Andrea Niccol’s Anon is a rather quaint throwback to the techno-paranoia cyberpunk genre, once common in the late nineties — remember Virtuosity, Johnny Mnemonic, and Paycheck? The ultimate modern incarnation of is of course the BBC series Black Mirror, which out-Philip-K.-Dicked Philip K. Dick., and set a newly high bar for cynical, pessimistic takes on the future. But reality has outpaced all these cautionary tales, as we’ve come to understand that of course governments surveil our movements and communications, while unchecked corporations build detailed consumer profiles on all of us. Logging off is little protection.
If Anon’s future America without the Constitutional right to privacy were to come true, society’d have bigger problems than a sexy serial killer (Amanda Seyfried), exploiting the system to murder those who exploit the system. Ultra-grim detective Sal Frieland (Clive Owen) must fight the ambiguities of his digital historical record to entrap her. After, of course, bedding the much younger woman under false pretenses (for there are sleazy erotic thriller tropes and a nudity quota to fulfill). Privacy is the foundation for many civil rights we enjoy today, a topic Anon only glancingly acknowledges in-between
And if we ever start installing apps into our eyeballs, I somehow doubt the GUI will be a tastefully-designed monochrome. Everyone who’s ever touched a computer or smartphone knows we’ll be blinded by punch-the-monkey banner ads, gem-matching games, and tweets from President Kid Rock.
Is the Doctor Who episode “The Rings of Akhaten” already one of the series’ most misunderstood? Almost two years ago, the Doctor urged his companions Amy & Rory not to live up to the title of “Let’s Kill Hitler”, for the vaguely-explained sci-fi reasons that changing history doesn’t always work out for the best. The Doctor defeated the devil before, in “The Impossible Planet” and “The Satan Pit” from Series 2. Here he has no compunctions in also killing god.
I’ve now listened to three fan podcasts debating the merits of “The Rings of Akhaten”, and was frankly surprised to discover the episode has been met by Doctor Who fandom with ambivalence at best, and outright derision from the rest. I would certainly not try to defend it as an instant classic, but it certainly does not deserve to be counted among the abysmal failures like “Fear Her” and “Last of the Time Lords”. In fact, I would argue it’s worthy of praise for daring to say something potentially very controversial. Perhaps it doesn’t say it very well (as evidenced by the fact that none of the participants in those three podcasts so much as broach the topic), but at least it’s a story that strives to be more than the usual Doctor-defeats-an-alien-invasion routine (not that there’s anything wrong with that routine — as a lifelong fan I love that routine!).
Out of all the various opinions voiced by the hosts of Radio Free Skaro, Verity, and Two Minute Time Lord, I align most with Chip of the latter, who was pleased the show still has the potential to be surprising. But everyone, even Chip, failed to even address what I took to be the major takeaway from the episode: the Doctor essentially rescued a civilization from a parasite they worshipped as a god. He freed a society from their self-defeating religion, and they thanked him for it.
Writer Neil Cross is famous for the grim BBC series Luther, and his script for Doctor Who was generally much lighter. But “The Rings of Akhaten” was about something very important, in a way that the series does not often attempt. I would classify it broadly in the same league as “Vincent and the Doctor”, where science fiction tropes were employed for a thinly-veiled metaphor of a particular aspect of human existence. Just as “Vincent and the Doctor” used time travel and invisible monsters to explore the topic of depression and suicide, “The Rings of Akhaten” used asteroids, interstellar mopeds, and angry space mummies to make a point about the detrimental effects of religion.
After watching the episode, I fully expected the fan conversation to be about how the show overstepped by taking on the negative affects of faith and religion. I expected many to take offense for daring to go there. But instead, it got called “dumb” and “stupid”, and Radio Free Skaro even dubbed it “The Borings of Akhenaten”. I suppose it raises the questions of what people want or expect from Doctor Who, which would seem to be plot, story, and character development. Anything beyond that (such as allegorical explorations of deeper themes like faith and religion) might as well be invisible. A good piece of science fiction ought to excel in both areas, so it seems “The Borings of Akhenaten” falls down on both fronts: none of the podcast hosts thought to mention the topic of religion (imagine talking about “Vincent and the Doctor” without mentioning depression!), and on the practical side, the plot particulars might not hold up to much scrutiny. But since when has Doctor Who ever been about hard sci-fi and airtight plotting? Any fan that demands that stuff probably ought to be watching Star Trek.
I don’t think I’m reaching at all in my interpretation here. This has to be one of the most thinly-veiled metaphors in Doctor Who history. The Doctor (Matt Smith) and Clara (Jenna-Louise Coleman) begin their adventure explicitly discussing the society’s religion. He briefly explains how their belief system works: a giant orb in the sky, known as Grandfather, is worshipped as a vengeful god. A priesthood has long placated it via song, until today.
Clara wondrously asks, “Is it true?” For of course, she just rode across space and time to her first alien world, so it would’t be much more of a stretch to ask if, yes, the giant ball of gas in the sky (which the hosts of Verity memorably compared to Charlie Brown’s Great Pumpkin) might actually be a god that demands offerings of precious memories. The Doctor pauses, smiles, and then replies “It’s a nice story”. Again, it’s not subtle: the Doctor is saying that what these people believe is a god is actually just a thing. Many, many times before he’s unmasked the supernatural: the mummies in “Pyramids of Mars” were robots, the ghosts in “The Unquiet Dead” and the devil in “The Satan Pit” were aliens, etc. There is no real supernatural in the Doctor Who universe.
I’ve put all of this very broadly to try and keep this post short, but my point is that the episode was far from “dumb”, “stupid” or “boring”. For better or for worse, it took on some complicated questions about religion. It also made me wonder about what it is the Doctor does to the civilizations he rescues. He has a long history of freeing groups from oppression, often leaving at the end of the story having totally and utterly upended the status quo. Here, the Doctor frees a people from their self-destructive religion. It’s not a perfect metaphor for atheism, for in a sense this god is real — not actually a god, but real. Atheists would point to the tyranny of organized religion, which is the work of fellow humans.
John Lennon asked in “Imagine” that we consider a world without countries or possessions, and heaven or religion. The alien civilization in “The Rings of Akhaten” has an economy that derives directly from their religion: just as their ersatz god feeds upon emotional memories, they pay for goods and services with objects imbued with sentimental value. The Doctor destroys both of these things: not only their god but also the very meaning behind their currency.
This alien culture, as far as we see it in this episode, is defined by only two things: its religion and its commerce. All we see of them is a marketplace and a religious order. So, in rescuing them, the Doctor takes away everything that we know about them. And they’re happy for it. Surely that’s the interesting thing about this episode, right?
Despite being the ostensible protagonist of The Hitchhiker’s Guide to the Galaxy, Arthur Dent is remarkably out of control of his destiny. Throughout, he survives various calamities equipped only with only a Babel fish, towel, and implausible happenstance. But most of its cast of characters are equally adrift in a senseless universe: Zaphod Beeblebrox is the ultimate irresponsible slacker, just hanging out as the universe unfairly happens to produce everything he needs. Ford Prefect just barely clings on to a dead-end travel writing gig in the backwaters of the galaxy. Mr. Prosser and Prostetnic Vogon Jeltz are mere salarymen dispassionately dispatching their duties, too jaded even to evilly enjoy their cataclysmic impact upon others (the symbolic mirroring between these characters was laid bare in the original radio series, where they were both portrayed by the same actor — curiously not the case in the TV show, when it ought to have been trivial to do likewise, considering how much alien makeup was involved).
If you’re just joining The Dork Report’s trilogy (in three parts… so far) on Douglas Adams and The Hitchhiker’s Guide to the Galaxy, don’t miss Part One, on its highly improbable leap from radio to TV, and Part Two, on its influence & legacy.
If the many misfortunes that befall Arthur seem meaningless, and his escapes equally arbitrary, maybe it’s because Adams was one of the world’s most famous atheists. He was friend and matchmaker to outspoken debunker of supernaturalism Richard Dawkins — indeed, he introduced to him to his future wife Lalla Ward (who played Romana during Adams’ tenure on Doctor Who, and is still revered today as “the lord high queen of the nerds” by Topless Robot). It would be extremely convenient to draw connections between Dawkins and the Hitchhiker’s character Oolon Colluphid, were the chronology not so inconvenient: the series was written long before Adams discovered Dawkins’ book The Selfish Gene, and before they became friends after Dawkins wrote Adams an admitted “fan letter.” Colluphid, of course, wrote the highly influential and controversial trilogy Where God Went Wrong, Some More of God’s Greatest Mistakes and Who is this God Person Anyway?, and Well, That About Wraps It Up For God — an oeuvre only slightly less pointed than Dawkins’ own.
Absorbing Hitchhikers’ in prose, on stage, TV, or radio has long been the first baby step for many current and future atheists. The first few moments of all versions of the story feature numerous gags about God, the most well-known of which involves the infamous Babel Fish. When I first read the novel as a kid, I was of course pleasantly grossed out by the notion of sticking a fish in your ear. Whether or not a child reader grasps the overt allusion to the biblical Tower of Babel, most would be versed enough in science fiction to recognize that Adams was mocking the accepted convention that English is spoken throughout the universe. Star Trek and Doctor Who both made offhand comments to explain the language barrier issue in pseudo-scientific manners, which is perhaps the healthiest narrative approach — why get bogged down in technicalities, which only get in the way of telling a good story? But Adams decided to confront the conceit head-on, and not only subvert it but also take it to a startling philosophical conclusion. In literary theory, this would be a casebook example of deconstruction. Here’s the relevant excerpt from the original radio show:
The Babel Fish is small, yellow, leech like, and probably the oddest thing in the Universe. It feeds on brainwave energy, absorbing all unconscious frequencies and then excreting telepathically a matrix formed from the conscious frequencies and nerve signals picked up from the speech centers of the brain; the practical upshot of which is that if you stick on in your ear you can instantly understand anything said to you in any form of language – the speech you hear decodes the brainwave matrix. Now it is such a bizarrely improbable coincidence that anything so mindbogglingly useful could evolve purely by chance that some thinkers have chosen to see it as a final clinching proof of the non-existence of God.
The argument goes something like this:
“I refuse to prove that I exist,” says God, “for proof denies faith, and without faith I am nothing”. “But,” says Man, “the Babel fish is a dead giveaway isn’t it? It could not have evolved by chance. It proves you exist, and so therefore, by your own arguments, you don’t. QED” “Oh dear,” says God, “I hadn’t thought of that,” and promptly vanishes in a puff of logic. “Oh, that was easy” says Man, and for an encore he proves that black is white and gets killed on the next zebra crossing.
Most leading theologians claim that this argument is a load of dingo’s kidneys, but that didn’t stop Oolon Coluphid making a small fortune when he used it as the central theme of his best-selling book Well, That About Wraps It Up For God.
Meanwhile, the poor Babel Fish, be effectively removing all barriers to communication between different cultures and races, has caused more and bloodier wars than anything else in the history of creation.
— The Original Hitchhiker Radio Scripts, Douglas Adams, p29-30
The above excerpt is from The Guide itself, the book within the book (another gift to literary theorists). The Guide is full of useless information, when not outright incorrect, but one wonders if Adams was wistfully imagining a more advanced alien society possessed of greater secular wisdom than our own — one in which even lowly travel guides take it as a given that there is no Flying Spaghetti Monster, Invisible Sky Daddy, or Ceiling Cat watching over us. What is especially remarkable is how economical the above excerpt is. It’s elegant, concise, and above all, funny. In only a few lines, Adams co-opts two common theistic arguments into a logical equation that ≠ God: so-called “irreducible complexity” and the ultimate get-out-of-any-argument gambit, faith. To him, faith and belief aren’t enough when it comes to the really important questions:
“Isn’t belief-that-there-is-not-a-god as irrational, arrogant, etc., as belief-that-there-is-a-god? To which I say ‘no’ for several reasons. First of all I do not believe-that-there-is-not-a-god. I don’t see what belief has got to do with it […] As a carapace for the protection of irrational notions from legitimate questions, however, I think that the word has a lot of mischief to answer for […] I am, however, convinced that there is no god, which is a totally different stance.”
— Douglas Adams, interview with American Atheist, quoted in Douglas Adams and God – Portrait of a Radical Atheist by Nicolas Botti
To the above, I say “can I get an amen?” The word “belief” is appropriate for matters of superstition, but not for matters of science. The self-professed “radical atheist” we hear from above is considerably more gentle and breezy when he playfully tweaks religion in Hitchhiker’s. But it’s easy to imagine how these books might incite the ire of the easily offended Religious Right currently dominating the US political scene. That is, if they were literary-minded enough to sit down and actually attempt to read a book — any book — which clearly they aren’t. Consider how the Monty Python film The Life of Brian was famously protested against for precisely the wrong reasons. Its detractors assumed the film mocked Jesus (when it is in fact quite respectful), but failed to recognize that the Pythons’ true target was organized religion itself. This also fascinated Adams:
“I am fascinated by religion. (That’s a completely different thing from believing in it!) It has had such an incalculably huge effect on human affairs. What is it? What does it represent? Why have we invented it? How does it keep going? What will become of it? I love to keep poking and prodding at it. I’ve thought about it so much over the years that that fascination is bound to spill over into my writing.”
— Douglas Adams, interview with American Atheist
The same Christian fundamentalists that decry the ostensible witchcraft at the core of J.K. Rowling’s Harry Potter books (whether they acknowledge Rowling’s own Christian faith or not) would surely object to the capricious, overtly godless universe in which The Hitchhiker’s Guide to the Galaxy is set.
Speaking of literary-mindedness, for a man who wrote for the all-ages adventure program Doctor Who, Adams incorporated very little actual physical violence into Hitchhiker’s. It’s interesting that when Arthur and Ford are tortured on the Vogon ship, the means is not waterboarding, electrocution, or solitary confinement, but rather the reading aloud of poetry. For all the power of language to harm, Arthur and Ford are unable to talk their way out of their predicament. This suggests that in the Hitchhiker’s universe, literature is either obscure and irrelevant (as seen in some of more unhelpful Guide entries, or when Arthur fails to enlighten some cavemen with a game of Scrabble), or outright hostile (such as the aforementioned Vogon poetry, and the official documents that doom Arthur’s house and planet to demolition).
Adams had diverse interests beyond tweaking the noses of theists, and incorporated many gags into Hitchhiker’s that would appeal mostly to physicists and statisticians. Two things in particular that preoccupied him were metaphysics and computers, and he was able to put them together in the Deep Thought subplot. Curious humanoids outsource their philosophical questions to a sentient supercomputer tasked with calculating the answer to life, the universe, and everything. The answer “42” is just as meaningless as the question “what do you get if you multiply six by nine?” According to my reading, mathematicians might make sense of this equation if calculated in base 10 — AKA the decimal system — and gamblers would recognize 42 as the sum of all sides of a pair of dice. Unfortunately, these clever mathematicians and gamblers would be no closer to an understanding of the universe as anybody else. The pursuit of the answer and then the question wasted billions of years and immeasurable lives. Thus in one single plot twist, Adams pins a donkey tail on entire religions and whole schools of thought — they’re not just absurd, but also extraordinarily harmful.
The supposed irreverent nature of British humor is a tired topic among American geeks that came of age quoting Monty Python and Doctor Who in outrageously fake accents — even the most crass gags (I’m thinking here of Mrs. Slocomb’s tales regarding her “pussy” on Are You Being Served) sound more witty, sophisticated, and erudite to us when spoken in foreign accents. Here’s Adams on this very topic (regional humor that is, not cats):
“I think too much is made of the difference between US and UK humour. I don’t think there’s a difference in the way those audiences are treated. […] There are things the British think are as English as roast beef that the Americans think are as American as apple pie. The trick is to write about people. If you write about situations that people recognize then people will respond to it.”
–Douglas Adams, quoted in Don’t Panic by Neil Gaiman, page 94
The alleged great divide between American and British humor came back into relief again recently as Ricky Gervais closed the first of his Golden Globes hosting gigs in 2011. Most of his allegedly uncensored celebrity barbs turned out to be merely tired stabs at low-hanging fruit (certain Scientologists are gay, Charlie Sheen is a junkie, Hugh Hefner is an old creep that gets laid more than you ever will, etc.) that only resulted in more rolled eyes than bruised egos. But what upset outwardly pious Americans most was his closing quip “…and thank god for making me an atheist.” Anyone given to appreciating Adams’ cocktail of absurdism, logic, and philosophy would recognize Gervais’ brand of humor here. Unfortunately, the loudest voices in the current American landscape are holy rollers with persecution complexes.
Perhaps Adams’ atheism was the motivation behind his personal appearance as an archetypal modern man experiencing an existential crisis in the beginning of episode two of the Hitchhiker’s television series. If you believe Neil Gaiman, Adams stepped in simply because the original actor was stuck in traffic that day, but I prefer to imagine a greater significance. Just as Radiohead would later employ Marvin the Paranoid Android as a metaphor for the themes of paranoia and depression in their acclaimed album OK Computer, Adams plays a nameless everyman beset by the modern condition. Taking the long view of someone educated in evolution (which an alarming number of Americans believe to be more science fiction than actual sci-fi), he decides that it was all a mistake for life to leave the oceans in the first place.
But there’s a note of optimism to be had at the end of the series, which thanks to the wonderful narrative possibilities of time travel in science fiction, is not really the end but rather the beginning. Arthur, Ford, and the undesirable dregs of an ancient humanoid civilization land on prehistoric Earth and intermingle with brutish cavemen (interestingly, very much the same thing happens at the controversial conclusion to the 2003-09 TV series Battlestar Galactica, except much less funny). The series signs off with Louis Armstrong’s “What a Wonderful World” — which works as both a sarcastic comment on humanity’s humble, decidedly not divine origins (we’re descended from interbred hunters & gatherers, hairdressers, and telephone sanitizers) but also as a sincere comment on Arthur and Ford’s begrudging friendship.
Thanks for reading Part Three of The Dork Report’s look back at Hitchhiker’s. Catch up with Part One, on its highly improbable leap from radio to TV, and Part Two, on its influence & legacy.
Douglas Adams’ Hitchhiker’s Guide to the Galaxy has been adapted and extended into virtually every media yet conceived by humankind — if more advanced species elsewhere in the galaxy are able to plug the story directly into their brains, they haven’t yet shared the technology with us earthlings. Back on Earth, Adams personally wrote the radio series (which many of those involved consider the definitive ur text), novels, a television series, and computer game. Although nowhere near the level of cultural saturation of its rough contemporary Star Wars, it is fair to state that it is something personally beloved by millions, but also a rather valuable franchise that placed quite a burden upon its creator. Like George Lucas, Adams spent the rest of his life shepherding and protecting, and yes, profiting off Hitchhiker’s.
If you’re just joining The Dork Report’s trilogy (in three parts… so far) on Douglas Adams and The Hitchhiker’s Guide to the Galaxy, don’t miss Part One, on its highly improbable leap from radio to TV.
Before and after Adams’ untimely death in 2001 — not that there is such a thing as a timely death — Hitchikers enjoyed a complex parallel existence in stage shows, licensed merchandise (including towels and rubber duckies), and additional written works by other authors. The now-superstar author Neil Gaiman’s second book Don’t Panic — only slightly less humble than his first, a Duran Duran hagiography — was a combination biography of Adams and history of Hitchhiker’s as a whole, cleverly written in a reverent pastiche of Adams’ own style. DC Comics adapted the original stories into comics form 1993-1997, after which things went relatively quiet until a 2005 feature film failed to catch on with American movie goers. Director Garth Jennings’s movie has many flaws, the largest of which may simply have been showing up too late to the fading Hitchhiker’s party. But much of the casting is inarguably excellent, particularly Martin Freeman as Arthur Dent and the voices of Stephen Fry and Alan Rickman as The Guide and Marvin the Paranoid Android, respectively (read The Dork Report review). The movie may have failed to reignite fan fervor at its peak, but the neverending trilogy got even longer when the Adams estate posthumously authorized a sixth prose novel by Artemis Fowl creator Eoin Colfer in 2009.
But the vast influence of Adams’ original works is incalculable. I can’t speak to his influence in his home country, but he was an integral component of the holy trinity for a particular strain of Anglophile geeks growing up in America in the 1970s and 80s: Monty Python’s Flying Circus, The Hitchhiker’s Guide to the Galaxy, and the holy Doctor Who, forever and ever amen. Rolling Stone magazine gave away 3,000 free copies of the first novel in 1981, guaranteeing countless young unsuccessful bands called Disaster Area, one successful band called Level 42, and a generation of college kids heeding Ford Prefect’s sage advice to enjoy “Six pints of bitter, and quickly please, the world’s about to end.” The BCC television comedy Red Dwarf is a direct descendant (albeit, if anything, even more bitterly bleak and nihilistic). As a cultural institution, Hitchhiker’s was still hip enough in 1997 to inspire the Radiohead song title “Paranoid Android”.
Adams, together with fellow imp Tom Baker, forever stamped Doctor Who with its signature blend of hard science, absurdist humor, and barely submerged darkness. The ideal recipe is still debated to this day, perhaps most evident in Christopher Eccleston’s particularly bipolar vision of the character as swinging wildly between anguished and giddy — at once grieving his complicity in the death of his entire species, but not so despairing that he couldn’t fall in love with a cute young blonde earthling named Rose Tyler (The Doctor! In love! Almost as unthinkable as the romantic misadventures that would befall Arthur after the largely sexless early installments of Hitchhiker’s). But in 1979, for those British fans that preferred wit & whimsy over reversing the polarity of the neutron flow, they could switch the telly over to BBC Two to watch The Hitchhiker’s Guide to the Galaxy.
As my frequent Doctor Who asides above prove, it’s virtually impossible to discuss Adams and The Hitchhiker’s Guide to the Galaxy without a few detours into Whovian matters — not least because Fifth Doctor Peter Davison famously cameos in the television series as the exceptionally rare (and chatty) steak served at the Restaurant at the End of the Universe. I first read the novels as a kid, completely unaware of their radio or TV incarnations. I quite literally pictured Ford Prefect as The Doctor (specifically, the highly eccentric Tom Baker’s unforgettable performance as the Fourth Doctor). When my local PBS affiliate finally ran the TV series, I was quite disappointed to find that David Dixon is very nearly the physical opposite of Baker; and not nearly as… well, alien.
Trillian, who appears for the first time in episode two, was another huge disappointment. Whether by her own acting choices, contemporary cultural mores, or the whims of a randy costume department, actress Sandra Dickinson pitches the character as even dumber and more sexed up than a typical Doctor Who companion, which is really saying something (thankfully, 21st Century Who Girls generally enjoy much more substantial characterization). She and Mark Wing-Davey as Zaphod Beeblebrox both sport exaggerated American accents that make me scratch my head as much as our silliest mock British accents must irritate actual Britons (addendum: I have since learned that Dickinson is actually American, so I don’t know what it means that her accent sounded fake to me). Dickinson would later marry Davison, and their daughter Georgia Moffett would in turn wed actor David Tennant (making the Fifth Doctor the Tenth Doctor’s father-in-law — and this is without any real-life time travel). It’s as if Adams is still working beyond the grace as the behind-the-scenes matchmaker keeping it all in the Doctor Who family — and I haven’t even gotten around to discussing Lalla Ward and Richard Dawkins yet.
But the single greatest repercussion of Hitchhiker’s has nothing to do with Radiohead songs, the relative eccentricity of Doctor Who leading men, or spinoff merchandise. It is, simply, the Apple iPhone. Allow me to be approximately the millionth person to point out that the eponymous guide itself has since become a very real thing, collecting lint in the bathrobe pockets of millions of Earthlings. It took a number of iterations of numerous interlocking components for it to happen, and it’s not hard to imagine that Adams was a direct influence on the visionary nerds that invented and assembled them. Computers were networked together in the 1960s, an infinite number of Ford Prefects began to crowd-source Wikipedia in 2001, and then devices small enough to carry all of this around began to appear in the 1990s (I remember really lusting after the magical Palm VII, which was capable of retrieving your email out of thin air). These elements finally came together in 2007 with the first truly usable portable information device, Apple’s iPhone — an invention I’m sure Adams would agree is more useful than even the towel. Wikipedia’s theoretically infinite hyperlinked database full of persistently and instantly available information proved about as reliable as the Hitchhiker’s Guide, loaded as it is with dense entries on fripperies like where to find the finest Pan-Galactic Gargleblaster, while having little comment on an entire lifebearing planet like, say, Earth. To quote the first edition: “Harmless.” Second, extensively revised & expanded edition: “Mostly harmless.”
So what is it that makes Hitchhiker’s so enduringly popular? It’s not too difficult to decode its DNA: Adams’ involvement in Cambridge University sketch comedy groups, his writing collaborations with Graham Chapman of Monty Python, and his appreciation of classic science fiction (particularly Kurt Vonnegut and the British institution Doctor Who). But Hitchhiker’s is not a sequel, parody, adaptation, or pastiche of anything in particular. Although it plays with many tropes of science fiction, it was a genuinely new thing. Adams had the following to say of American TV audiences, but I think it’s valid as a universal statement:
“Audiences in the US (through no fault of their own) are treated as complete idiots by the people who make programmes. And when you’ve been treated as an idiot for so long you tend to respond that way. But when given something with a bit more substance they tend to breathe a deep sigh of relief and say ‘Thank God for that!'”
–Douglas Adams, quoted in Don’t Panic by Neil Gaiman, page 94
Adams gave people something with a bit more substance, and they seized upon it. His ideas were so original that Adams spent most of his latter career patiently explaining where they came from. NPR’s Marc Hirsh has a more pessimistic take, equating James Cameron’s recent announcement that he would only make films set in the Avatar universe to the trap that Adams found himself in:
[Adams] spent the last 23 years of his life, starting from the original 1978 radio broadcast, continually rewriting the same story over and over for different media. And as much as I love the books and have enjoyed many of the different iterations, I can’t help but think that that’s an almost tragic waste of talent.
— Marc Hirsh, NPR (via Neil Gaiman)
True, he must have been frustrated to not be able to move beyond Hitchhiker’s for most of his career, but one need only look at bookstore shelves today to see almost everything he wrote still happily in print, including two novels in a new series starring holistic detective Dirk Gently. Writing and managing the Hitchhiker’s empire was evidently a slow and painful task for him, and he wasted a lot of time struggling to bring Hitchhiker’s to BBC TV and Hollywood, with mixed results. But outside of his nominal career as a writer, he would seem to have lived a rich life full of close friends (including luminaries as diverse as Richard Dawkins and Dave Gilmour), good deeds (q.v. his book Last Chance to See, on endangered species), and thinking deep thoughts.
Thanks for reading Part Two of The Dork Report’s trilogy (in three parts… so far) on Douglas Adams and The Hitchhiker’s Guide to the Galaxy. Don’t miss Part One, on its highly improbable leap from radio to TV, and Part Three, on its status as gateway drug for many future atheists.
British viewers may not blink twice, but it is always interesting for this Yank to note the privileged billing given to screenwriters in BBC programs. The opening credits for the 1981 serial The Hitchhiker’s Guide to the Galaxy prominently hail “By DOUGLAS ADAMS” directly below its dramatically rocky logo, overshadowing the cast, directors, and producers. This is certainly not the case for typical American television productions, which tend to bury the lowly writer’s credit in type so small and fleeting that it’s hard to spot even if you’re looking for it. Shows tend to be popularly known more for their cast or sometimes the corporation that produced it (exhibit A: the hard-earned prestige status enjoyed by HBO). A precious few creators may have become known commodities in their own right, such as the rare cases of Chris Carter (The X-Files), J.J. Abrams (Lost), and David Simon (The Wire), but by and large writers remain effectively anonymous on American television.
You’re reading part one of The Dork Report’s trilogy (in three parts… so far) on Douglas Adams and The Hitchhiker’s Guide to the Galaxy. Don’t miss Part Two, on its influence & legacy, and Part Three, on the friendly topic of atheism.
Aside from BBC standards and practice for onscreen accreditation, and the fact that the Adams name itself had become a brand, one could argue that he merited such recognition for sheer work ethic alone. Between 1978 and 1981, Adams wrote The Hitchhiker’s Guide to the Galaxy at least five times: as a radio play, novel, record album, stage show, and television series (granted, some of these were collaborations, but the point still stands). All this while serving as script editor for the 17th season of Doctor Who, which entailed supplying three of his own scripts (The Pirate Planet, City of Death, and Shada) in addition to heavily rewriting many others. The Doctor Who tradition of divided loyalties would continue well into the 21st century as showrunners Russell T Davies and Steven Moffat would moonlight on Torchwood, The Sarah Jane Adventures, and Sherlock. The only possible conclusion to draw is that doing Doctor Who is evidently easy, and provides lots of free time for extracurricular activities. I’m sure Russell and Steven will agree, right guys?
By all accounts, including his own, writing would not seem to have come easy for Adams. The sustained creative frenzy that produced Hitchhikers in all its forms would have burned any normal person out. That he pulled it off proves he may not have been a normal person, but it made him a more financially comfortable man that indeed never met another deadline again: “I love deadlines. I like the whooshing sound they make as they fly by.” Indeed, Hitchhikers’ runaway success afforded him the wealth to buy as many Apple Macintoshes as he wanted, and to take his sweet time adapting and extending the Hitchhikers universe into more novels, audio books, an influential text-based hypertextual computer game, and a stage show.
I personally consider the books to be definitive, mostly because that’s how I happened to first experience the story. In fact, it was years until I learned that its original incarnation as a radio series so much as existed. Writer Gareth Roberts, an expert on Adams-era Doctor Who, observed that the first two Hitchhikers books aren’t technically novels, but essentially novelizations of his scripts for the radio show. Further bumping the books down the hierarchy of relative definitiveness, the opening credits of the TV series proclaim it’s “Adapted from the BBC Radio Series” even though it followed the novel, which itself roughly corresponding to the first four radio episodes. Got that?
The first episode was a (very expensive) pilot, and could very well have been all we have today. Even after a full series was commissioned, each subsequent episode begins with a cleverly done recap, typically featuring excerpts from the titular Guide that segue into a resolution of the previous episode’s cliffhanger. The integration of animation into the live action footage reflects Adams’ highly digressive writing style, now de rigueur to audiences raised in an online, hyperlinked culture. Perhaps the sole element of the TV series that everyone can agree is excellent is the faux-computer animation, which was actually created manually using traditional cel animation techniques by Rod Lord of Pearce Studios.
Neil Gaiman dedicates Chapter 13 of his book Don’t Panic, about the Hitchhikers phenomenon, to the painful production of the television series. Indeed, it seems to have managed to disappoint just about everyone: fans, critics, the BBC, and at least two warring factions on the creative team, including (and perhaps especially) Adams himself. He had wished to involve his trusted collaborators John Lloyd and Geoffrey Perkins, but all three were shut out by entrenched BBC TV lifers that looked down their noses at mere radio people. Further dooming things, production was handled by the BBC’s Light Entertainment division, despite the Drama department having all the experience and know-how anyone could ask for after having handled many years worth of Doctor Who serials.
Gaiman documents a high state of tension between producer/director Alan Bell and seemingly everyone else. Bell was reportedly skilled at bringing productions in on time and under budget, but less interested in story or directing actors. Gaiman quotes many veterans of the original radio series that felt Bell’s direction and staging was often artless and unsympathetic to the unique material. The pedestrian-looking resulting program must have stung, as the original radio team had all shown considerable technical ambition in realizing the unprecedented sound design of the radio series (Geoffrey Perkins details the extraordinary labor it took to create virtually all of the voice and sound effects from scratch in the book The Original Hitchhiker Radio Scripts — contrary to what one might assume, the legendary BBC Radiophonic Workshop didn’t contribute much). A second series was commissioned, but Adams’ standoff with Bell contributed to its cancellation before it came anywhere close to beginning. Bell claims Adams missed his script deadlines as usual, and Adams counters he simply would not start writing until negotiations concluded to include Perkins and Lloyd as advisors (this is a brutally condensed version of the whole sad story, available in full circa page 84 of the first edition of Don’t Panic). I take Adams’ side on this one, as my career as a web designer has made me all too familiar with the pitfalls of beginning work before you have a contract.
The pilot episode opens on a rather decent model landscape of a quaint English village, complete with ersatz sunrise. This bucolic scene is, of course, not long for this world. We soon meet Adams’ archetypal everyman Arthur Dent, played by Simon Jones, who actually resembles Douglas Adams in stature and coiffure. Athur’s home and home planet are about to become casualties of two coincidental bureaucratic mishaps. As if Arthur didn’t have enough to deal with this dreadful morning, his pal Ford Prefect outs himself as being a roving reporter for the eponymous publication The Hitchhikers’ Guide to the Galaxy, hailing “from a small planet somewhere in the vicinity of Betelgeuse”. Incidentally, everyone’s favorite star — once they learn how to pronounce it — is itself expected to explode “soon”. But Ford, if he’s out there, may rest easy, for in the minds of astrophysicists, “soon” means anytime between now and 1,000,000 years hence. Perhaps the exact date is available on a slip of paper in a subbasement of a Vogon planning commission office somewhere in the galaxy.
But back to the TV series. Much of the radio cast reprise their roles onscreen, and it certainly plays that way. Its prose origins are betrayed by a few recognizably overwritten scenes, such as when Arthur and Ford redundantly describe the hallucinations they suffer in episode two, as if the audience couldn’t plainly see them for themselves. The downside is that the TV series comes across like an abridged greatest hits compilation of Adams’ most quotable lines (“Time is an illusion; lunchtime doubly so”). The upside is… well, it comes across like an abridged greatest hits of the most quotable lines (“The ships hung in the sky in much the same way that bricks don’t”).
While the outdoor location work is grounded in reality, the studio-shot sequences are theatrical in presentation, with long takes staged against traditional three-walled studio sets. The non-naturalistic lighting often works against the story, especially as Ford squints by the feeble light of a match to locate a plainly visible light switch in the brightly illuminated bowels of the Vogon ship. Arthur (who had admittedly just been through a lot) is unimpressed with the “shabby” vessel. Knowing the author and context, this word choice is very likely an ironic comment on the art direction. To be fair, later sequences are staged more dramatically (such as the forced-perspective gangways surrounding the massive supercomputer Deep Thought).
If you want to argue about how Hitchhikers looks on television, I think that sci-fi on the small screen ought not to be judged in terms of what was on the big screen at the time. Doctor Who still gets a lot of grief for its dodgy production values, but recall that it premiered in 1963, long before the stylistic and technological special effects breakthroughs showcased in 2001: A Space Odyssey (1968), Star Wars (1977), and Alien (1979), so it’s a bit unfair to judge, isn’t it? It’s only a rather recent development that the production qualities of science fiction on television began to match the sorts of effects you can see in feature films. In this viewer’s opinion, the current best-of-breed visual effects on television haven’t yet topped Battlestar Galactica (read The Dork Report review), which featured outer space dogfights that matched or exceeded what is routinely showcased in Hollywood features — perhaps even by what is arguably the highest-profile genre series currently on the air, HBO’s Game of Thrones.
As was (and is) the case with Doctor Who, you have to take the good with the bad. Is there any point critiquing Hitchhiker’s dodgy special effects, even considering the year (1981), medium (television), and budget (low)? Insofar was anyone could have predicted audience expectations, they likely tuned in more to savor Adams’ priceless words and ideas, not state-of-the-art spectacle. Here’s original producer Geoffrey Perkins on the topic of the paradoxical limitations and freedom of the radio drama format, and the unexpected repercussions when the serial was later adapted into other media:
“The line about [Zaphod’s] extra head was put in as a little extra throwaway joke which was to cause enormous headaches (sic) when the show was transferred to television. The extra head cost about twice as much as Mark [Wing-Davey] himself (though he thinks that was fair enough because it gave a better performance than he did!). In fact much of the time the head didn’t function properly and used to loll on his shoulder looking up at him, often ending up being operated by a man with his hand up Mark’s back.”
–Geoffrey Perkins, The Original Hitchhiker Radio Scripts, page 50
It’s interesting, and I think significant, that he uses the word “transferred” to describe the adaptation process. At the time of the publication of the radio scripts in 1985, Perkins and Adams still viewed them as the definitive article.
Thanks for reading Part One of The Dork Report’s trilogy (in three parts… so far) on Douglas Adams and The Hitchhiker’s Guide to the Galaxy. Don’t miss Part Two, on its influence and legacy, and Part Three, on its status as gateway drug for many future atheists.
Neill Blomkamp’s District 9 is an old story told many times in fiction and history: an undesirable group intrudes upon the space and resources of privileged power possessors. This story never ends well. District 9’s highly allegorical culture clash corresponds to great many groups that have suffered in throughout history, many sadly ongoing: refugees, minorities, Roma, Jews, or immigrants. But hey, this time it’s aliens!
Peter Jackson produced writer/director Blomkamp’s feature length version of his short film “Alive in Joburg”. The concept is closely related to Graham Baker’s 1988 sci-fi cop buddy picture Alien Nation (developed by Kenneth Johnson for a TV series the following year), in which a fully-packed slave ship is suddenly abandoned on Earth. The slaves may have been freed, but stranded in a hostile, crowded alien world with no room for them, even if the natives didn’t find them distasteful. Alien Nation found its drama in the friction on both sides as the freed slaves are absorbed into human society in a variety of ways.
District 9 is far more vague about its aliens’ nature and more cynical about the possibility of their integration. The ship they arrived in may not even have belonged to them, otherwise they would presumably have been more inclined to attempt to repair it or at least live aboard. Were they an exploited labor force, or what we would call slaves? If so, what happened to their captors? The trailer includes at least one scene not included in the finished film, in which an alien interrogated by human police implies that they are preventing them from repairing their ship, when all they want to do is go home. This simple sentiment is never expressed by any alien character in the movie. In fact, more of them seem content to simply live in squalor. Why can’t or won’t they simply tell us who they are or what they want?
District 9 is comprised of an awkwardly stitched together melange of genres, less seamlessly than how Alien Nation merged the buddy cop drama with science fiction. For most of its running time, District 9 works as a fauxmentary made of ostensibly found footage. The fauxmentary has long been a format for farce (q.v. Zelig and This is Spinal Tap), but in later years The Blair Witch Project, Diary of the Dead (read The Dork Report review), and Cloverfield (read The Dork Report review) all found ways to effectively employ the style for horror, drama, and science fiction. The ongoing wave of reality television and the run-and-gun handheld style in vogue since Paul Greengrass’ kinetic The Bourne Supremacy are no doubt contributing to the trend of including the “camera” as, essentially, a character in the film.
The fauxmentary pretense is upheld for quite a while, until it suddenly shifts to a privileged point of view for a scene in which three alien characters speaking in confidence, without the virtual “camera” present. This shift is jarring, as we’ve previously witnessed everything from the point of view of the absent protagonist. It signals the beginning of a more traditional narrative, albeit one still visualized with the same aesthetic. It’s as if Blomkamp stuck to a first-person point of view until it became inconvenient, so simply shifted to third-person while preserving the same visual aesthetic.
If the audience didn’t already contract whiplash, District 9 then dips into the body horror genre as Wikus (Sharlto Copley) undergoes a metamorphosis a la David Cronenberg’s The Fly. Even this doesn’t hold Blomkamp’s attention, and the film about-faces once again, this time into a standard-issue sci-fi action flick like Aliens (with a dash of Black Hawk Down). For its grand finale, it suddenly crashes back into fauxmentary.
The shifting genres and points of view mirror Wikus’ character arc. Initially a basically sympathetic company man, he turns villainous in our eyes when he displays vicious speciesism by destroying an alien hatchery with undisguised glee. His cosmic punishment is for his body to painfully mutate into that which he hates and fears the most (again, an archetypal Cronenebergian theme), after which he comes around to being sympathetic again. The ending is very effective in reminding us how far Wikus has transformed, body and mind, since we first met him.
District 9 is riddled with a number of irritatingly illogical elements, which are unclear if meant to be mysteries for the audience to ponder or if just outright plot holes or implausibilities. Most refugee situations in human history involve oppressed people with no political or military power. These aliens possess ferociously powerful weapons, but don’t use them to fight for better conditions or more food and resources. If they are so technologically advanced, why do they not also have some kind of functional societal order, as opposed to the self-defeating chaotic shanty town they’ve constructed for themselves? Perhaps the technology belonged to their mysterious and unseen captors, or maybe their ill-behavior is explained by the breakdown of order the occurs in any kind of refugee scenario. More questions: How can one little alien child, born on earth, have the know-how to reactivate the mothership? Why did it take 20 years for any of them to harvest the necessary materials from their own scrap? Surely more than two adult aliens could organize themselves to better harvest their own waste.
It would normally be reductive to search for a “moral of the story” from even the simplest film — the kind of assignment given to an elementary school reading comprehension essay. But since District 9 is clearly making an obvious point about racism and xenophobia, it has to be said that it shoots itself in the foot with its extremely problematic depiction of Nigerians as gangsters and cannibals. Granted, the Nigerian characters don’t come off that much better than the white South Africans we see conducting cruel genetic research on both humans and aliens.
Setting the film in South Africa was perhaps the least subtle way possible to present any kind of science fiction allegory for racism and xenophobia — at least since Star Trek: Enterprise dressed reptilian Xindi villains in Nazi uniforms in 2004 (just in case the slower members of the audience didn’t pick up on the unsubtle pun in the species’ name). It’s perhaps more comfortable to think that these types of situations have occurred in isolated places throughout history: in Nazi Germany, Rwanda, or Armenia. The alien refugee camps are of course most directly analogous to South Africa under Apartheid — the title itself alluding to the forcible eviction of District Six in Cape Town to Cape Flats in 1966. By contrast, Alien Nation made the more profound point that the same thing could happen anywhere.
The Terminator franchise is cooked from a core recipe of cyborgs, time travel, bullets, and explosions, seasoned with themes of destiny, paranoia, and technophobia. Subtract or substitute too many of these ingredients and you wind up with something not-Terminator. Terminator Salvation is the first episode to dare to omit the foundational time travel element. Its “present” is the post-apocalyptic future we only glimpsed in the previous films, and the closest thing to time travel is the very conventional storytelling conceit of a flashback. It’s curious that in a media landscape where fractured, non-chronological narratives are the norm (particularly on television, most notably in Lost and Breaking Bad) that the Terminator series would retreat to a safer, more linear narrative structure.
While one might imagine that would result in a more straightforward continuation of the saga, I found it raised more questions than it answered. I’m either over- or underthinking things, or more likely expecting too much of a post-exhausted escapist action franchise, but the Terminator chronology seems more entangled with paradoxes than ever. Let’s start with a condensed overview of the four feature films to date, compiled from Wikipedia, Empire Online, io9, and the Terminator Wiki. For simplicity’s sake, I’m omitting The Sarah Connor Chronicles TV series and any other spinoff comics, games, novels, or whatever other assorted ephemera that has since only muddled things further:
1959 (T1, T2) or 1965 (T3): Sarah Connor born
The Terminator (1984)
The present: 1984 (Los Angeles)
Judgement Day: August 29, 1997 (specified in T2)
The future: 2029
1985: John Connor born
Terminator 2: Judgement Day (1991)
The present: 1995 (John Connor is 10)
Judgement Day: August 29, 1997
The future: 2029 (same date given in T1, but SkyNet is markedly more advanced)
1997: Sarah Connor dies of leukemia (T3)
Terminator 3: Rise of the Machines (2003)
The present: 2004
Judgement Day: July 24, 2004 (delayed from 1997 by events of T2)
The future: 2032
Terminator Salvation (2009)
Prelude: 2003 (Texas death row, prior to the events of T3)
Judgement Day: July 24, 2004 (not specified; I’m assuming it’s the same as predicted in T3)
The present: 2018 (the earliest vision of the future seen yet)
So across four films, our heroes succeed in delaying the dread Judgement Day only once, and never outright prevent it. Perhaps the supremacy of artificial intelligence is inevitable, like Ray Kurzweil’s predictions of the coming Technological Singularity.
Perhaps easiest to straighten out is the evolution of the villainous SkyNet’s footsoldier: the titular Terminator. At the time of Terminator Salvation, SkyNet has only deployed the crude T-600, basically a tank on legs that could be mistaken for a human only at a great distance. Terminator Salvation also shows an intermediate stage in SkyNet’s plan to create “infiltration units”, cyborgs that can ingratiate themselves into human enclaves. The prototype turns out to be not very reliable — far more human than machine — so SkyNet’s skunkworks are already mass-producing all-machine successor, the T-800. Sarah and Reese successfully destroyed one of these in The Terminator, but fragments survived destruction and were (paradoxically) used to create SkyNet. So, not only is Judgement Day not averted, SkyNet is even more advanced in the version of 2029 seen in Terminator 2 than the 2029 we see glimpses of in The Terminator. Sarah and Reese arguably made things worse, for SkyNet developed the more high-tech liquid metal Terminator model T-1000. The events of T2 delay Judgement Day until July 24, 2004. Around 2032, SkyNet developed the even more advanced T-X (a hybridized model utilizing both an endoskeleton and a liquid metal skin) seen in Terminator 3: Rise of the Machines. SkyNet also evidences an enhanced sense of aesthetics, as the T-X is markedly more sexy.
The adult John Connor we see in Terminator 4 has not yet become the leader of the resistance that nearly defeats SkyNet in the future of The Terminator. So, in Terminator Salvation, what does he think when he’s presented with a plan to permanently defeat SkyNet? Does he know the plan is doomed to fail because he knows his future self will still be fighting SkyNet in the future? In which case, why bother to help? It might be in his best interests to actively thwart the plan.
Also, how does SkyNet know in 2018 that John Connor and Kyle Reese must be assassinated? Neither has yet become a leader. Neither has time travel been invented (yet), so SkyNet can’t know (once again, yet) what these two humans will become, or that SkyNet in the future will try at least three times to kill John before Judgement Day.
The easy way out of these questions already exists in the Terminator canon: according to the rules of time travel as established in the Terminator universe, the timeline is not fixed, and may be altered. This conceit only raises more questions: if the plan succeeds, he will never become the leader of the resistance. He will never send Kyle Reese back in time to become his father, and he will have never existed to put in motion his plan to save humanity. If he succeeds, will he be erased from history? If so, why do we not seem him grapple with this interesting existential question onscreen? Would this not be the entire point of finally revisiting the long-running character of John Connor as an adult? It would seem the filmmakers are more interested in special effects spectacle than character or deeper themes.
All of which brings me to my biggest philosophical problem with the core of the entire Terminator concept: what makes John Connor so important? Terminator Salvation is the first installment in the story to finally depict him in action as the mature rebel leader SkyNet is so afraid of. But the most influential acts of leadership we see are mere motivational radio addresses meant to inspire a defeated humanity to keep fighting, a far cry from the messianic military commander that will supposedly lead humanity to its salvation. His supposed destiny is described by the cynical General Ashdown (Michael Ironside) as a religious prophecy. I would have liked to see more doubt on the part of the resistance that he’s anything special, at least yet. But instead, he inspires blind loyalty (except for a colleague’s act of spectacular treachery in releasing a cyborg mole, whom they have every right to believe is a SkyNet agent). Also, why doesn’t anybody just call him “John” or “Connor” or “hey you”? He’s apparently so important that everyone always refers to him by his full name, perhaps so the audience is perpetually reminded of his portentous initials, which rather obviously reflect the character’s creator James Cameron, as well as another mythological savior of humanity from two millennia past.
Terminator Salvation was released in a year curiously rife with apocalypse porn. The visions of world’s end in theaters that year varied wildly in tone: everything from illuminating art to alarmism to escapism. The competition to bum you out included Roland Emmerich’s 2012, which utilized the best special effects technology money could buy to depict the systematic destruction of international landmarks, and John Hillcoat’s The Road, which imagined the scattered remnants of humanity scrabbling to survive in a world they may have themselves decimated, but long past a point where blame had any meaning. Technology is both destroyer and salvation in Terminator and 2012, but largely irrelevant to the stragglers clinging to life in The Road. All of humanity’s inventions are gone, and give neither aid nor harm.
For the Terminator series to be such a long-lasting mass entertainment is odd, considering it is set in a desolate, post-nuclear-war world ruled by a self-aware artificial intelligence. It would seem that a distrust of technology and fear of world war is a perpetual motivation to go to the cinema. James Cameron’s original science fiction nightmare is vintage 1984, with old-school optical special effects and stop motion animation that, depending on your point of view, are either quaint or relics of a lost era of handmade moviemaking. But its core concept was strong enough to become archetypal of an entire genre, inspiring countless derivative works. The Wachowski Brothers stole it outright for The Matrix, where self-aware computer programs turn against the human civilization that created them, like the Terminators before them. The Terminators stage a malicious holocaust of pure extermination, but the Matrix programs instead virtually enslave the human race while they feed on giant electrical batteries comprised of farmed human bodies. While the eponymous Matrix was a weapon of fratricide, The Terminators were instead locked in a game of time-travel chess. But in each case, the offspring of humanity are afflicted with profound Freudian complexes: they are fixated on consuming their parents.
The cast of Terminator Salvation was more populated with famous names than it needed to be. Christian Bale is now the fourth actor to play the role of humanity’s savior John Connor, and with apologies to Edward Furlong, Nick Stahl, and Thomas Dekker, the first marquee name. One need look no further to spot the biggest gamble this film makes: nobody went to see any of the previous three Terminator films because they were fascinated by the good guy. From the very beginning, the big draw for audiences (and the plum role for any actor looking to make a splash) was the villain. The eponymous cyborg antagonist James Cameron created quickly became iconic and launched bodybuilder Arnold Schwarzenegger to Hollywood stardom and, even more implausibly, a political career.
Bale is coming from an entirely different place than a ‘roided-up Austrian amateur thespian in 1984. Bale is a capital-S Serious Actor, from the very beginning of his career as the child lead in Steven Spielberg’s still under-appreciated Empire of the Sun through to his modern resurgence in Mary Harron’s controversial American Psycho. Like Brando and Crowe before him, Bale comes across as an angry and humorless guy — possibly even unstable — in most of his roles and even his public persona. Indeed, rumors of his ill temper were seemingly confirmed by his infamouseruption on the set of Terminator Salvation in July 2008.
A pessimist might even imagine Bale’s histrionics part of a publicity campaign to create awareness and positive buzz — not just for a movie that studio executives might consider an unsure prospect in need of a marketing boost, but even to cement his own sexy reputation as a loose cannon or Hollywood bad boy. In the end, a hissy fit thrown by a handsome and overpaid celebrity wasn’t enough to prevent minor box office disappointment and tepid reviews, (a modest 52% on Metacritic). At the very least, Bale’s tabloid presence helped most of the celebrity obsessed world become aware that there was a new Terminator film coming out, when previously only Comic-Con attending sci-fi geeks had been paying attention. Personally, knowing about Bale’s tantrum beforehand actually took me out of the experience of watching the film on its own merits. I was continuously distracted by wondering which particular scene stressed him out enough to blow his top.
Bale’s prickly persona might make him eminently suitable for roles like the driven resistance leader John Connor, but it makes his range seem quite limited. He employs the exact same set of mannerisms he used for Bruce Wayne in Batman and The Dark Knight: a hoarse voice, tensed posture, and lowered-head thousand-yard stare. Bale may play the top-billed role in The Dark Knight and Terminator Salvation, but he is arguably not the real protagonist in either and is overshadowed by Two-Face (Aaron Eckhart), The Joker (Heath Ledger), and Marcus Wright (Sam Worthington) — both in terms of screen time as well as actorly showiness. Perhaps it’s a deliberate choice on Bale’s part to seek out essentially supporting parts in which he allows his character to be subordinate to a cast ostensibly billed below his name. Fittingly, Bale was to earn an Oscar the next year for an actual supporting role in David O. Russell’s The Fighter, so at least in one case his real-life persona completed its redemption arc, if his Terminator role John Connor didn’t.
I have nothing to back this allegation up, but I’ve heard rumors that the original script for what became Terminator Salvation centered around the characters of Marcus (Worthington) and Reese (Anton Yelchin). Worthington and Yelchin would have shared the focus, while the character of John Connor was relegated to a cameo appearance, but the role was greatly expanded when Christian Bale became attached. This rumor could account for the relative richness (albeit truncated) of the Marcus character arc, as compared to the one-note Connor. It would have served both characters better had the movie focused on just one tortured male savior.
Director McG’s Terminator Salvation is by no means equal to James Cameron’s two original films, but it’s really not all that terrible, and certainly better than Jonathan Mostow’s Terminator 3: Rise of the Machines. My theory is very simple: it’s too grim. The first three movies all had some degree of humor, but Terminator Salvation’s trailers and TV commercials made no attempt to tart it up as a good time. By far the highlight for the audience I saw it with was the sudden appearance of a famous T-800 model Terminator, not entirely successfully realized by applying a CGI Arnold Schwarzenegger head atop bodybuilder Roland Kickinger. If a little less than convincing, it at least provided some relief from the oppressive apocalyptic despair. Also, a newly recorded voiceover cameo by Linda Hamilton was a nice touch for nostalgic fans. The always entertainingly eccentric Helena Bonham Carter appears in an significant cameo, with Bryce Dallas Howard in a totally inconsequential part that could have gone to a newcomer. Following the established rules of action flicks (perhaps best exemplified by Cameron’s Aliens), the cast includes the requisite cute kid, but thankfully she’s mute.
I was able to go along with the plot for the most part, but found the reduction and oversimplification frustrating. A global war against artificially aware machines is condensed down to a hand-to-hand battle with a single T-800 on a factory floor — a self-conscious retread of the climax of the original film. But perhaps this is a better dramatic choice than what Cameron did in Aliens, which excessively multiplied the single alien threat of Ridley Scott’s original, effectively diminishing the core premise that was appealing in the first place: an almost indestructible creature driven by pure biological instinct, not malice.
Another fatal flaw with Terminator Salvation is a consistent problem with many characters’ comically blasé reactions to extraordinary situations. Connor’s right-hand man Reese rescues a guy who claims never to have seen a Terminator before, or even know what year it is. But Reese simply answers his questions, and never wonders just where the hell this weirdo’s been the past few years. Also, I understand Williams (Moon Bloodgood) bonding with Marcus after he rescues her from gang rape, but she risks the safety of an entire human outpost when she decides to free him. This choice goes beyond understandable impulsiveness and into the realm of lunacy.
Also curious is an apparent lack of imagination in realizing futuristic technology. We’re told the Terminators communicate over old-school shortwave, so evidently SkyNet hasn’t taken over the satellite network and blanketed the planet in Wi-Fi or 3G. Maybe the robots found their reception was as bad as Manhattan AT&T subscribers. I won’t go into how the gleamingly sleek SkyNet HQ includes fancy touchscreen graphical user interfaces designed for humans, or how Connor miraculously witnesses a nearby nuclear explosion without being atomized by the shockwave, or at least going blind or contracting radiation sickness. Such a thin line between suspension of disbelief (for the purposes of thrills & spills) and sheer stupidity would bother any viewer with half a brain, whether the other half is cybernetic or not.
Vin Diesel has made something of a specialty in dystopian science fiction movies possessed of astonishing visuals but horrifically bad scripts (I’m looking at you, Pitch Black and The Chronicles of Riddick). Does he seek these kinds of projects out, or has he been typecast as a weary but action-ready man of the future? Mathieu Kassovitz’s Babylon A.D. is yet more sci-fi trash with an international feel, not just in the spirit of Diesel’s own oeuvre, but also very much a direct descendent of Luc Besson’s The Fifth Element. The presence of Michelle Yeoh promises martial arts asskicking that never really materializes, and the proceedings are given a measure of class by Gerard Depardieu and Charlotte Rampling.
The movie predicts an especially bleak future for Europe, wracked by perpetual war and terror attacks that leave the urban landscape looking like Chechnya and Bosnia. Toorop (Diesel) is a reluctant mercenary warrior, something like a masterless ronin from old samurai movies. I was prepared to like his character until he shoots a disarmed man in the face and makes a lame Die Hard-like quip. I watched the extended unrated cut on DVD, which may explain why a full 22 minutes lapses before the hero finally undertakes his task: to escort the genetically engineered girl Aurora (Mélanie Thierry) from the war-torn wastelands of “New Serbia” to New York. The persistent tone of a-man-alone cynicism is something else Babylon A.D. shares with many of Besson’s anti-heroes, especially the Transporter films: Toorop knows he’s being used, but not by whom or why.
Some of the genuinely incredible shots and sequences to watch for, none of which are reflected in the promotional stills:
The opening sequence is an unbroken shot zooming straight down on planet Earth, homing in on Manhattan and into Diesel’s eyeball
A 270-degree camera move incorporating a CGI helicopter and an ancient convent carved into a stone cliff
An establishing shot of an unspecified Russian city built around a giant crater, its origins unexplained (but a likely allusion to the post-WWIII Neo-Tokyo of Katsuhiro Otomo’s Akira)
The entire island of Manhattan lit up with a grossly expanded Times Square and completed Freedom Towers
Movies like Babylon A.D. always fall apart at some point, and this one finally succumbs when the refugee party arrives in New York City. Aurora’s father suddenly materializes, apparently solely to provide a massive infodump of exposition. The long, complicated backstory was barely hinted at before, if at all: Aurora is the product of an incorporated religion whose CEO and High Priestess (Charlotte Rampling) hopes to manufacture a miraculous virgin birth. All of this is told, not shown, which only creates frustration and confusion, and little emotional response.
Death Race evidences a cynical, shallow, indiscriminate outrage at… everything. In this future dystopia, the U.S. economy collapsed in 2012, followed by soaring unemployment, crime, and incarceration. Echoing Rollerball and Running Man, professional sport has merged with the penal system, providing both televised entertainment and a justice system in one neat, cost-saving package.
In the key incident that illustrates the extent of this fallen society, the government manufactures a riot by shutting down a manufacturing plant and laying off all its workers. The incited rioters make convenient scapegoats for society’s shortcomings, ultimately benefitting the government. One of these innocent blue-collar laborers is Jensen Ames (Jason Statham), a former crook trying to make an honest living as a family man. Like his character Frank in the Transporter films, his criminal forte was driving. Driving very fast. Unjustly imprisoned at Terminal Island Penitentiary, he’s made an offer he can’t refuse; die or be drafted into the role of Frankenstein, a masked fictitious racer in the titular Death Race. As with professional wresting villains and the Yankees, Frankenstein is a villain perfectly designed for the public to root against, and they don’t need to know that the real Frankenstein died long ago.
Death Race was originally conceived as a higher-budgeted vehicle for co-producer/star Tom Cruise, but was gradually downgraded to this video game pastiche helmed by Paul W.S. Anderson. It’s a dubious choice of source material, considering that the original Death Race 2000 (1975), starring David Carradine and Sylvester Stallone, is one of the lesser-known apocalyptic sci-fis of its era. Peers Soylent Green, Rollerball, Logan’s Run, and The Ωmega Man) are all better-known and most were in line to be remade earlier. Carradine makes a voice cameo as the previous bearer of the Frankenstein mantle.
Since The Dork Report is never above pointing out the crushingly obvious, Death Race the film is only a few degrees removed from the “Death Race” it depicts: both are escapist entertainments built upon brutality, sexism, and shaky moral ambivalence. The ostensibly hellish Terminal Island Penitentiary actually appears rather chaste and peaceful, making the scenario less distasteful to audiences. Rape is never a worry, and racially motivated conflict is only faintly alluded to by the presence of ethnic gangs (white supremacists are obliquely referred to as “The Brotherhood”). The drivers’ copilots are “Navigators” recruited from the neighboring women’s prison. These stunning model-quality lovelies were cherry-picked to titillate by the Warden (Joan Allen), in service of greater ratings. Speaking of, Anderson misses an opportunity to satirize televised sporting events as well as The Wachowskis’ Speed Racer or even Dodgeball did.
Death Race is mindlessly entertaining enough, until we’re asked to forgive unrepentant murderer Machine Gun Joe (Tyrese Gibson) solely because he lends a hand to our hero Jensen. The logic is confused: given an unjust prison system that exploits the guilty and innocent alike, should the guilty also be allowed to walk free? If truly guilty prisoners like Machine Gun Joe are so plentiful, why does the warden have to go to the bother of framing innocent people in the first place?
Statham supplies his usual persona of buff, terse, reluctant hero who has no time for girls (seriously, what is up with that? Transporter 2 even flirts with the notion his character Frank might be gay). Attempts are made to class up the joint with the bizarre miscasting of Joan Allen, a fine actor that here seems wooden and inexpressive (literally so — a case of too much Botox?). Worse is the criminal waste of the powerfully imposing Ian McShane. He was nothing less than awesome in Deadwood, bringing to life a crime lord more interesting than even Tony Soprano. McShane also elevated the short-lived TV series Kings, playing his part like he was in Shakespeare while everyone else was trapped in an elementary school play. But even he can’t do anything to rescue this mess.