Tuesday, May 23, 2006

Juan Cole on Da Vinci

Juan Cole's take on the Da Vinci code:

Despite the scowls and titters of the critics, the DaVinci Code did $77 million at the box office in the US, better than Tom Cruise pulled in MI3. And the world-wide gross is already $224 million.

What in the world accounts for the popularity of this complicated and improbable story?

Dan Brown's narrative is about restoring the happy medium to contemporary Western modernity.

The novel has a binary structure. On the one hand you have the Church hierarchy, which is patriarchal, doctrinal, monotheistic, ascetic, and authoritarian. Those attributes are its normal pole, but it is open to corruption when they are over-emphasized. The first step toward over-emphasis is Opus Dei, which stands for a cult-like kind of monotheism in which individualism is much more surpressed than in the Church generally. But even Opus Dei is not so far from churchly normality. The villain of the movie is the man who corrupts the principles of Opus Dei itself, Bishop Manuel Aringarosa and his acolyte, Silas. They take self-denial in the direction of manic masochism, so that Silas routinely inflicts excruciating pain on himself in emulation of the crucifixion. And he has moved so far in the direction of giving up his individualism that he will do anything he is told by his master, including committing murder and torture. Inspector Bezu Fache, a representative of bourgeois order as a policeman, is likewise willing to put aside due process to obey his cultic master, violating individual rights and attempting to railroad a suspect, though he later has an ethical awakening.

Silas is, of course, a religious terrorist. With his monk robes, he inevitably nowadays evokes Bin Laden and al-Qaeda. Corruption of an authoritarian and partiarchal tradition leads in the direction of murder for the faith.

This pole of the film reflects the authoritarian side of modern institutions and culture. It isn't about Catholicism at all, or about Opus Dei. It is about the unchallengeable doctrines (norms) of society, and about the constant danger that ordinary obedience to the law can turn into a cultic exaltation of the law above principle and spirit. The Silas's of the US are the Ollie Norths and the Irv Lewis Libbys, apparatchiks who are willing to break any law and throw over any constitutional principle in order to serve their masters. (I.e. Cheney gets to play Aringosa in the Plame scandal). As for patriarchy, it is still dominant in much of American life, from the presidency to the CEOs in the boardroom to the US officer corps, and it is linked to the bands of brothers who form gangs and go overboard in imposing conformity. Joe Wilson had to be punished for challenging the orthodoxy that Iraq had weapons of mass destruction.

The other pole in the Brown narrative is the priory around the female descendants of Jesus through Mary Magdalene. This pole is about paganism, feminism, individualism, scientific rationality and sexual freedom. This pole, likewise, can become corrupt and antinomian. Thus, the pagan orgy or hieros gamos repulses Sophie Neveu and causes an almost fatal break between the Grail (herself) and the priory. Likewise, scientistic society has led her to become an unbeliever, so that the Grail itself is corrupted by doubt. Sir Leah Teabing is the symbol of this pole gone to unethical extremes. In his quest for the Grail, he is willing to deceive and to kill. He is Silas's structural analogue.

The "pagan" (in Brown's sense) temptation is a significant feature of contemporary American life-- which can be lived without much immediate penalty as libertine, selfish, and undisciplined. Untempered by spirituality and ethics, science can be soulles and led to e.g. eugenics experiments.

Neveu, like Fache, is in the police and a symbol of middle class order. But she is willing to put her ethics above her professional discipline. When she sees that Fache has become a cultist and lost his perspective, she defies him and helps the fugitive Professor Langdon. She stands for genuine justice rather than only procedural justice.

The film is popular because it isn't about Catholicism or France or some odd conspiracy theory centered on Mary Magdalene. It is popular because it is about the dilemmas of secular modernity.

As a film, it has its disappointments. The figure of Langdon does not actually speak like an academic. His talk at the Louvre is a sermon, not an analysis. His arguments with Teabing are jejune and the substance unbelievable. There is too much exposition, too much explaining and dwelling on the details of the whole gnostic conspiracy theory. To be good, the film would have had to be more allusive and less preachy, to show not tell.

Still, it did big box office, and is hitting a nerve. Critics should be interested in what that nerve is.


Wednesday, May 10, 2006

Wednesday, May 03, 2006

Tag Game

Four Jobs I've Had
1. Construction Grunt -- Christiansen Heating and Air Conditioning
2. Cashier Grunt -- Circle K
3. Lawn Mower Grunt (with Donald Nelson back in high dchool)
4. Research Grunt (BRCA1 study, medical ethics, UI, OSU)

Four Movies I never get sick of
1. Chariots of Fire
2. Pride and Prejudice (A&E version, although new version is good too)
3. The Matrix (to regain my manhood after Pride and Prejudice)
4. Twelve Angry Men (old version)

Four places I have lived
1. SLC -- Lakeside Dr.
2. SLC -- Roberta St.
3. Champaign, IL
4. Columbus, OH

Four TV shows I can't miss
1. The American Experience
2. The News Hour (Friday nights)
3. Frasier reruns
4. College basketball

Four favorite foods
I don't really belive in favorites. I rarely meet a food I don't like.

Four sites I visit daily
1. Washington Monthy
2. Crooked Timber
3. Talking Points Memo Cafe
4. Andrew Sullivan

Four places I'd rather be right now
1. Cameron Indoor
2. Tetons/Wind Rivers
3. Not grading exams
4. With family and friends