one.

We see this repeatedly in various scenes and dialogical exchanges in the film. For instance, when asked by Ware what he thinks his foe is like, Murrell replies, “I have no idea what he is, what he thinks. I don’t want to know the man I am trying to destroy.” One is tempted to shout at the screen, “Just so!” When you are in the standard battle situation, you are under a general obligation to fight for your country. But your specific obligation, the first loyalty, is to those whom you command, and the foe — while understood to still be human — must only be the foe.

In a scene in the sub, after enduring an intense depth-charging run, one that makes the gung-ho and devout Nazi sailor Kunz want to surrender, there is this exchange:

            Von Stolberg: “Mueller, what is the condition of the ship?”

            Mueller: “We have not been hurt.”

            Kunz: “But we cannot escape!”

            Von Stolberg: “It will be your privilege to die for the New Germany.”

Von Stolberg’s sarcasm makes it clear he has contempt for the kind of men who wanted the war but can’t deal with what it entails. The loyalty is with those for whose lives you are responsible, not some abstract ideology.

Or consider the exchange between Doc and Murrell. The exchange occurs after Murrell has explained why he switched from the Merchant Marine to the Navy. In a powerful scene — one to which few actors besides the restrained Robert Mitchum could do justice — Murrell explains that he resolved to fight subs after the ship he was on was torpedoed by one, and he had to watch as the half of the ship — the half upon which was his newly-married wife! — sink rapidly to the bottom of the ocean.

Doctor: “Well, in time we’ll all get back to our stuff again. The war will get swallowed up, and seem like it never happened.”

Murrell: “Yes, but it won’t be the same as it was. We won’t have the feeling of permanency that we had before. We’ve learned a hard truth.”

Doctor: “How do you mean?”

Murrell: “That there is no end to misery and destruction. You cut the head off a snake, and it grows another one. You cut that one off, and you find another. You can’t kill it, because it’s something within ourselves. You can call it the enemy if you want to, but it’s part of us; we’re all men.

This dialog, which Mitchum delivers in a manner-of-fact, unemotional way, is the sort of dialog that would tempt a lesser actor to chew the scenery. Not Mitchum.

This scene brings up an interesting question. The viewer may wonder about the role revenge may be playing in Murrell’s actions. Now, it is one of the strengths of Rossian moral theory that it can explain a pervasive feature of our ordinary moral lives that is not easy to explain by other moral theories. I am referring here to loyalty toward the dead.

For example, let’s suppose that my parents (while alive) treated me with just the normal care and concern that parents typically render towards their children. My loyalty would be expected, even though they are dead, in such matters as giving them an appropriate funeral and carrying out their final wishes as expressed in their wills. These obligations are not explained by future consequences (for me in particular or humanity in general), or by the “natural rights” of the deceased — they’re dead! — but by our past mutual history as a family.

Von Stolberg’s sarcasm makes it clear he has contempt for the kind of men who wanted the war but can’t deal with what it entails.

But while seeing his wife die after a torpedo attack may explain Murrell's choice to seek duty on a destroyer, his demeanor and words make it clear that it is in no way impelling him to destroy this sub. He is no Ahab, for he has no history with that sub or its (at this point unknown) commander that would create such a desire for revenge.

It is clear in the film — from this and other scenes — where the loyalties of the protagonists lie. Von Stolberg makes clear his contempt for the Nazis and what they have wrought. He fights as a professional soldier for his country, but his first loyalty is to his crew. This Murrell understands, and respects, as shown in another scene. As the sub is being depth-charged savagely, and the crew is getting disheartened and beginning to panic, Von Stolberg puts a record on the PA system — a rousing song that the German U-boat cadets learn at their academy. He demands that the crew join him in singing it. They do, and begin to recover their courage. Up above, the destroyer’s sonar picks up the sounds, and Ware expresses wonder (for in playing the music, the sub is making it easier for the destroyer to locate it). Murrell immediately understands what the other captain is doing, and expresses admiration even as he returns to the attack.

Another insight into how the key protagonists in the movies view their loyalties comes near the end. Von Stolberg has gotten most of his men off the doomed sub, as Murrell has his. Murrell spots the German captain for the first time, and wonders why he hasn’t abandoned ship. Von Stolberg replies that his friend and number one is badly wounded. It is clear that the German’s duty to his crew is discharged by having them abandon their ship, which will sink at any moment. But he feels he has to risk his life for this man, and doesn’t expect his crew to do the same, precisely because the sailor was his long-time friend, not theirs. In this new context, Von Stolberg‘s prima facie loyalty to his friend has become his actual duty. This is a moral calculation that Murrell understands, and he helps in the rescue. In this contest, Murrell’s prima facie duty to humanity has become his actual duty.

At the end of the movie, the two captains converse side by side. Their ending dialog is telling:

Von Stolberg: “I should have died many times, Captain, but I continue to survive somehow. This time it was your fault.”

Captain Murrell: “I didn’t know. Next time I won’t throw you the rope.”

Von Stolberg: “I think you will.”

The Enemy Below is a superb action war movie. The director (and himself a fine actor) Dick Powell put in an enormous amount of effort on making it look realistic. It is filmed in color, and the display of naval action (such as the maneuvers of the ships, the depth charge firings, and so on) has a palpable realism. The film absolutely rightly won an Oscar for Best Effects. The support acting is excellent, especially David Hedison as Lt. Ware, as well as Theodore Bikel as Capt. Von Stolberg’s number one and good friend Heinie Schwaffer. Also excellent is Russell Collins as Doc. But the two leads are just superb. Mitchum at his best (as he is here) was one of the best in film, despite his never having won an Oscar, and Jurgens (who was nominated for a Best Foreign Actor BAFTA award for his performance) was a renowned actor in both Germany and the United States.

The second film is a much-neglected gem, Decision Before Dawn. The movie is about the last phase of WWII, during which the Russian Army is about to enter Germany from the east, while the Allied Army is poised to attack across the Rhine. Germany by this time has had its major cities pulverized by Allied bombing, and the country faces massive shortages.

The American military command expects that the Germans will fight bitterly to defend their soil, and has set up an intelligence unit near the border to identify German POWs who are potentially willing to go back into Germany and spy for the Americans. The intelligence unit is headed by Colonel Devlin (Gary Merrill).

Devlin identifies two promising potential agents, given the code names “Tiger” (Hans Christian Blech) and “Happy” (Oskar Werner). We learn that these are quite different people with quite distinct motives.

Tiger is an outright egoist. Before the war he was a circus worker and a petty thief, and was drafted into combat. He is willing to go along with the Americans — or let them think he will — in exchange for better treatment. And, as all the other characters in the movie know, he returned from his last assignment alone — meaning that his partner was either captured or killed.

In contrast, Happy acts out of a sense that the war needs to be ended, for the good of all sides, not least of all for the good of the German people, who are suffering on a massive scale in what is clearly a losing cause — suffering for the stubborn pride of a few high military men. His resolve in this comes from seeing a fellow POW killed by other German prisoners for expressing the thought that Germany was losing the war.

Helping train Happy for his espionage work is a young Frenchwoman, Monique (Dominique Blanchar). Despite her understandable hatred of the Germans, she finds herself attracted to Happy.

The central drama of the film gets started when Devlin is told that a certain German general wants to negotiate the surrender of his entire command. Because of the high stakes in this operation, Devlin selects an American, Lieutenant Rennick (Richard Basehart) to accompany Tiger and Happy in the mission. Tiger is generally suspected by everyone (again because he returned from his last mission alone), but he is chosen because he knows the area. Happy is assigned the task of locating the 11th Panzer Corps, because it may block the defection.

One of the strengths of Rossian moral theory that it can explain our loyalty toward the dead.

Rennick, like most of the Americans, generally suspects all the Germans in the training facility, since they are all — let’s be blunt — Germans. Worse yet, they are traitors. Even worse yet, they are traitorous German spies. As a narrator intones at the opening of the movie,

Of all the questions left unanswered by the last war, and probably any war, one comes back constantly to my mind. Why does a spy risk his life? For what possible reason . . . If the spy wins, he’s ignored. If he loses, he’s shot.

This brings up a fascinating feature of the flick: the viewer — no matter what his nationality — typically has a visceral, instinctive aversion to the traitor, no matter how well-motivated the treachery. We are instinctively revolted by treachery to the tribe, as we are to incest or touching the dead. This puts us in Rennick’s position of distrusting the sincere Happy.

The three agents are dropped behind enemy lines into Germany, and split up, with Rennick and Tiger making their way to a safe house, while Happy goes in search of the Panzer unit. Along the way, Happy and the viewer meet a variety of Germans. Some are clearly weary of the war, but one — a superficially friendly Waffen SS courier who is still a devout Nazi — poses a major risk to him.

As luck would have it, Happy (who is posing as a medic trying to return to his unit) is commandeered to take care of the colonel who is in charge of the very Panzer unit Happy was assigned to locate.

After treating the colonel, Happy sets off with the information to the safe house. He is by now being sought by the Gestapo, and almost gets captured, but manages to join the others. During this time, Rennick and Tiger discover that the general who was thinking of surrendering is now in a hospital guarded by the SS, so the unit will not be surrendering after all.

The film moves to a tense denouement, as the German spies and their American control — with important information but an inoperable radio — have to try to swim across a river to the American-controlled side. Tiger attempts to flee, and Rennick shoots him. Happy and Rennick swim halfway across the river to an island, but as they move to swim to the other side, the Germans discover them and start shooting. Happy, unable to make the swim, creates a diversion and allows himself to be captured, ensuring that Rennick can swim across to safety.

Happy is shot as a deserter. Rennick is faced with a cognitive conflict, arising from his attitude towards the enemy: his life was saved by one of the very traitorous Germans he despised so profoundly.

A bigger conflict lies in the heart of Happy. In agreeing to spy on the Nazi army, he has to put aside loyalty to the government for which he fought, and embrace a higher loyalty to his country and what is truly good for its people. This seems clear to the viewer from the start, but not to the American soldiers in the film, who condemn the “turncoat” Germans uniformly, with a reflexive loathing of those who would work against their country’s government (wrongly equating a country’s government with the country itself).

In the end, in doing his true duty, Happy pays with his life. His act of self-sacrifice grows out of his feeling of loyalty to the American officer who risked his life to accompany him on his mission.

This film is outstanding on every level. Visually, it has an uncanny verisimilitude. It was filmed on location in Wurzburg, where rubble still clogged the streets at the time of filming. (The German audience must have been especially struck by this film.) The movie was nominated for a Golden Globe, for Best Cinematography (in Black and White).

The dialogue is no less gritty than the setting, and the characters are true to life — no comic-book heroes here. The fighting scenes are quite convincing as well. Indeed, the movie was based loosely on real life: the Allied intelligence services did in fact employ German POWs to re-enter Germany as Allied agents.

The direction by famed European director Anatole Litvak is spot on. He gets fine performances from all the cast. Litvak was nominated by the Directors’ Guild of America for its Outstanding Directorial Achievement in Motion Pictures award, and the film was nominated for Oscars for Best Picture and Best Film Editing.

The viewer — no matter what his nationality — typically has a visceral, instinctive aversion to the traitor, no matter how well-motivated the treachery.

But the acting deserves special praise. Gary Merrill was always an outstanding actor — who can forget his superb support roles in the classic war film 12 O’clock High and the equally classic “woman’s movie” (as the studio categorized it), All About Eve, both truly great films? He is excellent here as Col. Devlin, the commander in charge of the operation. Also worth noting was Hildegard Knef as Hilde, the desperate German bar girl, and Dominique Blanchar as Monique, the French aide to the intelligence unit who finds herself falling in love with Happy. Also worth noting is Wilfred Seyferth’s performance as the Waffen SS courier Heinz Scholtz.

The three lead actors are especially fine. Richard Basehart played the American agent Lt. Dick Rennick, who accompanies the two German volunteer spies. Hans Christian Blech is perfect is perfect as the cynical Sgt. Rudolf Barth (“Tiger”). Most outstanding is the lead, a very young Oskar Werner as Cpl. Karl Maurer (“Happy”). Werner was an excellent visual actor, and his gift for conveying facially his character’s thoughts and emotions was superbly used in this film.

The third film is the remarkable recent German movie, John Rabe. The movie is based on the amazing true story of the eponymous hero, a German businessman who was instrumental in saving over 200,000 Chinese civilians during the conquest and occupation of Nanking (now Nanjing) in 1937–38, often and rightly referred to as “The Rape of Nanking.” (The reader may wish to read my earlier review of an outstanding documentary on the subject, Nanking, that appeared in the August 2008 Liberty, pp. 44-45.)

John Rabe was the head of the Nanking factory of the German multinational corporation Siemens’. (Siemens was a major player in providing pre-war China with electric power and telecom services). Rabe, we need to note well, was a committed Nazi. As the Japanese started their invasion of China in the 1937, he was of course sympathetic to them, since Imperial Japan and Nazi Germany had grown politically close, especially after von Ribbentrop became military attaché in 1934, and the Anti-Comintern Pact was signed in 1936. (When Japan invaded China — and China signed a military pact with the Soviet Union — in 1937, Hitler finally turned his back on China and sided with Japan completely.)

But as the actual Japanese military — as opposed to whatever idealized military Rabe envisioned — moved in, he saw how horrifyingly vicious they were. The Imperial Japanese Army at the time was governed by the Bushido code of warrior honor, which viewed it as the duty of a true warrior to die in combat rather than to surrender. That perspective had a dark side, however: it virtually guaranteed that whenever the Japanese Army won a battle, the victors would view surrendering soldiers (and the prostrate populace) with contempt, and consider them deserving of whatever cruelty the victors cared to inflict.

At the opening of the film, we meet John Rabe (Ulrich Tukur) and Dora (Dagmar Manzel), his beloved wife. They have lived in Nanking (then China’s capital city) for about 30 years. Rabe has come to love the country, and is reluctant to leave, but retirement looms. However, during his farewell party, the Japanese begin their attack, with their planes indiscriminately bombing the city. Rabe opens the factory gates so the workers and their families can come in and get some protection. In a striking — not to say jarring — scene, the employees stop the Japanese air strikes by spreading a huge Nazi flag above their heads.

The next morning, the most important foreigners remaining in the city get together to discuss what can be done to help the hapless citizenry. Here we meet the other central figures in the story. Dr. Rosen (Daniel Bruhl), a German Jewish diplomat, points out that Shanghai, which faced a similar attack, set up a “safety zone.” Valerie Dupres (Anne Consigny) — a fictional character loosely based on a real person — who is the head of a Chinese women’s college in Nanking, proposes that Rabe lead the committee for setting up the zone, in large part because she sagely realizes that his affiliation with the Nazi party can be useful in dealing with the Japanese. Dr. Robert Wilson (Steve Buscemi), who doesn’t like Rabe precisely because of his Nazi sympathies, is reluctant to agree.

In a striking — not to say jarring — scene, the employees stop the Japanese air strikes by spreading a huge Nazi flag above their heads.

The following day, Rabe is supposed to leave with his wife on the return trip to Germany. Nevertheless, he has decided to stay to help the Chinese, and watches his wife leave on the ship. As it leaves, however, it is attacked by Japanese planes, and Rabe fears that his wife is dead. In the face of his personal sorrow, he commits to setting up the safety zone.

In one key scene, we see the conflicts that Rabe feels mirrored in a Japanese officer. In this scene, the Japanese have captured a large number of Chinese soldiers defending Nanking. Prince Yasuhiko Asaka, the head of a lesser branch of Japanese nobility and a career military officer, orders the mass execution of the Chinese “captives” — a term covering not merely the POWs but any and all civilians. (In fact, it may have been his assistant, Lieutenant Colonel Cho, a political extremist, who actually gave the order, with Asaka only tacitly consenting).

A young Japanese major dissents timidly, but is immediately slapped down, and the massacre commences. (After the war, Asaka was lucky to escape prosecution for the war crimes committed under his command, when General MacArthur decided for political reasons to grant immunity to all of the Imperial family). It is obvious to the viewer that the young major is conflicted by his duty to follow orders (imperative in any military organization, but especially so in a viciously authoritarian one) and his more general duty to behave in a humane way toward POWs and non-combatants. There are universal rules that morally supersede military orders, some codified in the Geneva Conventions. I will return to this point shortly.

As the soldiers and then much of the general populace get murdered by a Japanese army driven mad by power and bloodlust, civilians pour into the safety zone that the Rabe-led committee had managed to set up.

The film vividly portrays a number of horrific events, including one in which Mme. Dupres refuses to allow the Japanese (who have found a group of Chinese soldiers hiding on the grounds of the Girl’s College) to take 20 of the young women along for sexual exploitation, and subsequently has to endure the sound of POWs being machine-gunned in reprisal. In another scene, while Rabe is negotiating with the Japanese commanders, his driver is hauled off and decapitated as part of a killing contest between two Japanese officers.

As the brutal occupation grinds on, an improbable friendship forms between Wilson and Rabe, leading to some lighter scenes of their drinking and singing songs (one of which mocks Hitler). During the committee’s Christmas celebration, Rabe faints — he has received an unmarked package containing his favorite cake, tipping him off to the fact that his wife is alive. Wilson discovers that Rabe is diabetic, and saves his life by procuring some insulin from the Japanese enemy he detests.

In the new year, the situation becomes grave. Rabe uses the last of his savings to help buy rice for the refugees, and discovers that the reason the supplies of rice are being used up so rapidly is that the Girl’s College is hiding some Chinese soldiers. Rabe and the rest of the committee realize that if the Japanese discover this, they will close the zone and likely kill all the people protected there.

This leads to the denouement, in which the Japanese decide to march into the protected zone. But Rabe is tipped off by the young Japanese major, and the Japanese troops who march in find that the committee and the Chinese civilians have formed human shields to protect the POWs. Japanese tanks are brought in, but before shots are fired, the Japanese discover that international journalists and diplomats have just returned to the city, and the Japanese are forced to back down.

The film ironically ends more happily than its real-life hero. The film ends with Rabe being taken to the harbor for his return to Germany. He is cheered by the Chinese as he reunites with his wife. In actuality, Rabe did return to Germany with his wife but was immediately arrested by the Gestapo, precisely for bringing the Japanese atrocities to the world’s attention. He was released after the war, but — unbelievably — his request for “de-Nazification” was initially denied by the British authorities. In 1950, he died poor and unremarked. Only in 1997 did he receive belated recognition for his humane and honorable work when the Chinese moved his remains to the Nanking Memorial Hall. And finally, in 1993, the German government got around to acknowledging his decency and bravery.

As the soldiers and then much of the general populace get murdered by a Japanese army driven mad by power and bloodlust, civilians pour into the safety zone.

Some have noted a resemblance between John Rabe and Oskar Schindler (the subject of Spielberg’s Schindler’s List). There are analogies, to be sure. Both Rabe and Schindler were real businessmen, both were initially drawn to the Nazi movement, and both in time became committed to saving the lives of at least some of the intended victims of the Axis war machine.

But there are some major relevant differences as well, the biggest being the presence of internal conflict of duties in the case of one character but not the other. Schindler was, from what I can tell, an opportunist who came to see the humanity of the victims of the Holocaust, and fought for some of them, but was never conflicted about it. In contrast, Rabe believed — yes, foolishly — that the Nazis were better than the viciously cruel Imperial Army. This absurd belief comes out in Rabe’s letter to Adolf Hitler:

To the Fuehrer of the German people, Chancellor Adolf Hitler: My Fuehrer, as a loyal party member and upstanding German, I turn to you in a time of great need. The Japanese Imperial troops conquered the city of Nanking on December 12, 1937. Since then I have witnessed atrocious crimes against civilians. Please help to end this catastrophe and make an appeal to our Japanese allies in the name of humanity. With a German salute — John Rabe

Here we see the conflict between Rabe's commitment to his country and his allegiance to people who had worked for him and among whom he had lived. Parallel to this is the conflict faced by the young Japanese major who, in spite of tremendous pressure to carry out unquestioningly the war crimes demanded by his commanders, first risked the good opinion of his superior officers by questioning the order to summarily execute unarmed POWs, then risked his life by tipping off Rabe about the imminent Japanese incursion.

In facing their conflicts, both Rabe and the major are rather like Sophocles’ Antigone. In the play, Antigone disobeys King Creon’s order that her dead brother Polynices (who had fought against Creon’s favorite, Eteocles and lost) be left unburied, for the animals to eat. Antigone buries her brother with her own hands, and when Creon demands an explanation for her breaking of the law, she replies that she is following a law older than that of kings. As she says, "Nor did I deem that thou, a mortal man, / Could’st by a breath annul and override the immutable, unwritten laws of Heaven."

In saving the Chinese, Rabe and the young Japanese officer were obeying a higher and older law, one that demands that we protect the innocent, no matter what state alliances apply, and no matter what prior personal allegiances have been established.

This film is a fine piece of cinematic art. It was highly acclaimed in Germany, garnering seven “Lola” (German Film Award) nominations, and winning Lolas for Best Film, Best Actor, Best Production Design, and Best Costume Design. Besides winning the Lola for Best Actor, Ulrich Tukur also won the Bavarian Film Award for Best Actor, for his very impressive performance. But as popular as it was in Germany, the movie was, alas, shunned in Japan. Not one Japanese distributor could be found to show it. The Japanese, it must be admitted, to this day still have not come to grips with their often atrocious behavior in WWII.

As the brutal occupation grinds on, an improbable friendship forms between Wilson and Rabe, leading to some lighter scenes of their drinking and singing a song that mocks Hitler.

Tukur well deserved his awards, giving a powerful performance, at once restrained but revealing. Steve Buscemi is excellent in support (he was nominated for a Lola for Best Supporting Actor, a rare nomination for an American), playing the more emotionally open American doctor who worked with Rabe to save the Chinese. Florian Gallenberger, who wrote the screenplay, also did a superb job in directing the movie. And Jurgen Jurges did an outstanding job on the cinematography. At the time of filming, a lot of 1930s-era housing stock in Shanghai was being demolished for new high-rise buildings, and he was able to use footage of it in portraying the damage done by the Japanese bombing.

The final movie I want to take up is rightly characterized as a classic. It is one of David Lean’s many outstanding contributions to cinematic art: The Bridge on the River Kwai. Like John Rabe, Lean’s movie is based on historical reality, though (as we shall see) it is not as faithful to history as the Rabe movie.

The Bridge on the River Kwai starts with a unit of British POWs captured at the fall of Singapore, marching into a Japanese work camp in western Thailand. They march in whistling the rousing “Colonel Bogey March,” a popular British tune dating to the First World War. They are assembled in front of the camp’s commander, Colonel Saito (Sessue Hayakawa).

As the British march, we meet another character, US Navy Commander Shears (William Holden), who is helping bury a dead POW. We get a sense of his egoism and general skepticism about the war when he bribes the Japanese captain supervising him and his fellow grave-digger (an Australian named Weaver) with a cigarette lighter taken from one of the corpses, and intones over the grave

Here lies Corporal Herbert Thompson, serial number 01234567, valiant member of the King’s own, or Queen’s own, or something, who died of beriberi in the year of our Lord 1943. For the greater glory of . . . [pause] what did he die for? . . . I don’t mock the grave or the man. May he rest in peace. He got little enough of it while he was alive.

The British POWs are commanded by Colonel Nicholson (Alec Guinness). Saito informs the British that they are to work on a bridge over the River Kwai for a railway line. He tells them that he will require all POWs, even the officers, to start work in the morning, Nicholson tells Saito that the Geneva Conventions forbid compelling officers to work, but that only makes Saito repeat his orders furiously.

The next morning, when the POWs assemble, the officers refuse to work. Saito at first threatens to shoot them, then backs down, leaving them in the scorching sun, then putting them in a punishment hut. Saito orders Nicholson to be put in “the oven,” a tiny iron hut that is exposed directly to the sun, where Nicholson stays without food or water, to break his will.

The British medical officer, Major Clipton (James Donald), an obviously reasonable, rational medical scientist, faced with two stubborn career military men following what they view as their military codes, attempts to negotiate — but Nicholson refuses all compromise. As all this is going on, the British soldiers are doing their best to passively resist — by feigning work and slyly sabotaging the project.

This leads to one of the great scenes in this great film. Saito, the Bushido-bound martinet, faces an even more code-bound martinet and the possible failure of his own project. He feels that such a failure would obligate him to commit actual suicide — Seppuku — in accord with Japanese tradition. At this point, Saito gives in, using the excuse of the anniversary of the 1905 Russo-Japanese War to release Nicholson and exempt the other officers from the actual construction work.

Nicholson reviews the status of the project, and finds it in shambles. To the surprise of his men, he says that he wants to build a “proper” bridge, i.e., one that will succeed in bearing the weight of railroad traffic. The officers and men clearly wonder aloud if this isn’t outright collaboration. But Nicholson replies that only by working as real soldiers on a real bridge will he be able to restore his men’s discipline, self-respect, and morale — all essential to surviving the harsh conditions imposed on them. He thus subordinates his loyalty toward military goals to loyalty toward his men.

At this point, three of the POWs — including Commander Shears — attempt an escape. Two are killed, but a wounded Shears manages to escape, and (with the help of some locals) manages to make it to safety. The movie focuses on Shears, who is recovering at a British Ceylonese hospital. Shears makes time with a gorgeous nurse and looks forward to shipping out to the US.

But Shears' plans are upset by the head of the British Special Forces in Ceylon, Major Warden (Jack Hawkins). Warden wants Shears to volunteer to accompany and guide a commando unit back to the POW camp to blow up the bridge. Shears, ever the egoist, informs Warden that in fact he (Shears) is not an officer, but an ordinary seaman who switched uniforms with the real Commander Shears after their ship had been sunk and Shears was killed — because the seaman knew that officers get better treatment in captivity. But Warden has already discovered this, and the US Navy has assigned the egoist to Warden’s command. “Shears” has no choice, so he “volunteers.”

One might suppose that Shears' agreeing to go on Warden’s commando mission would be a case of conflict (between his innate egoism and his loyalty to his country’s cause in the war), but it isn’t, really. His decision is easily explicable on egoistic principles. He has been unmasked; thus he faces return to the States and a mandatory court martial. Depending on how the trial goes — would the judges view him as having deserted? or as having allowed the real Shears to die? or maybe even having killed the real officer? — the seaman faces a long time in military prison, and maybe even execution. So he decides to take his chances on going along with the mission, which may result in his being exonerated, receiving an award, and retaining the simulated rank of Commander that the Navy has allowed Warden to offer the egoist. No, his conflict comes later.

We return to the POW camp and reach another interesting plot twist. In order to get the bridge done on time, Nicholson offers Saito to allow the British officers to do physical labor along with the enlisted men, if Saito allows the Japanese officers to do the same. This immediately arouses the careful viewer’s attention: wasn’t the protection of his men, including making sure that they were all treated in accordance with the Geneva Conventions, exactly the matter over which he fought Saito so fiercely? What strange shift in loyalties is going on in the man?

We now rejoin the commando team as it parachutes in, near the POW camp. One of the commandos is killed in the jump, but the other three — Shears, Warden, and a Canadian Lieutenant Joyce (Geoffrey Horne) — with the help of Thai villagers (almost all women) make it to the bridge. Warden is wounded along the way, and wants the others to leave him, but Shears insists they all push forward. When we see Shears pushing the mission forward, insisting that Warden be carried, we begin to realize that the egoist is beginning to transcend his egoism and become committed to the mission.

The group arrives at the bridge, and Warden sets up a plan. Shears and Joyce plant the explosives at night, and are to set them off in the morning, when a Japanese troop train is scheduled to pass over it.

Here we reach yet another plot turn. In the morning, the wiring to the explosives is visible, because the river lever has dropped during the night. As Nicholson and Saito are giving the project its final inspection, Nicholson sees the wires ands alerts Saito. As the train approaches, they try to stop the pending explosion. Joyce jumps out and kills Saito, and Nicholson calls out for help, meanwhile trying to prevent Joyce from reaching the detonator. Shears rushes across the river to help Joyce, but Japanese soldiers shoot both of them. It is in these ending moments, as he faces death to complete what he has now accepted as his mission, not just the mission he went along with, that we realize his loyalty has shifted completely.

Rabe was released after the war, but — unbelievably — his request for “de-Nazification” was initially denied by the British authorities.

Nicholson, recognizing Shears (“You!” he gasps) — and being thus implicitly rebuked by the sight of an egoist now committed to doing the right thing and fighting for the correct cause — at last also recognizes his duty as a British soldier. He cries out “What have I done?” as he tries to reach the detonator. On the cliff above, Warden fires his mortar, killing the two commandos and mortally wounding Nicholson, who manages to stagger over to and collapse upon the detonator. The bridge blows, taking with it the train.

The final scenes are equally compelling. Warden, who has to escape with the only remaining help he has, the Thai women, shouts at them that he had to do what he did and kill the young commandos — presumably, so that they wouldn’t be captured and forced to divulge information. The British doctor Clipton rushes out to see what has happened. As he surveys the carnage, he shakes his head and exclaims, in a voice choking with emotion, "Madness . . . Madness!” Madness, indeed — countless men were killed to build a “monument,” and more were killed to destroy it.

Now, there was some controversy about the film concerning its historical accuracy. The movie follows the book (The Bridge over the River Kwai, by French novelist Pierre Boulle, who is probably best known for his script for The Planet of the Apes) rather closely, though with one important difference that I will explore shortly. Yet the book itself was only loosely based on the real story of the Japanese Imperial Army’s construction of the Thailand-Burma Railway (also grimly named the Railway of Death) in 1942-43. The project — 260 miles of railway line connecting Bangkok and Rangoon, crossing the Mae Klong river — used primarily forced labor (called “Romusha” in Japanese). It cost the lives of upwards of 16,000 Allied POWs and 100,000 conscripted Indonesian and Malaysian laborers. The real bridge over the main river was first built out of wood, then out of steel, and was not destroyed until 1945, and then by Allied bombers, not commandos.

Moreover, there was a real British officer who worked to save the British POWs — Lieutenant Colonel Phillip Toosey. Toosey was a leader in the defense of Singapore, where he won the DSO for heroism. He refused an order to evacuate in order to remain with his men in captivity. By complaining against their mistreatment even at the cost of being beaten, and by negotiating cleverly, he was able to improve their living conditions. After the war he was a devoted exponent for helping the veteran far-eastern POWs.

Toosey was apparently little like the fictional Colonel Nicholson, and was certainly not a collaborator. In fact, he encouraged secret sabotage, such as deliberately mixing the cement improperly and infesting the wooden trestles with termites. The novelist Pierre Boulle, who had actually been a POW in Thailand, said that he based the character of Nicholson on his memories of a number of French officers who had collaborated with the Japanese.

Again, there really was a Saito. But the real Saito — Risaburo Saito — was a Sergeant-Major who was only second in command of a POW camp. More importantly, the real Saito was viewed by the POWs as relatively reasonable and humane. In a war crimes trial, Toosey spoke in Saito’s defense, and the two formed a friendship.

However, while the film is not faithful to reality, I would contend that it is better off for not being that way. It is, after all, a fictional feature film, not a documentary. Specifically, the film departs from reality in a way that highlights the conflicts in the protagonist, helping us think about the source and nature of collaboration.

Normally, a person who collaborates in war does so out of simple egoism. By cooperating with the enemy, he typically furthers his self-interest: he gets better food, easier work, a place in the new power structure, or merely money (thirty pieces of silver, perhaps). But Nicholson clearly is not initially acting out of self-interest. His willingness to endure being boxed in “the oven” shows that.

No, Nicholson’s loyalty to his troops and his military code of conduct are what make him want to build a “proper” bridge as a way to keep discipline and morale up, which would help the men survive in a harsh environment. Although some of his officers wonder whether this is collaboration, Nicholson’s decision is reasonable.

Nevertheless, as the work progresses Nicholson loses his moral focus, as his loyalty shifts to the project itself, and his growing — what? friendship? mutual admiration? or simply partnership? — with Saito. The tip-off scene is when he and Saito are inspecting the completed project, and Nicholson starts musing about how one day the war will be over, and this project will be left as a kind of monument.

At this point, Nicholson's loyalty is shifting from his men to the man with whom he is collaborating, and possibly to himself — to concern for his later reputation, i.e., self-aggrandizement. The viewer sees this in the scene where Nicholson suddenly requires that his officers start working alongside the enlisted men — the very thing that, earlier, he had opposed so strongly that he was willing to be put in “the oven.” This morally indefensible shift in perspective leads him to help, at first, to expose the plan to destroy the bridge. Only towards the end, when the sight of the egoist Shears fighting for the right military objective shakes him to his senses, does Nicholson recover the proper moral perspective.

This scene was not in the book, which ends with the commandos trying to blow up the bridge but only succeeding in derailing the train; Nicholson has no hand in any of it. Boulle was not in favor of the change in plot — though he liked the movie on the whole — but I am convinced that Lean’s instinct was right. It creates two characters who are internally complex, with loyalties that shift subtly through the film, forcing us to try to understand their motives.

The critical acclaim for this film was unprecedented. It won Oscars for Best Picture (Sam Spiegel), Best Director (Lean), Best Actor (Guinness), Best Cinematography (Jack Hilyard), Best Music Score (Malcolm Arnold), Best Film Editing (Peter Taylor), and Best Writing/Screenplay (Pierre Boulle, with blacklisted writers Carl Foreman and Michael Wilson added in 1984). Sessue Hayakawa was nominated for a Best Supporting Actor Oscar.

Madness, indeed — countless men were killed to build a “monument,” and more were killed to destroy it.

Additionally, the film won BAFTA awards for Best British Film, Best British Actor (Guinness), Best British Screenplay (Boulle), and Best Film from Any Source. The film won Golden Globes for Best Motion Picture (Drama), Best Motion Picture Director, and Best Motion Picture Actor (Drama) (Guinness). Again, Hayakawa was nominated for a Golden Globe for Best Supporting Actor. Lean won the Directors Guild of America award for Outstanding Directorial Achievement in Motion Pictures. And the film score copped a Grammy.

All this critical acclaim was well deserved, in my view. The movie was one of only a comparative handful of movies — several of which are works by David Lean — that I would point to as working on all three levels on which a film can work: the philosophic, the literary, and the aesthetic. (I discussed this terminology in my review of The Lost City, in the December 2006 Liberty.) At the philosophic level, the level of ideas, the film is an interesting exploration of codes of military honor and the nature of collaboration with the enemy. At the literary level, the level of plot and character, the movie gives us some unforgettable images of characters, such as an inwardly weak Japanese martinet, an egoist out for survival in a brutal environment, and a morally flawed though strong officer. And at the aesthetic level, the level of the sight and sound of the work, you have really masterful cinematography and an unforgettable score.

Moreover, the acting just couldn’t get any better. Alec Guinness — always a favorite actor of Lean’s and appearing in most of his flicks — is just perfect as the hidebound Nicholson. Although Guinness was troubled by the project — he thought that the movie had an anti-British flavor — he gave a fine performance. In fact, he thought that the scene in which his character is released from the oven and staggers forward was the best acting in his career (he had modeled the movements on those of his son who was afflicted by polio).

And William Holden, who could play the egoist and reluctant warrior well (as shown in his other fine war pictures, Stalag 17 and The Bridges at Toko-Ri) was perfect in this flick.

Also noteworthy is the performance of Jack Hawkins as Major Warden, the commando squad leader. Warden portrays a martinet, but bereft of any inner conflicts. When he is wounded, he doesn’t want to be carried by the Thai women, because it endangers the mission. Ironically, it is the egoist Shears who forces him to accept help. At the end, he has no compunction about blowing up both Shears and Joyce, as the Thai women — who function in the scene as a kind of Greek chorus — stare at him in horror. He is totally focused on the mission, and feels no conflicts about anything he has to do to accomplish it.

But especially noteworthy in support is the performance by Sessue Hayakawa as the conflicted Saito, a character at once militaristic and vulnerable, even brittle.

A few comments about this historically fascinating actor are in order. Hayakawa was born Kintaro Hayakawa in Japan in 1889. He was the scion of a military man, and was groomed to become an officer in the Japanese Navy. But he ruptured his eardrum in a swimming dare as a teenager. This led his father to feel bitterly disappointed in him. He himself was led to feel a profound sense of shame before his father, and he attempted seppuku, stabbing himself in the abdomen 30 times. Had his father not broken down the door to the room in which he was attempting suicide and taken him to a hospital, he would have died. I suspect that this aspect of his personal background is what lends such credibility to Saito’s contemplation of the act in the movie.

Hayakawa, as a young adult, made his way to America in 1911, studying economics at the University of Chicago, but then getting into acting. He rapidly became a silent screen star. His pictures between the mid-1910s and the late 1920s were hugely popular, both in the U.S. and Europe, putting him in the same class as Charlie Chaplin, Douglas Fairbanks, and Rudolf Valentino. (In fact, Hayakawa often played the exotic lover, a role he explored before Valentino arrived on the scene.) At his peak in the 1920s, Hayakawa was clearing $2 million a year from his film work (helped by the fact that he was one of the first actors who formed his own production company). This stellar background in silent cinema made him a fine visual actor, though a restrained one (he attributed his restraint to his Zen training), which talent he used to great effect in this movie.

Hayakawa’s personal and professional life was full of conflict. After moving to America in disgrace, he made a brilliant early career in Hollywood, but with the rise of talkies (along with anti-Japanese sentiment in America) in the 1930s, he went abroad to work in theatre and film. Ironically, he was never really popular in Japan. His early performances as the exotic Asian lover didn’t suit the Japanese audiences, which were very eager to embrace everything American. Later in his career, these audiences — at that point rejecting America — rejected him as too Americanized.

He was in France in the late 1930s, filming a movie, and when the Germans occupied the country in 1940, he was essentially trapped there. Hayakawa didn’t just sit around and dream of past glories: he lived as a professional artist, selling his watercolor paintings, while also working with the Resistance, helping to save downed Allied airman. He proved his loyalty by his actions.

In the late 1940s, he was offered work again in Hollywood, starting with Humphrey Bogart’s production Tokyo Joe, and then Three Came Home, a film based on the true story of a woman held in a Japanese POW camp (with Hayakawa playing the camp commander).

His performance in Bridge on the River Kwai well deserved an Oscar for Best Supporting Actor, and he considered it his best acting in a career spanning 80 movies.

Let’s close by returning a comment I made earlier, when I said that the famous All About Eve was of a genre that Hollywood studios called “women’s movies.” But it was a great film — one that transcended a particular genre of entertainment to say things of great interest to people generally. War movies were (and are), like detective and action flicks, generally considered “Men’s Movies.” They are normally just a genre of entertaining movies aimed at a target audience. But when they work at their best, they too can transcend the genre to arrive at universal interest.

I contend that the four movies I have discussed are great and transcendent in this way. And at the core of them, what makes them fascinating is the way their protagonists sort through conflicting duties, of the kind that W.D. Ross well understood and analyzed. But in identifying these four films, I know I have only scratched the surface. The conflicts I have discussed are central to the storylines of many great films, and many great works of literature as well. This is, indeed, a very broad and deep subject.


Editor's Note: Films discussed: “The Enemy Below.” 20th Century Fox, 1957, 98 minutes. “Decision Before Dawn.” 20th Century Fox, 1951, 119 minutes. “John Rabe.” Hofmann & Voges Entertainment, Majestic Filmproduktion, 2009, 134 mins. “The Bridge on the River Kwai.” Columbia Pictures, 1957, 161 mins.



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Grim, Gripping, and Curiously Refreshing

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In the 14th century, bubonic plague killed an estimated 75 million people, including, perhaps half the population of Europe. Historians calculate that roughly the same number were killed by the Spanish influenza in 1918 — 5 to 6% of the world's population at that time. Several films have speculated on what would happen worldwide if another supervirus broke out; they range from 1971's The Andromeda Strain andOmega Man to 1995's 12 Monkeys and Outbreak — and this summer's Rise of the Planet of the Apes and Contagion. That last movie opened this weekend.

Surprisingly, given the familiarity of the theme,Contagion is a compelling film. Its calm, subdued tone, almost documentary in style, creates a growing sense of tension and authenticity that is somehow more riveting than the hysteria evoked by other films. Here, a character reacts in an unflustered, uncomprehending way to the news that his wife has died; his lack of emotion shows his unwillingness to process the horrifying information. The scene is profoundly moving — more poignant than if he had broken down in tears.

Contagion follows several plot lines, as health workers from the CDC (Laurence Fishburne, Kate Winslet), WHO (Marion Cotillard), and private industry (Elliott Gould, Jennifer Ehle) try to trace the disease back to its original human host, contain its spread, and devise a vaccine. Director Steven Soderbergh deftly demonstrates how quickly we can be exposed to disease as we go about our daily lives, touching objects that others have touched. If you weren't a germaphobe before, you are likely to become one after seeing this film.

The film's title refers, of course, to the contagion of disease, but it offers multiple layers of additional meaning. We see how fear, rumor, and warnings can also be contagious, passing quickly from one person to another in an exponentially widening circle.

Meanwhile, we see the breakdown of normal distribution chains as people stop going to work, either from sickness or fear of sickness, and others are unable to purchase necessary supplies, such as food and medicine. Interesting moral problems arise as well.Situation ethicists often use the survival scenario to justify stealing. Ordinary people do also: when pondering whether a person should die in a snowstorm rather than break into a privately owned but unoccupied cabin, most would argue that it is all right to break the law in order to save one's life. But what if thousands of people are faced with starvation at the same time?

In this film, looting erupts as people become desperate — but that is not presented as an acceptable solution. Nor is the government's welfare solution — distributing food and medicine "fairly" — presented as working well, especially when there isn’t enough for everyone. In fact, if the film suggests anything, it is that people should prepare for disaster relief themselves, by stocking up in advance on food, medicines, bottled water, and yes, guns, for a self-imposed quarantine. I found this call for self-reliance refreshing in a Hollywood film.

It was also refreshing to see the pharmaceutical companies portrayed as good guys for once, as people working around the clock and taking personal risks to discover a vaccine. Yes, there are the usual barbs about profiteering, but the film acknowledges that everyone, not just the corporate bigwig, is strongly motivated to earn money, and that this is not such a bad way to control the distribution of goods. The alternatives — looting, or lining up for insufficient handouts from the government — are shown as leading to chaos.

Contagion is a fascinating, gripping thriller. The story is believable, and the acting is superb. But let me warn you: you will probably feel compelled to stop on the way home for a few gallons of bottled water and several cases of canned tuna and ramen noodles. And don't forget the plastic gloves — you won't want to be touching anything for a while . . .


Editor's Note: Review of "Contagion," directed by Steven Soderbergh. Warner Brothers, 2011, 105 minutes.



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The Best of the Alien Films

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Our summer of the aliens ends with the best alien encounter movie of the decade. Attack the Block has it all: mysterious creatures crashing out of the sky; kids on bicycles pedaling to save the planet; a mass of hairy apes climbing up buildings; and avowed enemies unitingagainst the invaders. Add to this a truly libertarian hero who learns that "actions have consequences," and enough blood to paint an elevator. What more could you want from a summer movie?

You might not have heard of Attack the Block, but you probably know its pedigree. It's a British film produced by Edgar Wright, who made Shaun of the Dead (2004) and last year's Scott Pilgrim vs. the World. It's directed by Joe Cornish, who was also involved in Hot Fuzz (2007) and the upcoming Tintin. I have to admit, these films are an acquired taste, but I think they are a taste worth acquiring.

The story takes place in a neighborhood of high-rise apartment buildings in the poor part of south London. As Sam (Jodie Whittaker) walks home from her job as a nurse, she is mugged by a gang of threatening young men in ski masks. Their crime is interrupted by an alien falling out of the sky and into a car right next to them, and Sam is able to run away. The rest of the film follows the young thugs as they first try to make money from the beast and then run for their lives as the creature's larger pals come looking for it.

One of the unexpected delights of this film is the way we get to know the boys themselves. These are not hardened criminals but novice thugs on bicycles who strut down the street to impress each other while surreptitiously calling home to reassure their parents that they will be back by ten. Interestingly, Joe Cornish says he was inspired to write this film by being mugged by a gang of boys who seemed as scared as he was. They are led by a young tough with the unlikely name of Moses (John Boyega), who turns out to be quite the leader — almost like the preacher in Poseidon Adventure.

Moses recognizes that they can't rely on the police to help them, or even to believe them, so they must rely on themselves to escape the aliens and save the block. They don't seem to feel it is their responsibility to save the world, just their own little corner of it. As a libertarian, I like that. And then there are the unexpected side characters: the crazy drug dealers who get involved, the little wannabes who call themselves Probs (Sammy Williams) and Mayhem (Michael Ajao) . . . and the rich kid wannabe . . . and the crazy weapons . . . and clever lines . . . Just trust me. It's a great movie. And the less you know in advance, the better.

This is the best kind of sci-fi horror movie. Early encounters with the aliens take place off screen or behind walls, with sudden quick bursts of teeth or fur that don't let us focus enough to see what they look like. We just know they are terrifying. We see them creeping through the shadows, with occasional glimpses of their neon-bright teeth, but we don't have a full view of the creatures until at least halfway through the film. To be sure, there's enough blood and gore to warrant the R rating, but the violence is brief and somehow fun.

Give Attack the Block a try. You'll be laughing with horror and screaming with delight.


Editor's Note: Review of "Attack the Block," directed by Joe Cornish. Studio Canal, 2011, 87 minutes.



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"The Help" Deserves the Buzz

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The Help is the film everyone has been talking about this week. Based on the bestselling novel of the same name by Kathryn Stockett, it has been eagerly awaited by book club members and sensitive readers nationwide since it was published two years ago. The film provides an intimate look at the often-demeaning relationship between white women in Mississippi and the black maids who served them during the turbulent 1960s.

During this time, women up north were beginning to recognize the vast career options available to them. But in the Deep South, women were still staying at home with their children, joining the Junior League, hosting bridge clubs, and criticizing "the help" — and each other. In this story, Hilly Holbrook (Bryce Dallas Howard) is the "queen bee" whose opinion matters to everyone, black or white. She controls the social life of the town by voicing her opinions firmly and then leads the shunning of anyone who dares to disagree with her. Her kind of female has always existed, of course, and not just in the South. She has been immortalized in such films as The Women and Mean Girls, and can still be found controlling social groups, PTA meetings, cheerleading squads, and even board rooms, with a raised eyebrow and a withering look. No one likes her, but no one dares to cross her.

In the story, Hilly has been leading her group of friends since grade school. All of them are now married with children, except Skeeter (Emma Stone), who has chosen to finish college and wants to become a writer. She lands a job at the local newspaper as an advice columnist answering questions about house cleaning. Ironically, of course, Skeeter has never polished a spoon or scrubbed a bathtub ring in her life. So she turns to "the help" for help, in the person of Aibileen (Viola Davis), her friend Elizabeth's maid. Eventually she convinces Aibileen and a dozen other maids to share their stories, and a book is born.

As a nation we are proud of how far we have come in terms of civil rights. But we still notice racial differences and often act accordingly.

Aibileen is what Skeeter ought to be. Like many white college graduates, Skeeter simply "wants to be a writer." She doesn't have a burning topic just itching to come out. She wants the title of "writer" as much as she wants the occupation. When she applies for a job at Harper & Row, the editor (Mary Steenburgen) tells her, "Write about something that disturbs you, particularly if it bothers no one else." Skeeter looks for a topic that will allow her to become a writer, rather than using her writing to expose a problem she cares deeply about. Aibileen, by contrast, is simply a writer. She writes every night for an hour or two. She writes what is in her soul. She writes her prayers.

In many ways, Viola Davis as Aibileen carries the show and at the same time embodies the central conflict of the story. I say this because, although Davis is one of the finest actors in Hollywood, with an Oscar to her credit, you will seldom see that accolade in print without the modifier "black actress." As a nation we are proud of how far we have come in terms of civil rights: our schools and neighborhoods are fully integrated. We have a black president in the White House. But we still notice racial differences and often act accordingly. I would love to ask Davis how she feels about the roles she has been offered.

Equally impressive is Octavia Spencer as Aibileen's best friend, Minny Jackson, an outspoken maid who has lost so many jobs because of her sassy back talk that she now works for the last woman in town who will hire her — Celia Foote (Jessica Chastain), who is shunned by the ladies because of her "white trash" background. Celia doesn't know the rules of maid-employer relationships. Ironically, Minny teaches Celia the boundaries she and the other maids are trying to expose with Skeeter’s book. Spencer's large liquid eyes alternately shine with sharp-witted laughter and melt into pain-filled tears. If Aibileen is the soul of this black community, Minny is its heart.

Having read the book, I wasn't pleased to learn that the beautiful Emma Stone had been cast as the tall, skinny, unattractive Skeeter, since her gangly appearance is such an important part of her character. But somehow Stone manages to look like a plain Jane in this film — her eyes are too big, her lips are too thin, her hair is too curly, and her face is too pale. In short, she is perfect.

Despite having grown up in Jackson, Skeeter really doesn't fit in with her snooty friends. She is disturbed by Hilly's insistence that Elizabeth install a separate bathroom for Aibileen. In fact, Hilly wants a law mandating separate facilities in private homes, "for the prevention of disease." This prompts Skeeter to examine the way maids are treated by the women who employ them. "Colored women raise white children, and twenty years later these white children become the boss," she muses. "When do we change from loving them to hating them?" Aibileen observes the same dilemma: "I want to stop that moment coming — and it come in ever white child's life — when they start to think that colored folks ain't as good as whites."

Toilets, and the material that goes into them, become the strongest recurrent image in this film. From diapers and potty training to vomiting and pranks, toilets are a symbol for what was wrong with the "separate but equal" policy in the south. The facilities were separate, but they most assuredly were not equal. Aibileen's bathroom is a plywood closet located in a corner of the garage with a bare bulb hanging from a wire, and toilet paper resting on a bare 2x4. The symbol, which emphasizes how badly blacks could be treated by whites in those days, provides moments of both shame and laughter.

However, the film misses the richer, darker, and more sinister tone that underlies the book. For black women to write about their employers was no joke, and the book makes it clear that its women are risking real dangers when they decide to tell the truth. Permanent job loss, physical violence, and even jail are real threats in a society where the mere accusation of a crime can lead to vigilante justice with lifetime consequences. By showing this clearly, the book gains a tension and suspense that is missing from the film.

The most important question asked by The Help is this: how did these southern women go from loving the black maids who reared them as children to degrading them in adulthood?

Strangely, I found it more difficult to enter the minds and lives of the maids while watching the film than I did while reading the book. The story is told through the three voices of Aibileen, Minny, and Skeeter, who narrate alternating sections of the book. These voices are strong and rich, and I could enter their worlds, empathizing with their experiences vicariously. In the film, however, I was merely an observer. I often felt defensive, rather than empathetic, about what I was seeing, as though I were somehow responsible for the actions of those women long ago, simply because I am white. If we learn anything from our battle for civil rights, however, it is that each person should be judged individually, and not collectively as part of a race.

The most important question asked by The Help is this: how did these southern women go from loving the black maids who reared them as children to degrading them in adulthood? Stockett, who was reared in Mississippi by a black maid whom she says she loved, suggests that they learned it from their mothers, by example as well as by instruction. To quote Oscar Hammerstein in South Pacific, racism "has to be carefully taught." But books like this also suggest that children can be carefully taught not to be judgmental. Every day Aibileen tells Elizabeth's little girl, "You is smart. You is kind. You is important." She says nothing about little Mae Mobley's appearance, good or bad. Knowing that she will likely be fired or retired before Mae Mobley reaches her teen years, Aibileen hopes desperately that these words will be enough.

As is often the case, the film is good, but the book is so much better. Don't take a short cut this time. Read The Help first, and then see the movie. You will enjoy both so much more if you do it that way.


Editor's Note: Review of "The Help," directed by Tate Taylor. Dreamworks, 2011, 137 minutes.



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The Missing Link

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Alien creatures threaten civilization as we know it, and humans must band together to defend themselves. Is this another review of Cowboys & Aliens? No — it's a review of Rise of the Planet of the Apes, a prequel to the iconic 1968 film Planet of the Apes that is earning praise from critics, moviegoers, and even PETA, the People for Ethical Treatment of Animals, who sent picketers out to show support for the film when it opened. Now there's a switch!

The original Planet of the Apes was sort of a space age Gulliver's Travels: an American space crew, headed by Charlton Heston as the Gulliver character, discovered a planet populated by intelligent apes instead of Jonathan Swift's horsey Houyhnhnms. In both cases, humans in the strange new land have no language skills by which to prove their intelligence, and are used as breeders and beasts of burden. Interestingly, Jonathan Swift coined the word "yahoos" to describe the morally bestial humans in his fantasy world.

No one who has seen Planet of the Apes can forget the gasp of horrified realization that happens when Heston, trying to escape the topsy-turvy planet and return to Earth (he's riding a horse, in a deliberate nod to Swift's story), discovers the top of the Statue of Liberty submerged in sand.  This scene has been immortalized through allusion and satire for nearly half a century. The message is clear: we cannot escape the future we create for ourselves on this earth.

The new film has its own gaspworthy instant, although it occurs midway through, not at the end. I won't tell you what causes the audible gasp in the audience, but I will tell you that I've asked everyone I know who has seen the movie if that gasp happened during their screening too, and all have said yes. It is a powerful moment, made more powerful by the astounding acting of Andy Serkis, an unsung hero of CGI technology. Serkis is the body behind Gollum in The Lord of the Rings (2001, 2002); the ape in King Kong (2005); and now the chimp, Caesar, in Rise. His movements, especially the expression in his face and his eyes, bring sensitivity, pathos, and life to what could have been flat computer generated characters.

Don't you just get so tired of the predictability of Hollywood movies blaming greedy pharmaceutical manufacturers for all our problems?

Rise of the Planet of the Apes creates a possible backstory for how the apes became the cultured, speaking, master race, while humans devolved into brutish creatures. I say "possible," because I'm not convinced that the film's premise works. The idea is that scientists, experimenting with chimps to discover a cure for Alzheimer's disease, inadvertently create the master race of apes and destroy the humans at the same time. The story is smart and engaging and ties up all the loose ends satisfactorily. But it blames the mutation on a single manmade event, completely changing the premise of the first film, which suggested that evolution and devolution will lead to the rise of apes and the fall of humankind.  The sand-covered Statue of Liberty at the end of the 1968 film suggests that the transformation happened over the course of many centuries, not in one generation.

Not surprisingly, capitalism (rather than science itself) is portrayed as the ultimate enemy to mankind. While research scientist Will Rodman (James Franco) is motivated by a desire to cure Alzheimer's, the company he works for is owned and directed by the obligatory greedy capitalist who uses and abuses the chimps in his quest for profits. (Don't you just get so tired of the predictability of Hollywood movies blaming greedy pharmaceutical manufacturers for all our problems?) This film goes a step further, however. For some reason I shudder to contemplate, the casting agent chose Nigerian David Oyelowo to play the brutish bad guy with a British accent. Not sure what the message of this decision might be, but it's hard to believe that the casting was accidental. Enough said about that.

Ironically, despite the filmmakers' obvious distaste for profits, they inadvertently acknowledge the power of money as a motivator when Caesar, the chimp who has been transformed by the chemical trials, wants the other primates to follow him: he buys their loyalty with Chips Ahoy cookies instead of fighting each one of them into submission. And it works! Now there's a message worth sharing.

A message that does not work, however, is the one that PETA especially liked — the portrayal of chimps as misunderstood neighbors who should not be feared. When Caesar makes his way outside to play with a neighbor child, the little girl's father picks up a baseball bat to protect her. He is portrayed throughout the film as a man with a bad temper (although he's an airline pilot; have you ever known an airplane pilot to be anything but calm and comforting?), and we are supposed to take the side of the chimp. However, the memory of the Connecticut woman whose face and hands were torn off by one of these animals two years ago makes it hard to sympathize with the man-sized creature and its lion-sized canines. Even if he does wear pants and a sweatshirt.

Several subtle moments add to the classy styling of this film. At one point, for example, Caesar sadly observes Will kissing his girlfriend (Freida Pinto), creating a poignant allusion to Mary Shelley's Frankenstein and the creature's longing for a woman like himself. Caesar is like Frankenstein's "monster" — too smart to be an ape, but too much an animal to be a human. Where does he belong? Another example: the primate house where Caesar and dozens of other apes are caged overlooks San Francisco Bay and Alcatraz Island, where the notorious prison was located. And a third: a brilliant moment of self-parody occurs with the musical motif that begins when the apes start escaping from the primate house. We hear an undercurrent of the "Dr. Zaius, Dr. Zaius" melody from The Simpson's musical parody of the original Planet of the Apes. How's that for aping one's apers?

All the Planet of the Apes films can be seen as cautionary tales, warning viewers that power and authority are ephemeral. Although the specific catalysts and destructive philosophies are subject to change, the impending doom — transference of power —  does not. On a weekend when the credit rating of the United States was downgraded for the first time in a century, this film is a timely reminder that there may, indeed, be real threats to our comfortable styles of living.

The Lord of the Rings


Editor's Note: Review of "Rise of the Planet of the Apes," directed by Rupert Wyatt. Twentieth Century Fox Entertainment, 2011, 105 minutes.



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Earth Invaded by Metaphor

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When I was a little girl, all the kids in my neighborhood would gather on summer afternoons to play Cowboys and Indians. I had never met an Indian (heck, I had never met a cowboy, either) but I saw them on TV. I knew the Indians were the bad guys because they were different from me. The men had long hair, seldom wore shirts, slept in round tents, and grunted "How" when they talked. The women wrapped in blankets and carried babies on their backs. The cowboys were good because they wore boots and hats and talked in complete sentences. Their women wore eye makeup and beehive hairdos. They were like us.

My kids never played Cowboys and Indians. The game has long fallen out of favor, being considered insensitive to Native Americans. But they did play Aliens. A lot. (They still do, in fact, mostly on Xbox.) Space is the new frontier where we can still hold onto our prejudices — the ones that assert, "My kind are good; the other kind are bad." I realize that we never were fighting against Indians, really. We were fighting against "other," that unknown quality of beings that are different from us. We called them "Indians," but they were really just "aliens" all along.

So the only surprise about the film Cowboys and Aliens that opened this weekend is that no one thought of it any sooner. I awaited it eagerly, knowing that it would be laden with metaphor and ripe for a review.

Director Jon Favreau makes the point about aliens quickly and clearly. Daniel Craig plays Jake Lonergan, an amnesiac drifter with a mean right hook; and Harrison Ford is Woodrow Dolarhyde, a rancher who's mean and rich (his name says it all). Initially the setting is populated by groups of people who don't like each other: city folk who don't like ranchers, bandits who don't like city folk, and Indians who don't like anyone white. Interestingly, however, on a personal level there is a lot of interracial connection in this movie — the white innkeeper is married to a Mexican woman, for example, and the rancher has a close relationship with the Indian who watches over his son.

When space aliens appear on the scene and begin kidnapping local residents, all the groups band together to fight the aliens. The message is clear. It has been used by government leaders (and tyrants) for centuries: to establish local harmony, simply unite the masses against a common enemy.

The "western" part of this western works well. It begins as a classic western would — with a sweeping panorama of the desert, complete with sage brush and sandy cliffs. The story is character driven, and as we learn the characters’ back stories we discover why children behave the way they do when they become adults. Favreau's point seems to be that the more we know about why people act as they do, the more we will come to understand and accept them. This point is made with special effect in the case of Woodrow Dolarhyde, whose personality warms throughout the film. Through Dolarhyde we also learn the true meaning of fatherhood, as we see his maturing relationship with three young men: his son, Percy (Paul Dano); the Indian hand (Adam Beach) who looks out for Percy; and Emmett (Noah Ringer), an orphan boy whom Dolarhyde takes on. It's a little heavy handed, but an important value nonetheless.

The casting is excellent. One of the standouts is Paul Dano as Percy, Dolarhyde's spoiled, juvenile delinquent son who shoots up the town with impunity, knowing that Daddy will fix things for him later. Another is Clancy Brown as Meacham, the local minister who spouts aphorisms while toting a gun. He's a practical kind of preacher, and I liked his philosophy, which offers such wisdom as "It's not who you were, it's who you are," and "Whether you go to heaven or hell isn't God's plan but your choice." Sam Rockwell is endearing as Doc, the innkeeper who must learn how to shoot a gun and "be a man." And 12-year-old Noah Ringer is marvelous as Emmett, the boy who also learns to be a man during the quest to destroy the aliens. My only complaint is Ella (Olivia Wilde), the obligatory girl who comes along for the ride. Her role eventually deepens, but for half the film she is simply a drain on the landscape.

However, as much as I loved the idea of this film, the manifestation of the idea doesn't quite work. The alien part of the movie is simply too alien for a western. For one thing, westerns are slow-paced and character-driven; space aliens have no character. The two simply don't mix. Moreover, the metaphor is so heavy-handed that the aliens never really enter the story. The humans never even question who the aliens are, where they came from, or how they are able to fly through the sky. We're just supposed to know what they represent — invaders seeking to plunder the minerals under the soil and turn them into fuel. Sound familiar?

This is the second "alien encounter" film produced by Steven Spielberg this summer, but oddly, although the aliens in both films look nearly the same, the message of the two films couldn't be more different. In Super 8 the message is "An alien is just a friend you haven't met." Here, the alien gets caught on earth while he's just passing through, and the nasty government scientists kidnap him. In Cowboys and Aliens the beings from outer space are plundering invaders and the message is "kick their asses back where they came from."

It was nice seeing the Indians, townies, ranchers, and even bandits becoming friends. I especially liked seeing the development of Dolarhyde's character. But I'm not sure I like the idea that we can only become friends by uniting against an enemy. The film tries hard to please, but the metaphor overpowers the story and collapses from its own weight.


Editor's Note: Review of "Cowboys and Aliens," directed by Jon Favreau. Universal Pictures, 2011, 118 minutes.



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Anthem: The Libertarian Film Festival

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Anthem may not be the first libertarian film festival, but after the success it enjoyed at FreedomFest this month, it may well become the most lasting. With 30 outstanding films by rising artists and ten provocative and entertaining panels, Anthem was called by many FreedomFest attendees "the best new idea you've had in years."

Full disclosure: by "you" they meant the management of FreedomFest, but where Anthem was concerned, they meant especially me, since the film festival was my baby. I might debate the "in years" part of that statement — the producers of FreedomFest have added great new programs every year — but I enjoyed the compliment, nonetheless.

FreedomFest is a big conference: 150 speakers, panels, and debates, and ten events going on simultaneously during breakout sessions throughout the three-day event in Las Vegas. Why add a film festival?

First, I love movies. I love entering another world, getting caught up in a conflict, and seeing how the conflict is resolved. I love being surprised. I even love being outraged. Storytelling provides a powerful way to reveal the truth, even when the story itself is fiction. Ayn Rand was well aware of this power. It's the reason she chose to devote most of her writing to fiction (including the novel Anthem) and scriptwriting.

Second, I want to encourage more filmmakers to produce works with libertarian themes, and a film festival is a good way to do that. In recent years film festivals have blossomed around the country, with thousands of small ones focusing on specific niche audiences. These festivals give low-budget filmmakers a following and a distribution chain. Libertarianism is one of those niches. A hefty grand prize offered by our co-sponsor, the Pacific Research Institute, provides still more motivation for films that fit the theme.

Third, the FreedomFest umbrella offers something most festivals struggle to provide: a convenient location and a ready audience. Most of our costs, and our risks, can be absorbed by the larger organization. It's a great way to start small and grow.

I have to admit, however, that my greatest asset in producing the Anthem Libertarian Film Festival was withoutabox.com. What a great company for festivals and filmmakers alike! Withoutabox acts as a meeting place for filmmakers and festival producers. Filmmakers receive notices every week about festivals and everything having to do with them, including themes, locations, deadlines, and requirements. I asked some of my filmmakers how they found Anthem, and most of them told me they looked through the withoutabox listings regularly. The name "Anthem" caught their attention as potentially Randian, and the details listed on my withoutabox account confirmed their expectations. A look at my website (anthemfilmfestival.com) suggested to them that it was a high-quality, professionally organized festival, and my submission fee ($15 for early bird registrations, up to $60 for last-minute submissions) was low enough to be worth a risk.

It was capitalism in action: efficient, smart, convenient.

For festival organizers, withoutabox offers even more advantages. They handle all the paperwork involved with accepting submissions — the application forms, legal releases, submission fees, and even the advertising, all for a startup fee of $500 and a graduated advertising program. Because I wanted to start small, I opted for the least expensive advertising option: four group ads to be sent out two weeks before each of my four deadlines. The people at withoutabox processed all my fees and sent me a check, keeping a small percentage for themselves. It was capitalism in action: efficient, smart, convenient. I was happy to pay them their percentage, in exchange for not having to hire someone else to do the work.

I received 60 film submissions from sources I would never have known without withoutabox. It was thrilling to discover young filmmakers with libertarian leanings who had never heard of Liberty Magazine, or Reason or Cato or Atlas for that matter. They simply understand instinctively the principles of liberty and want to express these ideals through their art. One of the best parts of the festival was getting to know these young filmmakers and encouraging them to continue making films with libertarian themes. All of them expressed a desire to come back to FreedomFest next year, with or without a new film, just to hear the speakers.

Of those 60 films, I selected 30 to present at Anthem. Our movies focused on issues of individual freedom, personal responsibility, and self-reliance, as well as the problems of government intrusion and overregulation. Many were satirical, some outrageously so. But these movies were not preachy or didactic. They were entertaining, moving, and motivating. They were movies first, and libertarian movies second. I think that's important—storytelling must touch the emotions first, and guide the listener or viewer to experience a truth. The new media available today offer great new venues for presenting a message in this way.

As might be expected in a festival like ours, we had more documentaries than feature length films. Several of our documentaries focused on education, including Indoctrinate U, about the loss of free speech on college campuses in the wake of political correctness; Zero Percent, about the remarkable education program at Sing Sing Correctional Facility that is entirely funded through private donations and inmate tuition payments; and The Cartel, about the plight of public education and how to fix it. This film, directed by Bob Bowdon, was awarded the PRI Prize for Excellence in Presenting Libertarian Ideals.

We also had documentaries about public policy issues such as the environment (Cool It), international finance and economics (Overdose: The Next Financial Crisis and Free or Equal), and the justice system (A Remarkable Man). Each of these films was followed by a panel discussion, with speakers from all over the world participating in lively and stimulating conversation. Bjorn Lomborg, who wrote The Skeptical Environmentalist and is the featured narrator in Cool It, flew in from Sweden for the festival,and Bob Bowdon of The Cartel moderated two panels, one on education and the other on how to use the new media. We even had a panel called, “What’s Wrong with Selling Sex?” that preceded Lady Magdalene’s, a narrative feature set in a Nevada brothel that stars Nichelle Nichols, the original Lt. Uhura of Star Trek.

The film judged Best Narrative feature was "alleged," starring Brian Dennehy and Fred Thompson in a fresh look at the famous Scopes “monkey trial” that challenged the teaching of evolution in schools. The film focuses primarily on the role of the press in shaping people’s opinions. Journalist H.L. Mencken, a darling of many libertarians, comes off as devious and mean-spirited — which shows that libertarian films aren't going to follow a party line. The film was especially timely in the wake of the high-profile Casey Anthony trial.

Marathon is a poignant true story about poet William Meredith and his partner, Richard Harteis, who faced the difficult decision of what to do when Meredith suffered a debilitating stroke. It has a particularly libertarian theme, because the two men don’t pity themselves or turn to government or other institutions for help. Harteis takes care of Meredith himself. The title refers to the fact that they were both marathon runners, but it’s also a metaphor for going the distance when life gets hard. Harteis produced the film and was on hand to discuss it, and the work won the jury prize for Excellence in Filmmaking.

I was particularly impressed with the short films, most of which were made by novice up-and-coming filmmakers. Usually they were five to 15 minutes long, and all of them focused on libertarian issues. Some were serious short dramas set in dystopian futures, demonstrating what might happen to individual liberties if governments continue down their intrusive paths. Others were satirical comedies using humor to make the same point. Final Census, which won the prize for Best Short Comedy, was so outrageous that I had to soothe a sweet old lady who didn't quite see the humor of a census taker who calmly determines the social value of the people he is hired to count, but I laughed out loud when I saw it the first time.

Bright, the film that won the jury award for Best Short Drama and the Audience Choice award for Best Short Film, is reviewed separately below. Its production values, from the quality of the acting to the music and lighting, were remarkable, especially for a film festival, where movies are generally made on a shoestring budget. Bright was made for $10,000, for example, and Final Census for a mere $150. Next year we will have a panel called "Fiscally Responsible Filmmaking" to showcase their feats of funding magic. For a complete list of the films we screened this year and the awards they earned, go to anthemfilmfestival.com.

One of the most difficult problems with starting a film festival is, of course, that of attracting audiences. Even though we had a ready audience of 2,400 people attending FreedomFest, each film still had to compete with ten speakers — and one other film, as a filmmaker emphasized with a hint of disgruntlement at my decision to screen two films at a time. This year our screening rooms were located in the Skyview Rooms on the 26th floor of Bally's, a long walk down the hall and up the elevators from the main action in the Event Center. Potential viewers had to be fully committed before coming to the films — they couldn't just poke their heads in and then decide whether to stay. Our late submissions deadlines also made it nearly impossible to promote specific films in advance.

But these are simple problems, easily rectified before next year's festival. In 2012, I will, for example, probably select fewer films and show them more than once, since word of mouth grew throughout the conference, and many people were disappointed to learn that a great film they heard about wasn't playing again.

The Anthem Libertarian Film Festival will definitely be back at FreedomFest next year with a new batch of long and short films expressing libertarian ideals. I can't wait to see them, and to meet the filmmakers who will produce them. I hope Liberty's readers will be there too.

But now, let me introduce you to Bright.

Describing the essential requirements of a "skillful literary artist," Edgar Allan Poe wrote in a review of Nathaniel Hawthorne's Tales from an Old Manse: "The unity of effect or impression is a point of great importance . . . Without a certain continuity of effort — without a certain duration or repetition of purpose — the soul is never deeply moved." Every moment, Poe said, must be "conceived, with deliberate care, [to create] a certain unique or single effect."

These movies were not preachy or didactic. They were entertaining, moving, and motivating. They were movies first, and libertarian movies second.

Director Benjamin Busch has created such a work of art with his short film Bright. It's about Troy (Eric Nenninger), a young man who must overcome a paralyzing fear in order to move forward with his life. Every moment in the film is skillfully and deliberately planned to create a particular effect in the viewer. From its opening moments on, the film establishes a rich atmosphere, filled with symbolic imagery, especially the imagery of light. Troy is raised by a blind adoptive father, Irwin (Robert Wisdom), who represents the iconic blind sage of mythology and guides Troy on what turns out to be a spiritual journey. Irwin is blind, but he can "see"; Troy is sighted, but his back is always toward the light.

In this dystopian future, Troy works as a restorationist, helping people regain a sense of continuity with their past by finding old-style original light bulbs for their homes. This spinoff from the current light bulb controversy is, of course, a metaphor for the conflict between what is natural and what is artificial, what is light and what is dark, in the search for courage and meaning in life.

The pacing is deliberately slow, filmed at "the pace of real thought," according to director Busch, who wants viewers to have time to hear the dialogue. Viewers are able to contemplate the film's philosophically provocative lines: "There's danger in all this safety" . . . "Someone who never sees, never knows" . . . "I miss the light but I can remember it" . . . "I loved and I lost, and I'm glad that I loved" . . . "How much would you pay to be happy?"

Bright is a film to be seen with friends, and discussed in long, leisurely conversations afterward. As Poe said of Hawthorne's Tales, "withal is a calm astonishment that ideas so apparently obvious have never occurred or been presented [like this] before." I think Poe would have been pleased with Bright.


Editor's Note: Review of "Bright," directed by Benjamin Busch. 2011, 40 minutes. Anthem Film Festival Best Short Drama and Audience Choice Award.



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Just Super

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Super 8 is the best Steven Spielberg movie to come along in years.

And it isn't even a Spielberg film.

Spielberg's name is on the project as executive producer, just as George Lucas' name is on Spielberg's Indiana Jones movies as producer. But Super 8 was written and directed by J.J. Abrams, who is better known for his work as a producer of "Lost," "Alias," and a variety of other television shows. Nevertheless, it is the most Spielbergian film to come along in many years,a veritable homage to the master of blockbuster films inhabited by preadolescent protagonists. Among the Spielberg effects that Abrams incorporates in this science-fiction coming-of-age thriller are the trademark bicycles spinning into getaway mode, the classic suburban settings, the snappy potty-mouthed dialogue among kids, and the Orwellian military bad guys, reminiscent of E.T.

Abrams creates the best kind of suspense, chilling us with the terror of what we don't see, rather than grossing us out with what we do see — thus doing what Spielberg did so effectively in the first half of Jaws. We know something scary is out there, but it is always obscured by the likes of train cars, bushes, or gas station signs. Our hearts pound and our imaginations run wild as we endure long moments of eerie silence while the camera takes us down paths we would rather not tread. Fearing the unknown is always more terrifying than facing a concrete enemy.

Best of all, Abrams employs the particular kind of coming-of-age storyline for which Spielberg is known. Yes, there's a monster out there, but the real monster is at home, in the form of an unnamed tension between parent and child that has to be resolved. In this story, the tension begins with a mother's funeral. Her son Joe (Joel Courtney) is not allowed to associate with Alice (Elle Fanning) because Alice's father (Ron Eldard), the town loser, was somehow involved in his mother’s death. Joe likes Alice — he likes her a lot! — and that creates tension between the two of them, as well as between Joe and his father (Kyle Chandler), who forbids Joe to see Alice. This iconic conflict between father and child, set against the backdrop of an unknown monstrous intruder, gives this film a satisfying heft.

The story centers on a group of middle-schoolers who have been friends since toddlerhood. Abrams' kids ring true. They're precocious and nerdy in a believable, unassuming way. Their dialogue also rings true, throughout. Charlie (Riley Griffiths) has been the leader of the gang. Like Spielberg, who began making movies with his super 8 camera at the age of 10, Charlie wants to make a movie to enter in a local film festival. He enlists his friends as actors, cinematographers, script consultants, and makeup technicians, and he barks at them throughout rehearsals and filming with the commanding voice of an artistic perfectionist. Charlie is a young Spielberg himself.

One evening Charlie takes his cast "on location" to an isolated train depot to film a scene as the train goes by. He's looking for a dramatic backdrop for his characters' climactic "hill of beans" speech. (This amounts to an homage within an homage, and it works.) But the train suddenly derails — in the most spectacular wreck ever created on film. Ever. The audience in the screening I attended erupted in spontaneous applause as the final piece of wreckage plopped to the ground.

Then, as another homage to Spielberg, Abrams focuses our attention down to a small piece of bloody wreckage, creates a sense of terror as we suspect what might be underneath it, and follows with a gotcha laugh that releases the pent-up tension that the train wreck built so skillfully. Pure genius. Pure Spielberg. In reality, collaborated Abrams.

The rest of the film becomes a typical kids-versus-the world story as these young people try to figure out what the government is trying to hide about the train and its contents. What isn't typical, however, is the quality of the dialogue and the acting of the kids. They are stunningly natural and believable. One of my favorite lines: Charlie says, "We need to develop this film right away. I'm gonna go steal some money from my mom." No hesitation over a moral dilemma. He's a director. He needs money. And he's a kid. He gets it.

With the exception of Elle Fanning (whose career has been active, though overshadowed by that of her older sister, Dakota) these are virtually unknown actors, fresh and new and ready to be molded by their director. I expect to see a lot more of them in the near future. The parents, also, are believable and natural. They are too caught up in their own grownup worlds to recognize what is going on with their children. As a result, their kids are free to roam the town, think for themselves, and learn how to make things happen.

The film has a message, and it's a good one. It argues for overcoming grudges and learning to understand one another. At one point a soldier is lifted by his rifle high into the air. If he holds on, he will die. If he lets go, he will live. Such a simple, subtle message: Let go of the guns. Let go of the grudges. One of Charlie's characters says, "You do have a choice. We all do!" That's an important truth to remember, the truth of individual responsibility and freedom.

Super 8 has it all: great entertainment, great characters, great special effects, great story, and a great message portrayed subtly at the micro and macro level. What more can you ask from a movie?


Editor's Note: Review of "Super 8," directed by J.J. Abrams. Paramount, 2011, 112 minutes.



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War and Peace

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I’ve said it before, and I’ll say it again: good movies begin with good stories. By that criterion, Incendies is not just a good movie, it is a great movie. Set within a backdrop of bitter hatred and torturous war, it is nevertheless a brilliant film about love for family and finding a personal peace.

The story begins with the classic Romeo and Juliet conflict: Nawal Marwan (Lubna Azabal), a young Christian Arab woman, is in love with a young Palestinian man, and her family disapproves. What happens next — retribution, abandonment, shunning, and revenge — sets the stage for an alternate story line, 35 years in the future, after the woman has died. In her will she asks her young adult children, Jeanne (Mélissa Désormeaux-Poulin) and Simon (Maxim Gaudette), fraternal twins, to find the brother they did not knew existed and the father they thought was dead. This will require them to leave their home in Canada and return to the land of their ancestors in the Middle East.

As Jeanne heads to Lebanon to begin the search for her father in her mother’s hometown, the film flashes back to the young Nawal and her lover, Wahad. The film continues to switch between the two stories as the brother and sister follow the cold dark trail of the mother they only thought they knew. These alternating points of view allow the audience to know Nawal’s story more intimately and completely than the young siblings do, enhancing our compassion for the protagonist and our growing sense of horror as the two slowly discover the truth.

As war breaks out, young Nawal tries to escape the fighting while searching orphanages for the son her grandmother forced her to give up. Along the way she observes the bitterness and retaliation of both religion-based factions. Two scenes stand out as representative of the senselessness and atrocity of this kind of conflict. In the first, Nawal quickly removes the cross from around her neck and rearranges her scarf to cover her, so she can avoid the wrath of Muslims. In the next scene, she quickly doffs the scarf and pulls out her cross to show rebel guerillas that she is a Christian. But she is still the same person, inside and out; only the label has changed. Changing the label saves her life — but the death and destruction she observes destroy her soul.

Incendies is a thrilling mystery about a family’s quest to reunite itself. But it also has a powerful symbolic message, revealing the bitterness that comes from assigning divisive political and religious labels. What does it mean to be a Christian, a Muslim, or a Jew? Beneath the labels, all in the Middle East claim the same ancestry. Arabs (Christian or Muslim) may hate Jews because Ishmael is their ancestor; Jews may hate Arabs because Isaac is their ancestor. But trace their roots back just one more generation, and all honor Abraham as their father. All are cousins under the labels. All are of the same lineage and family.

Incendies is the most engrossing film I have seen since last year's The Secret in their Eyes (also a foreign film). Yes, you will have to read the subtitles at the bottom of the screen — unless you speak French, Arabic, and another dialect I didn’t recognize. But it will be well worth the effort. Don’t miss this outstanding film if it comes to your town.


Editor's Note: Review of "Incendies," directed by Denis Villeneuve. Sony Pictures Classics, 2010, 130 minutes.



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Individualism in Real Life

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Bethany Hamilton is one of those perfect libertarian heroes. When she wants something, she goes after it. When things go wrong, she looks for a way to make it right. She doesn't whine or complain, even when the thing that goes wrong is the horror of a shark taking off her arm. She relies on herself, her family, and her God.

The movie about Bethany, Soul Surfer, has its predictably maudlin moments, fueled by Marco Beltrami's heavily emotional musical score, but don't let that put you off. If you are looking for a film to demonstrate libertarian principles to your friends, take them to Soul Surfer.

The film is based on the true story of Bethany, a competitive surfer with corporate sponsorship who was on her way to professional status when a huge shark bit off her arm. She returned to competitive surfing within a matter of months, and is now a professional surfer. She also seems to be a really nice girl. I learned that not only from the film, but also from the articles I have read about her.

And the Hamiltons seem to be a model libertarian family. They ignored traditional middle-class expectations in order to follow the dreams they made for themselves. All of them, parents and children alike, live to surf. When Bethany showed a great aptitude for surfing, her parents opted out of the government school system and educated her at home so she could take advantage of daytime surfing. After her injury, they did for her only the things she absolutely could not do for herself, encouraging her quickly to find new ways of managing her "ADLs" (activities of daily living).

The film portrays the Hamiltons (Dennis Quaid and Helen Hunt, parents) as a close-knit family within a close-knit community of surfers who understand the true nature of competition. True competition isn't cutthroat or unfair. In fact, unfettered competition has the power to make every person and every product better. Even Bethany's surfing nemesis, Malina Birch (Sonya Balmores), is portrayed as competitively solid. After she paddles full out toward a wave during a competition instead of kindly slowing down to allow for Bethany's injury, Bethany (AnnaSophia Robb) thanks Malina for treating her as an equal and pushing her to be her best. It's a great example of the good that competition can accomplish.

Instead of turning to government support groups to help her deal with her injury, Bethany turns to three free-market sources: family, business, and religion. When she returns to surfing, she rejects the judges' offer to give her a head start paddling past the surf. Instead, her father designs a handle to help her "deck dive" under the waves. When finances are a problem, a news magazine offers to provide her with a prosthetic arm in exchange for a story, and a surfboard manufacturer sponsors her with equipment and clothing. The youth leader at her church (Carrie Underwood) gives her a fuller perspective on her life by taking her on a service mission to Thailand after the tsunami that hit in 2004. There she learns the joy of serving others — a kind of work that earns her psychic benefits rather than monetary rewards. She isn't "giving back"; she is "taking" happiness.

These examples of self-reliance and nongovernmental solutions to problems raise the level of this emotionally predictable film to one that is philosophically satisfying — and well worth seeing.


Editor's Note: Review of "Soul Surfer," directed by Sean McNamara. Sony Pictures Entertainment, 2011, 106 minutes.



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