Review
Culture
Film & TV
6 min read

No more heroes anymore

A nothing of a film robs Indiana Jones of a decent goodbye, leaving Yaroslav Walker yearning for something more black and white.
A silouhette of an adventurer, wearing a fedora hat, stepping gingerly along a rickety bridge.
Indiana Jones searches for the exit in the twilight.
Walt Disney Studios Motion Pictures.

In a depressing sign that all creativity and originality is truly fading from the world, we are offered another India Jones film - Indiana Jones and the Dial of Destiny. We are offered a third farewell to a beloved character that robs him of all the wit, charm, charisma, and esteem he ever had. We are served a platter of mildly uninspiring nostalgia-bait cameos, CGI set-pieces, a plot thinner than a communion-wafer, and a finale that seems to be the sleep-deprived fever dream of an over-worked and over-caffeinated script writer meeting a deadline. 

It opens in style, and on comfortable ground. We’re back on the Nazis. GREAT! If there’s one thing Indiana Jones can do, it is punch Nazis. A hooded figure is dragged into a soon to be bombed castle that is being looted by retreating Nazi soldiers. The hood is removed, and we see… young Harrison Ford? Not quite, but not bad. As far as de-aging technology goes it could be worse…but then the voice. There is no way to get around the fact that 80-year-old Ford sounds markedly different to 45-year-old Ford, and that just rips you straight out of the film. 

The rest of the opening set-piece never recovers, and is so saturated with CGI, that it fails to engage or excite. This goes for much of the film (with the exception of quite a fun car chase through the streets of Tangier) – scenes set leagues under the sea, or miles high in the sky, are so weightless and empty as to be boring. Despite being far greater in scope, they don’t even come close to matching the rollercoaster tension of the mine-car chase in Temple, or heart-stopping wonder of the jump from the horse to the tank in Crusade, or the juvenile joy of the aborted sword-fight/shootout in Raiders. Anyway, Indy stops the Nazi train, seemingly dispatches Mads Mikkelsen’s Nazi scientist, and manages to steal the Antikythera mechanism of Archimedes. Toby Jones adds some light relief as his partner in adventure and is on screen far too little. 

Pheobe Waller-Bridge... does snark and sarcasm and raised eyebrows better than most, but that isn’t a good foil for Indy. Indy is the snarky one. 

Cut to 25 years later and Indy is a shadow of his former self: an alcoholic, exhausted, uninspired shell of a college professor, counting down the days to death now that he and Marion have separated. It is impossible to say who this film is for. It can’t be for fans of the original, who must be horrified to see the great Indy reduced to this. It can’t be for newcomers who have no way of understanding why this man is significant, and in what way this degeneration is meaningful. So, who is it for? People who hate the character and want him to be taken down a peg or two? This feeling seems to inspire the cameos also – don’t put Sallah and Marion in an Indiana Jones film for a combined screen time of five minutes or less! 

Anyway, the plot develops and there isn’t much of it, which is fine; an Indiana Jones film is ultimately a collection of set-piece fetch quests strung together, and that can be glorious…when done right. Indy must team up with his estranged goddaughter (who’s father was Toby Jones) and a bargain-basement Short Round (what I would have done to see Ke Huy Quan properly reprise the role) to find the other half of the Antikythera mechanism before Mads Mikkelsen and his group of Nazis who are hiding-in-plain-sight. Why? Time travel. Obviously. 

The performances are fine. Harrison Ford does grouch better than most, and seems to actually be putting effort in. Pheobe Waller-Bridge is…Pheobe Waller-Bridge. Being Pheobe Waller-Bridge is fine…is great! I think Fleabag is one of the best pieces of television we’ve had in the last decade (especially season two). She does snark and sarcasm and raised eyebrows better than most, but that isn’t a good foil for Indy. Indy is the snarky one, Indy is the mocking one. It isn’t Waller-Bridge’s fault, it is what she was given to work with, but it is annoying and upsetting. Mads Mikkelsen is brilliant – the one shining light in the gloom – because he is always brilliant and should be in all films. 

To say one genuinely, properly positive thing: the score is lovely. If this is John Williams’ final outing, then what a way to go! 

Do we have to break Indy down? Do we have to end with him so broken and pathetic that he would rather give up than fight, and who must be punched by his goddaughter for the film to be resolved? 

Clearly, I’m a little upset and am ranting somewhat…but this is important. Indiana Jones is an iconic character, especially to young boys. I don’t want to get into the discourse on men refusing to relinquish control of certain protagonist archetypes, because that isn’t what I argue for. Adventurers, spies, soldier, boxers, etc…all characters that have had excellent female lead portrayals and certainly should have more, if that is what creators and audiences want. But…can we have this not at the expense of a beloved character? Do we have to break Indy down? Do we have to end with him so broken and pathetic that he would rather give up than fight, and who must be punched by his goddaughter for the film to be resolved? 

Okay, let's try to take this out of a context that can lead to toxic online discourse. Let’s park the question of whether we’ve gone too far in breaking down good role models for young men (we have, and we ought to stop). Let’s just look at role-models in general. In the Church such role models are called saints. They point us to the practices and prayers that can bring us to holiness, that can bring us closer to God. We remember them for their great and mighty deeds. For some it is victory in great spiritual struggle – like St Anthony punching demons in the face. For others it is achievement in great theological study – like a St Thomas Aquinas or a Richard Hooker. Some are titans of charity – St Francis – who inspire others to set up schools and hospitals – a St John Bosco or the nuns in Call the Midwife.  

We don’t slavishly worship their every waking thought or act. We know they were human; they were fallible, they were sinners! Some saints are saintly because they give us an insight into their own complexity and nuance and fallenness – St Augustine’s Confessions is a text that everyone should read every year. But we don’t linger on their faults, and foibles, and indiscretions. That is a recipe for despondency. We know the saints weren’t perfect, but we look to their great and godly example for inspiration. 

 

It was C.S. Lewis who complained, almost a century ago, of the inability of post-war fiction to paint in black and white. I agree, and Dial is an example of this. 

I’ve complained in reviews before about the fact that we seem to be unable to have proper villains. This film doesn’t fall into that trap – Mads Mikkelsen’s Jürgen Voller is just evil, a proper Nazi, the most ‘Nazi’ Nazi there is, more Nazi than Hitler! – but it doesn’t want to give us a decent hero. I think it was C. S. Lewis who complained, almost a century ago, of the inability of post-war fiction to paint in black and white. I agree, and Dial is an example of this. Sometimes we need to be reminded of good and bad, holiness and evil, and that we ought to turn to one and away from the other. 

Dial of Destiny is a bit of a nothing film that robs Indy of a decent goodbye – he had a great one riding into the sunset with his father and with Sallah, and an okay one when he married Marion – but it is significant in continuing the trend we see of robbing heroes of their heroism, as other films rob villains of their villainy. It would be nice to see a return to great adventure epics showing us a bit of black-and-white. It is good for soul – it gives us something to aspire to, and something to flee from…it gives us an example to follow.  

 

2/5 stars – just watch the original trilogy. 

 

Article
Culture
Digital
Economics
Psychology
6 min read

Do you believe in a coin called hope?

From fiat to faith: the rise of crypto evangelism
 An image show a braclet that has a bitcoin symbol beside a cross, a crescent and a Star of David.

“The bridge from chaos to hope.” This was the rather grandiose language used on social media platform X last summer by one prolific tweeter boasting 4.4 million followers. What they were describing, however, was not a religion or philosophy, nor a social movement or political party, nor a breakthrough in medical technology or a self-help technique. Rather, financier Michael Saylor was talking about the world's biggest cryptocurrency, bitcoin. 

Saylor’s profile on X declares that “#Bitcoin is hope.com”. That website contains, among other things, video clips of Saylor talking about how “bitcoin is the manifest destiny for the United States of America”, “bitcoin is economic immortality”, “bitcoin is forever money” and so forth. 

Saylor is in fact just one - albeit a particularly successful one (his net wealth stands at around $10 billion, according to Forbes) - of a number of vocal crypto advocates, trying to explain the huge, transformational impact on society that the cryptocurrency will supposedly have. Their precise arguments can vary, but are often along the following lines: the fiat money system is broken due to manipulation by governments and central banks - for instance through money printing - leaving control of the money supply in the hands of a small group of the rich, while the purchasing power of the general public is eroded; in contrast, bitcoin is incorruptible, not controlled by the government, available to everyone and finite in supply. 

A common thread running through some of the writings and talks of a number of these bitcoin enthusiasts is a quasi-religious language, used to convey bitcoin’s importance. 

Hope.com, for instance, includes a research paper on “The bitcoin reformation”. Its author writes: “It wasn’t until I studied the era around the Protestant Reformation that I felt I’d found a potential blueprint of sufficient scope” to describe what is happening with bitcoin. 

Particularly vocal crypto proponents are known as bitcoin evangelists, while some crypto investors will talk of fellow “bitcoin believers”. They can even drink their coffee from a ‘bitcoin salvation’ mug) (which depicts two winged cherubs holding the cryptocurrency). Non-believing sceptics are termed “no-coiners”. 

Early bitcoin adopter Roger Ver - who has been indicted on fraud and tax charges, which he says are false - is known by the nickname “bitcoin Jesus”. One non-profit decentralised community is named Bitcoin God. 

The precise mix of irony and sincerity being used in such examples is of course debatable and will vary. Nevertheless, among the most fervent crypto investors there appears to be an earnest belief in the transforming power of bitcoin. 

But there may be additional reasons why some of the most fervent proponents instinctively reach for such language. 

“There’s a link with forms of transhumanism - the idea that we’re in the middle of an upgrade of humanity.” 

Dr Roger Bretherton, a clinical psychologist and Seen & Unseen contributor, argues there are elements of tribalism and “the psychology of identity” in some of the most cultic aspects of the crypto world. He sees some similarities there with “old 60s cults of people believing UFOs were going to land in their backyard”, talking about crypto as a cult rather than crypto as a currency.

“People overlap their identity [with a particular movement]. They're saying ‘that's me, that's who I am,’” he said. 

“In periods of uncertainty we seek to find certainty in our groups. We're in an individualistic society.” 

Use of religious language also points to a belief that bitcoin/crypto/blockchain will bring about some form of a radical global change less on the scale of an incremental technological development, and more akin to a transformational religious experience. 

“There's an element of faith and an eschatology attached to crypto: 'this is the new thing that will change the world,'” said Bretherton. 

“There’s a link with forms of transhumanism - the idea that we’re in the middle of an upgrade of humanity - the kingdom of tech is coming. It feels like crypto becomes part of the same narrative. The key question is whether our future lies in technology and power, or in love.” 

For such fervent bitcoin proponents, attempts to rubbish their beliefs are often futile. Indeed, trying to do so may only serve to strengthen the believer’s resolve that they are right. 

“There's a cognitive dissonance,” said Bretherton. “The more ridicule you've had to go through, the more you've given up, the more social difficulty you've gone through - particularly if you've given up a career to pursue crypto - then the stronger your belief. It's the sunk cost fallacy.” 

So far, bitcoin believers have proved the doubters wrong. The price of the coin has gone from less than $20,000 in the wake of the collapse of crypto exchange FTX in late 2022 to around $118,000 at the time of writing. Saylor has turned MicroStrategy (now known as Strategy) - the company of which he was CEO in 2020 when he decided to use it to buy and hoard bitcoin - into a $110bn market cap firm that has spawned many copycats.  

But what importance bitcoin eventually assumes in society is still very much an open question. It has not yet become a form of payment for our morning coffee or for buying a house, and maybe it never will. Whether it can really function as “digital gold”, a hedge against inflation or “a bank in cyberspace” (as Saylor calls it) is debatable. But it has already made huge strides, soaring to a market price well above what most people would ever have imagined. In July, US Congress passed a landmark bill regulating stablecoins - a type of cryptocurrency pegged typically to the dollar - in what is being seen as a huge step forward for the industry. 

Nevertheless, it seems likely that some of the wilder claims made about bitcoin may not come to pass. What happens if true believers are left disappointed? 

Bretherton says such belief systems have to subtly change their “metanarrative” as and when they do not deliver on initial promises. 

“It can't make predictions that can be shown to be false,” he said. “If crypto doesn't deliver its promises in the future, it has to find another way that's softer but which lasts. So it either collapses or it finds a way to become more nuanced."  

Whatever importance bitcoin eventually assumes in society, our desire to put our faith in it - or in anything else - reveals something deeper about our human nature. 

In the Bible, the book of Ecclesiastes explores humankind’s attempts to find meaning in human lives without God. The main character tries career, pleasure and wealth. But ultimately, they find that these things are just “meaningless”, “vapour” or “chasing after the wind”. 

That search for meaning, for the eternal, is inbuilt in our character. As the book’s author puts it: God has “set eternity in the human heart”.  

We are not designed merely to be born, to live and then to die. Instead, each one of us has been created with an inherent desire to know if there is something eternal out there, and to find out whether we can be part of that story. Crypto cannot offer us that salvation. The only thing or person who can, the author of Ecclesiastes would argue, is the One who put that desire in us in the first place.  

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