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Failed Systems: Two documentaries explore religion and poverty
Two films currently in theaters, at least in Los Angeles and New York, probe two key dimensions of modern life and seek to jump start conversations and active solution-seeking: "Oh My God" and "The End of Poverty."
"Oh My God" is a documentary by Peter Rodger. Acknowledging that disagreement about religion has often been and continues to be the basis of wars and conflicts throughout history, he begins his pilgrimage of discovery. With his camera he traveled the world asking people of all major faiths "What is God?". Though the cinematography is sweeping at times, the pace contemplative, with views offered by people such as Ringo Starr, Princess Michael of Kent, and other celebrities and non-celebrities, his attempt to establish common ground between people about this age-old question ultimately fails.
As much as I want to praise Rodger for his overall effort, the film does not succeed for the most obvious of reasons: he barely includes a woman's voice among all those interviewed. With the exception of a born-again Christian woman who owns a gun shop in Texas, Princess Michael, a schoolteacher and two school girls, all the voices, the perspectives, are male.
When I was asked to endorse the film by a prominent Catholic businessman, I shared my concerns. It is true that Rodger is fair and respectful to the Catholic Church, indeed all religions (unlike Bill Maher's 2008 "Religilous" that was a lazy mockery of and potshot at all faiths), I did not feel I could lend a voice to actually promote the film. The businessman thanked me for my perspective then replied that because the film treats the Catholic Church well, he would do so.
My question is: just because the filmmaker respects the institutional Church by including only positive remarks about it, does the film really respect what it means to be Catholic if women of any and every faith barely have a voice to talk the reasons why the spiritual and religious becomes political and violent?
Despite the narration by actor Hugh Jackman, global input by ordinary men, and the great attention to fairness about religious belief as well as the valid opportunity it offers for dialogue and inquiry, "Oh My God" could have been a much better film. The interesting thing is that Rodger actually isolates the problem of religion's failure to create peace: when anyone or any system ignores almost half the population of the world, you do so at your own peril.
NCR: February 3-16, 2012
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Children play with an empty water bottle in the streets of Kibera, just kilometers outside of Nairobi. (still from the film)"The End of Poverty" is a film by Philippe Diaz about capitalism's utter failure to improve the lives of people in the world and contribute to peace. The bad news is piled on by one expert after another, from Joseph Stiglitz, former chief economist of the World Bank and winner of the Nobel Prize for economics, best-selling author (and unmentioned, a member of the Pontifical Academy of Sciences), to Eric Toussaint, the author of The World Bank: A Never Ending Coup D'Etat, to Maria Marcela Olivera, a water warrior from Cochabamba, Bolivia. (Did you notice in Paul Haggis' 2008 James Bond film "Quantum of Solace" that the privatization of Bolivia's water supplies was an element of the plot?)
As a documentary, it is difficult watching. It is a lecture by professor Martin Sheen (the narrator) with a parade of instructors that trace the beginning of capitalism from the day Columbus landed in the Americas in 1492 to the latest tragic statistic that 16,000 children die each day from hunger or hunger-related diseases (Unicef, 2008). But the one stat that caught my attention is that "cutting global poverty in half would cost $20 billion, less than 4 percent of the annual U.S. military budget."
The bottom line is that peace is not profitable, and neither is health or land-ownership by the people who have lived on and from their land for centuries. The film is tough on Christianity. This is because Christianity's emphasis on a personal relationship with God (i.e. religious idea of individualism) fits into the idea of political individualism over communitarian ownership of land and resources, and therefore continues to sustain and feed capitalism endless need for expansion. The role that Catholic missionaries played in colonization is cited as a key element in facilitating the economic dominance of the southern hemisphere by the north. The south provided free labor (slavery and peonage) and free resources necessary for capitalism to expand and flourish – and continues to do so.
Current policies that let the market govern everything are not going to end poverty.
Director Diaz wants to know: "Why, in a world with so much wealth, do we still have so much poverty, where billions of people live on less than one dollar a day?" The goal of the film "is to change the dialogue around the poverty debate from "poverty is a shame" to "poverty exists for a reason."
There is nothing amusing about "The End of Poverty." However, the film offers a way out of keeping the Third World poor -- and it is neither capitalism nor socialism. It is the global will (with an emphasis on the United States in the light of its pivotal role in the 2008 economic crisis) to create a system that will "1) cancel debts, 2) create fairer trade arrangements, 3) impose taxes on wealth, not consumption of necessities, 4) end privatization of natural resources, 5) develop land reform that shares land, or its value, among the actual producers of farm products, and 6) initiate programs of de-growth in the North, to reduce wasteful consumption."
Notably missing from the film is the economist Jeffrey Sachs and U-2's Bono although they were interviewed for it. According to a statement, Diaz says that because the film was too long and that their approaches to solving world poverty through the theory that "progress and technology …. mosquito nets and bags of fertilizer will solve everything" differed from those identified in the film, the footage was left on the virtual cutting room floor.
As a documentary, "The End of Poverty" is unadorned and relentless. And though seven women provide expert views, the film is dominated by male perspectives, too -- though the ratio is better than that in "Oh My God."
Religion and violence, mind-numbing deadly poverty, and voiceless women seem unlikely themes for Advent and Christmas viewing and I would bet that their theater runs will be very short.
Yet, are these not the very reasons for the season?
Put these on your Netflix list.







thank you for your beautiful
thank you for your beautiful and thoughtful review of our film "The End of Poverty?"...just as a note, we did not interview Jeffrey Sachs or Bono - though I certainly made enough calls pursuing them both. But we did end up interviewing Sachs's second in command who valiantly defended the Sachsian worldview.
What piece of accurate,
What piece of accurate, pertinent information was not given by these films, or what falsehood was conveyed?
There must have been some absence of truth, or some presence of falsehood, that causes you to complain about the inequity of male and female voices.
All acknowledge that it is easier (on average, and with exceptions) for women to be aware of certain truths than for men, and likewise that it is for common for men (on average, and with exceptions) to be aware of certain other truths, than women.
But a statement does not become more or less true because a man says it, or a woman. And the purpose of communication is to convey truth, that the truth may be known.
So your concern about the lack of female voices must, to be reasonable, stem from a belief either that some truth was not communicated because a woman who would likely have communicated it was not interviewed, or that a falsehood was communicated by one of the men, which would not have been communicated had a woman been speaking.
So, in the interests of arriving at truth, why not just tell us: What missing truth, or included falsehood, concerns you?
"What piece of accurate,
"What piece of accurate, pertinent information was not given by these films, or what falsehood was conveyed?"
All the facts in "Oh My God" may be correct, but the film is incomplete because of the dominance of a male world view - males are (almost entirely)interviewed as the only experts or people with a point of view. I would bet that this did not even occur to the filmmaker - a male. It is precisely this lack of cinematic empathy that deserves questioning.
How can we arrive at a solution to war and violence if the only people talking (given voice) are men?
The situation is not only about objective facts, but human beings.
I heard on NPR today that the single cause of the death of children in the world is war. If women were given a voice, I have a feeling the parameters of this debate about religion and war would change.
Reality and truth are often expressed by what is missing.
R.C. is articulating a
R.C. is articulating a thought that was in my own mind. The mere absence of an equal number of women's voices is not significant. If it were, then we would be saying that truth is to be found not in what is said but in who says it. The particular becomes more important than the individual.
Whether it is Mother Teresa, Bono, a Muslim cleric, an agnostic car salesman, a fervent Palin-ite or Obama-ite -- the content of their message is what ought to count for we who receive it, not their gender, status, religion, political belief, or other facet of their individuality.
I think R.C.'s comment bears repeating, for it seems eminently reasonable: "...a statement does not become more or less true because a man says it, or a woman. And the purpose of communication is to convey truth, that the truth may be known."
One reason I abandoned the fervent feminism of my youth was what I saw as the unreasonableness of elevating the gender of the messenger over the content of the message.
I feel a need to defend Sr.
I feel a need to defend Sr. Rose here. Any given statement needs to be judged on its merits, not its gender source, I agree. But men and women do bring different perspectives to life and to “truth.” And a documentary that largely ignores one of those large perspectives in its cumulative statements is the less rich because of it. This doesn’t mean a given message or the whole message is wrong. (And you can be sure it’s deficient in some aspect of perspective in any case.) But it’s a valid and helpful reminder to producers of documentaries, as they seek (if they seek) to get the most inclusive perspective they can in making a case or telling a story, that when women have been overlooked as observors or commentors, that the richness of their presentation has been diminished. The same is true when observations are dominated by only the majority population, or the wealthy, or…
I feel a need to defend Sr.
I feel a need to defend Sr. Rose here. Any given statement needs to be judged on its merits, not its gender source, I agree. But men and women do bring different perspectives to life and to “truth.” And a documentary that largely ignores one of those large perspectives in its cumulative statements is the less rich because of it. This doesn’t mean a given message or the whole message is wrong. (And you can be sure it’s deficient in some aspect of perspective in any case.) But it’s a valid and helpful reminder to producers of documentaries, as they seek (if they seek) to get the most inclusive perspective they can in making a case or telling a story, that when women have been overlooked as observors or commentors, that the richness of their presentation has been diminished. The same is true when observations are dominated by only the majority population, or the wealthy, or…
I hear you, Frank. It is a
I hear you, Frank. It is a delicate balance that needs to be maintained. As a documentary filmmaker, you have a closer perspective on this than I do. But I have also seen artists struggle with a pressure to be inclusive. I am thinking in particular of a writer whose screenplay I read. It was a horror movie. The protagonist's best friend got slaughtered by the monster. In my comments, I pointed out that because the best friend was African-American (the protagonist was Caucasian), this death was leaving the author open to the accusation that dark-skinned folks always die in horror movies. His reply was that he realized that, but he wanted to write a significant role for a minority into his work. But also, for dramatic purposes he had to let someone be killed in whom the audience was invested emotionally. The hero's best friend was the obvious choice. I gave him a suggestion for how he could have it both ways, but I was struck by the fact that he was caught in a "damned if you do, damned if you don't" situation. An artist cannot be shackled by the need to please an audience's social sensibilities.
Sr. Rose and I have both had to defend our liking for the television show "Dexter" against folks who think that it is unconscionable to present a serial killer as the protagonist of a drama. That's someone of a similar situation.
Nobody can cover all voices. But a plurality of artists, each following their own vision, can cover a plurality of voices. I am uncomfortable critiquing what this filmmaker does not say rather than what he does.
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