In the business of theology it is hard not to be controversial - Jurgen Moltmann

Saturday, 30 October 2004

記念布殊

為全世界安全著想,請為美國總統布殊禱告!

美國總統大選即將舉行,選情緊湊,難料鹿死誰手!
由於美國是目前世界上唯一超級大國,它的內政外交均對全球影響深遠,大家應該密切注意。
如果你相信祈禱的力量,更應該為美國大選而懇切禱告。
為喬治布殊禱告吧!

尋求連任的喬治布殊,是美國聯合衛理公會(United Methodist Church)教友,他自認是個全心追求上帝的人,認為自己一切都是為神而作,替天行道。
所以他奉上主之名轟炸阿富汗,把那個本來已經生靈塗炭的國家再炸個片甲不留。
他又奉上主之名入侵伊拉克,把石油的控制權奪過來 --- 儘管他所屬的堂會牧師勸他不要打,儘管聯合衛理公會全體主教發表聲明反對開戰。
他已經成功改變了伊拉克人民的命運 --- 本來在撒達姆候賽恩極權統治下惶恐度日的人民,變成天天在炸彈和內戰的陰影下惶恐度日。
他更帶領全美國人民一起學習信心的功課,創造了美國聯邦政府有史以來最高的財政赤字,和多年來最差的就業情況。

既然布殊弟兄這麼親近上帝,我希望主也好好報答他。
願上主叫他經過十一月二日大選的折騰之後,可以功成身退,歸回安息,回家享福,天天快樂度假,不再需要為國事天下事操心,無須再被白宮內外的事務纏身,更免去了被傳媒諷刺被政敵攻擊被世界多國人民咒罵的痛苦。
這些苦差,就讓John Kerry和他那一夥民主黨人承擔好了。
願上主與他同在,更與全世界無數無辜而痛苦的人同在。
阿門。

Film Stuff: Fahrenheit 9/11

Fahrenheit 9/11 (dir / pro / writ: Michael Moore, USA 2004)
§ Winner of Palme D’Or at Cannes 2004
§ Watched @Cameo @£1

It is a brilliant advocatory-documentary: it documents to advocate for an explicit political stance. This stance is clear and simple throughout the whole film, but is explicitly put forth right at the opening and the ending.
Opening sequence: from Al Gore celebrating the winning of presidential election in 2000 to Bush’s inauguration in DC which encountered unprecedented protests. The film starts with a reminder to the US American people that they did not elect GW Bush, the court did. Moore tries to establish the illegitimacy of Bush’s presidency by saying that it is merely the product of his daddy’s network with influential people.
Then the film continues to discredit GW by showing his apparent impotence or inactivity during his first few months in office. He spent 42% of his first half year on vacation. Two days before 9/11 he was still on vacation. Then came the attack. Instead of figuring out how to deal with the national crisis, Moore tells the audience that the president was trying to sort out ways to get out of trouble – thinking of ways to hide his family’s close connection with the Bin Laden family.
The first half of the film is basically an attempt to show how the two families are linked in terms of interests, and how GW is trying to stop the congress from starting immediate investigation into 9/11, and how the Bush administration has been ‘stealing the sky and changing the sun’ to divert public attention toward Iraq by artificially connecting Saddam Hussein with Al Qaeda.
Then the second half of the film is an exhibit of the absurdity of the war on terrorism and the ungrounded invasion of Iraq. Innocent American citizens come under secret agent surveillance simply because they have said something about terrorism. Innocent Iraqi civilians are killed, and their homes blown into pieces. Innocent US American young people from poor communities drafted into the army for the sake of a better future, only to find themselves killed or severely wounded or carrying out their duties in desperate situations. Big corporations get together to make business plans for ‘rebuilding’ the country. The senators voted for going to war but would not encourage their own children to be enlisted.
The film’s premise is that Bush is actually targeting the war on his own fellow US American citizens. He takes the war on terrorism as a pretext to manipulate the country and create business opportunities for the defence industry.

There are several especially powerful moments.
The treatment of the 9/11 attack is an audio-only sequence with total visual blackout. Then we see the reaction of people in the street in NYC.
The Iraqi woman who have lost her son in the bombing calling to Allah.
The American woman who lost her son reads his last letter home: ‘don’t vote for this stupid guy again’.

Somehow you have to know at least something about US American society-culture-politics to appreciate this film. It plays around with a lot of old American songs, TV programmes and film clips, such as superimposing the heads of GW and others (including Tony Blair) onto the opening jingle of Bonanza. The analogy of GW Bush being a cowboy is clear.

Is it a balanced documentary? No. Are there evidence and viewpoints from different sides? No. It is never intended to be. It is unabashedly a political statement against GW Bush government. Understandably the Bush supporters would refrain from watching it, and those who dislike him would like the film. It is no wonder that audience in the USA, as told by Hoi Sue, cheers and screams in cinema.
Forget about the balanced reporting baggage. A filmmaker’s mission, as a producer of culture, is to go for what she or he thinks, as far as it is well grounded with sound evidence, well presented in a clear and convincing and attention-drawing manner. To bring forth viewpoints of all sides and tell the audience to decide for themselves is the job of a messenger.
Michael Moore has always been doing this, successfully. This time, in Fahrenheit 9/11, his effort is to be celebrated.

(originally written on 14 July 2004)

Film Stuff: The Return - a parable on Hong Kong from Russia!

The Return (dir. Andry Zvyaginstev, Russia 2003)
§ Winner of Golden Lion Awards for Best Film and Best First Film, Venice 2003
§ Viewed @ Cameo @£1

Two teenagers, Andrey and Ivan, suddenly encounter the home-coming of their father, who has left home for an unknown reason for 12 years. The day following his return, the father (who is unnamed in the film) brings the two sons on a camping trip, which turns out to be not only emotionally intense but tragic in outcome.
Ivan, the younger son, is sensitive, suspicious, rebellious, but timid. He is shown in the opening scene that he is too afraid to jump into the water from a high platform. After his peers (including his elder brother) are gone, he stayed there, shivering, crying, until his embracing mother comes to his rescue. He is called ‘shorty’ by his peers, and because of the failure to jump, also rejected as chicken the following day.
In contrast, his elder brother Andrey is an average teenager but tends to be more accepting and obedient to the unknown father. The father is strict, uncommunicative, and can even be described as militant in his handling of his sons.
The tone of the whole film and the character of Ivan are set in the opening scene, in which a group of teenagers are playing diving from a high platform. The sky is cloudy, with strong wind blowing, and the whole frame is greyish blue. The film prepares itself for a heavy and depressing story, and Ivan is shown to be a timid boy afraid of jumping from the platform.
Second scene: sky begins to turn dark. Ivan is alone on the platform, embracing himself in the cold wind, crying, and desperate; he dare not jump but dare not climb down the ladder lest he would be called a chicken. Mother comes, clothes him, comforts him, and assures him that nobody would know he has not jumped.
Scene 3: Ivan goes into a grey worn out abandoned building to join his peers who are playing football there, only to find himself rejected as being a chicken. He and his brother get into a fight. Then the audience sees Andrey chasing after Ivan. The editing and numerous changes in background suggest that they are running a long way. While in one shot Ivan is running toward the back dollying camera, we see Andrey turning into an alternative way at the back of the shot. Then we see them running together again. This arrangement suggests that they are probably very familiar with the way, and that it might not so much be a chase but rather a running together. It is in this run that we briefly see some warm colours in a distant for the first time.
Then, we find that they are running toward a house, with Ivan yelling mom, complaining that Andrey is pulling his shirt, while the latter says that Ivan is hurting his lips. But mother tells them to be quiet, saying that their father is sleeping. From this, two things are established: one, the two boys are brothers; two, their father being at home is a fact they have to get used to.
Inside the house, an older woman (presumably their granny) is sitting in front of the table, playing her own hands, seemingly nervous. The boys peep at their father sleeping in bed, and go to the attic to search for an old family photo. Seeing it, Andrey says, ‘that’s surely him.’ Apparently they have not seen their father since they were small kids as shown in the picture.
The dinner table sets up the father’s authoritative character. He pours wine for his wife and mother and himself, but then tells his wife to pour the kids some wine. It is probably the first time the boys have any wine – Andrey likes it and asks for more, while Ivan expresses that he does not really like it. The father’s full shot is the main shot, and we see him breaking bread and giving it to the others. He is the one in control, despite his absence for (we do not yet know how many) years.
It is also in this dinner scene that we see Ivan’s initial enthusiasm – asking about the father’s car, asking for a ride, and expressing excitement when told of a trip ahead. But that very evening, over the bed time talk of the brothers, we know that Ivan is doubtful of this father while Andrey takes it for granted.

The trip is in one sense a ‘power struggle’ between the authoritative father and the rebellious and suspicious younger son, interspersed with the two boys mutual questioning of the other’s attitude.
Father insists that Ivan should answer him by saying papa, which Ivan does reluctantly after some coercion, while Andrey always say papa this and papa that – an attitude which his younger brother scorns at. Father would insist Ivan to finish eating within a certain period of time, gets back Andrey’s wallet from a thief whom he asks his son to beat, leaves Ivan on the roadside as a punishment of the latter’s complaints (for not letting him to fish longer at the same spot). He is also unpredictable and mysterious. We twice see him calling someone, and suddenly send his sons home by bus because he has business to do, and then takes the boys off the bus again to continue the trip. He always acts without explaining, and it is probably the same manner in which he has left home twelve years earlier.
The tone of the trip, which forms the bulk of the whole film, alternates between sunny warm colour and grey monotone cloudy-rainy sky. Most of the time, a sequence would begins with a bright visual mood and followed by dark clouds and even heavy rain. The emotional relationship between father and sons follows this alteration.

The trip / power struggle comes to a disastrous end when the boys come back several hours late after going fishing with the boat. Father hits Andrey harshly. Ivan cannot stand it and takes the knife he has stolen from father to threaten killing him. After a few words of verbal confrontation Ivan runs to climb up a high tower, threatening to jump. Ivan the boy who is afraid of height climbs up a high tower! He must be extremely desperate. Father tries to climb from the side but falls to the ground, dies, because of a loosened plank.
The boys use all their effort to take father’s body back to the boat and back to the shore where they have come from. But when they manage to put everything back into the car, they see the boat drifted away from shore, sinking, together with their father (and the box, of which they know nothing). Here, the audience sees Ivan to be most anxious, running into the water toward the boat, calling ‘papa’ unendingly, a name which he has been so reluctant to call earlier in the trip. Back in the car, Ivan finds an old photo of the two of them with mother. The visual memory of the family has always accompanied papa, although he has not been with them in person.

Throughout the whole film the father is a mystery – his motivations, his background, what he is really trying to do. We do not even know what he has uncovered in the small house on the island; we only see him digging out a suitcase and take out a box from it and put in the boat. It is something of his past, but as his own body is to sink into the water, so is his box; the audience is never to know. (Interestingly, a lady later asked at the box office about what happened to the box. Haha! That’s funny!)

If this is a Hong Kong film, it would certainly be a parable about Hong Kong and China – the authoritative, unpredictable father who believes that he is trying to be good to the sons. The sons, who have not been together with papa over the years, are either accepting, obedient, trying to follow and please papa, or suspicious, critical, and has his own way. But at the end of the day, both prove to be truly affectionate to their father.
Nonetheless, this is not a Hong Kong film. Yet, unabashedly, I am reading this into the story as a native of Hong Kong – as an Ivan, like so many other Hong Kong people.

(originally written on 7 July 2004)

Film Stuff: Deep Blue

Deep Blue (dir. Andy Byatt & Alastair Fothergill, UK & Germany 2003)
§ Viewed @Filmhouse @ £2.2

Stunning, awesome, spectacular … I can easily run out of adjectives for describing my feeling toward this documentary about the ocean. The sheer view of tens and hundreds of dolphins dashing on the surface of the sea, or hundreds of sharks gathering are haunting images. The shots of thousands of smaller fish swirling around are just like Finding Nemo in the real world.
I think it is a theatrical release version of the BBC series Blue Planet. Some of the shots are familiar, such as a killer whale catching the young seal at the shore and throwing it around into the air, and also killer whales chasing after a baby grey whale for several hours trying to separate it from its mother. But it is more than an abridged edition. It is nicely scripted, beautifully edited, superbly scored with original music played by the Berlin Philharmonic. Different from many BBC documentaries, its narration is minimal, only to provide basic facts to enhance appreciation of the film. I have not watched nature documentaries on a big screen for a long time. (Or have I ever?) It is quite an experience to view this in a cinema, only that the screen should be even bigger.

There is a point of theological reflection in watching these nature documentaries. I remember David Attenborough once said something like this: How can I claim a loving and merciful and good creator when I see with my own eyes the sheer cruelty of nature – a killer whale playing around with a baby seal before killing it?
Does that really refute the notion of a creator who is at the same time totally good and omnipotent? Does that indicate that there is something inherently evil in the animal world, in nature, and thus in the creation – and would therefore negate the possibility of a universal moral force / order? (Well, okay, I am jumping steps here.) OR: is it simply to be understood as a ‘food chain’ thing? I’ll try to check if the works of Andrew Linzey (animal theology) address this issue. (Probably not.)
That's interesting. I have never thought of the theologies of nature and of creation from such perspectives. It can be a tremendous theological issue; and its complexity probably explains the anthropocentrism in mainstream theological works – in our theological construction / reflection, we are only able to deal with the human world; apart from our own species we are unable to say anything, or even uninterested.
Yes, I feel heart stricken when I watch those scenes of nature’s brutality. It is somewhat unbearable to a nature / animal lover such as me. But why do I not feel the same when I see the birds (albatross) diving to catch fish, or dolphins catching fish, or sharks eating fish in the deep seabed? It can be something very personal – that I feel emotionally closer to other mammals, and that somehow explains why I am still a vegetarian only on land.
But, at certain moments during the film, I was telling myself that I would probably refrain from eating fish; or at least, as a compromise, to eat still less seafood than present.
(originally written on 8 July 2004)

Tuesday, 28 September 2004

Trip to the USA

Earlier this month I flew over to the USA to attend an academic conference in Louisville, Kentucky (which is in the middle of nowhere) and then spent a few days in Boston where I studied ages ago.

The conference was the ‘4th International Conference on Media, Religion, and Culture’, which is THE major conference in my field of study, held once every several years. Earlier conferences in the series have been held in Uppsala (Sweden), Boulder (Colorado, USA), and Edinburgh.

Participants are mainly scholars in media/communication, theology/religion, or other fields in humanities and social science. The common thread among these people is their serious attempts in crossing academic boundaries to muddle with the disciplines next door. It was really an invaluable opportunity to meet some people whose research interests or concerns are similar to my own. It is an amazing thing to meet people from varied social and cultural contexts but share more or less the same cluster of frustrations as mine, or even make similar critical observations about Christianity and the media.

Among the academic or semi academic conferences I have attended, this is the one with which I feel most at home by far. In occasions which are more theologically oriented, people tend to regard me as a media person and are always curious why I am there; while among cinema or media study circles people think that I am a theologian and query my presence. It is only here that I do not need to justify my presence. Open invitations from the World Association of Christian Communication and New York University for presentation and exchange are encouraging affirmations to what I am doing.

The brief stay in Boston after the conference was a good nostalgic time. I stayed with a couple who was the first persons I met when I went there to study years ago, and since then have become good friends of mine. Of course I also had the chance to rekindle friendship with several old friends whom I have not seen for ages.

Yet the most memorable moment was the evening spent with Dr. Stephen Mott, my major professor-advisor back in Gordon-Conwell, who is a pioneer in social ethical study among US American evangelicals. He has made his mark on me not only through his classes and writings, but more importantly through his lifestyle, his way of handling his students, and his overall approach to theology and scripture. Stephen has left his teaching position ten years ago and has since then been pastoring a United Methodist Church south of Boston. We have not seen each other after I graduated. This reunion is truly a moment beyond words.

I also had the time to go back to Gordon-Conwell Theological Seminary and Harvard Divinity School. As the Chinese saying goes, the sceneries were there but the faces had changed. Familiarity and unfamiliarity were ambivalently mingled. Yet apparently one thing about myself has changed – I have not bought a single book during the whole trip, which was unimaginable in the past. Well, has my area of study become so specific that I am no longer interested in books that used to interest me? And the books that I was specifically looking for were not available there. Save some money, at least. J

Farewell, new excitement. Farewell, good memories. Now I am (slowly) getting back to my normal work on hand, which is to embark on writing the 2nd chapter of my thesis and to carry out field research in preparation for writing the main body. At the same time I need to restructure my whole thesis and continuously rethink the focus of my primary research question.

The almost-full moon above reminds me that it is festival time. My mind is occupied with a favourite Chinese poem, and with family and friends all over.

人有悲歡離合 Humans experience sorrow, joy, separation, and union;
月有陰晴圓缺 The moon experiences cloudiness, clarity, fullness, and eclipse;
此事古難全 From antiquities, these have always been inevitable.
但願人長久 I shall look forward to eternity,
千里共嬋娟 That we can go a thousand miles together.

蘇軾: 水調歌頭
(poem from Song Dynasty, AD960-1279, my paraphrase)

Have a good Mid Autumn.

(written in Hong Kong)