Article
Culture
Film & TV
5 min read

The Oscars celebrate a basic human trait - telling stories

A ‘seemingly absurd ritual’ reveals a little of who we are.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

Mikey Madison, wearing a ball gown, clutches a golden Oscar statue.
Mikey Madison, star of Anora.
ABC.

I’m becoming more and more resolute in my belief that nothing is ever trivial.  

Not really.  

Not when you look at it for long enough, not when you offer it the gift of your curiosity, not when you’re convinced that culture is made up of a myriad of restless hearts.  

This resolute belief is the reason I tend to give the Oscars my attention. My full, non-judgmental, attention.  

The Academy Awards may seem trivial, especially this year. Especially this week, even. I mean, are we really going to talk about Timothée Chalamet’s yellow suit or Demi Moore’s gracious-loser-face when pockets of our world are being torn to shreds? I get it. Even the people in the eye of the showbiz-storm (mostly) get it. In his opening monologue, this year’s host, Conan O’Brien, called the ceremony a ‘seemingly absurd ritual’. 

And it is.  

But we are story-telling creatures. We are, to quote Charles Taylor, ‘Storied Selves’. Story is how we wrestle with what has been, what is, and what we think/fear/hope may be. And so, I want to know what stories we’re telling: what stories have we deemed worthy of excavation? What stories are drawing us in and sending us out again with slightly tweaked perspectives? What are we celebrating? What are we lamenting? What are we trying to change? What are we trying to hold on to?  

Plus, I’m religious – who am I to assume there’s no meaning behind ‘seemingly absurd ritual’, aye?  

The Oscars is an event dedicated to just a handful of the stories that have been told over the past year – the ones that are being told the loudest, I guess. That makes it a sample pool of our collective heart-cries, the tip of our meaning-making iceberg, the headline that sits atop our cultural moment.  

Is it somewhat superficial? In part. 

Is it a little sanctimonious? Oh, heck yes.  

Is it opulent to the point of discomfort? Most definitely.  

Is it meaningless? Absolutely not. Storytelling never is.  

So, in that vein – what are the stories that were celebrated at last night’s 97th Academy Awards? And what do they teach us about... well… us? I noticed a couple of interesting themes.  

In so many ways, movies are humans telling humans what it means to be human. 

Firstly, the ceremony opened with a tribute to The City of Angels, herself. The most sparkly city there is, the home of Hollywood – Los Angeles. Terrifyingly large swathes of which were, of course, razed to the ground by historic wildfires earlier this year. Borrowing a line from The Wizard of Oz, ‘there’s no place like home’ was spoken over a montage of the city acting as a backdrop for so many iconic movie scenes.  

It made me think of the role that ‘home’ plays in many of the movies that were platformed last night – and I realised, it plays a leading role. ‘Home’, in itself, is a character. There’s the omnipresence of Brighton Beach, New York, in Anora (by far, the big winner of the night), Mexico in Emilia Perez and, of course, ‘Oz’ in Wicked. These films aren’t just set in these locations, they’re utterly dependant on them.  

Then there’s the more complicated stories of ‘home’ – stories of home being both here and there. The Brutalist, for example (for which Adrien Brody won the ‘best actor in a leading role’ award), tells the story of a Hungarian-Jewish Holocaust survivor trying to make a new home for himself in the United States. Or A Real Pain, in which Jesse Eisenberg (who also wrote and directed the film) and Kieran Culkin (winner of ‘best supporting actor’) travel to Poland to honour their late grandmother, and therefore, their own lineage. In both movies, ‘home’ is a stranger that the characters must introduce themselves to and befriend.   

It's fascinating.  

In art, as in life, home provides identity. It’s the geography that we’re made of, the history that runs through our blood, the place where our circumstances become our meaning. At least, that’s what these movies tell us.  

Another, more obvious, theme I noticed was that so many of the movies on display were telling notably complex stories of a female experience. 

The Substance, one of the most interesting films of this year, tackles the theme of aging. Age-a-phobia, you could say. The experience that countless women have of becoming less valuable as they move through life – the feeling that you’re vanishing from society’s sight with every change of your body. Or there’s the afore-mentioned Anora. I’ll be honest, this one took me by surprise, racking up the most awards of the night, including ‘best picture’. Its story centres upon ‘Ani’, a young Russian American sex worker who weaves in and out of powerful ranks. Wicked, the story of a drastically misunderstood, commonly marginalised and terribly manipulated woman (who just so happens to be a witch). And winner of ‘best international picture’, I’m Still Here, tells the true story of Eunice Paiva. Her husband, Rubens Paiva, is abducted by military operatives in 1971 and never returned. Eunice is left to care for their five children as she seeks justice for her husband as well as indigenous people in the Amazon. 

Female experiences – in all their complexity, nuance, grit, strength, and truth – truly took centre stage.  

Movies are humans telling humans what it means to be human. And I just love that we do that. I’m never not fascinated by how much we all share – how the particular can tap into the universal. We have so much to learn about each other, and movies are a way we seek to do that, but one of the things that we constantly have to learn, re-learn, and learn again is how much we have in common.  

And I know that a sentence like that sounds face-palmingly glib. But if it weren’t true, if we weren’t – at some deep and true level – made by the same stuff and for the same stuff, I’m not sure movies would exist. I’m not sure that they could exist.  

And so, all of this to say that there’s more to the Oscars than meets the eye – even when what meets the eye makes it roll. Give it the gift of your curiosity, it’s worthy of it. I promise.  

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Article
Art
Awe and wonder
Belief
Creed
4 min read

The art of astonishment

Why I am still bowled over by Easter’s implications.

Jamie is Vicar of St Michael's Chester Square, London.

A painting depicts Jesus talking to disciples at a meal.
Caravaggio's The Supper at Emmaus.
The National Gallery.

Recently I wrote about how it would be helpful for those of us in the church to be honest about what we don't know.  

Mary Oliver wrote: 

'Truly, we live with mysteries too marvellous 

to be understood… 

 

Let me keep my distance, always, from those 

who think they have the answers. 

Let me keep company always with those who say 

"Look!" and laugh in astonishment, 

and bow their heads.' 

We begin life by thinking we know everything, and we end it by thinking we know nothing at all, or, very little. Easter confronts us with what we don't know, and what is too marvellous to be understood comprehensively. Sure, the evidence for the resurrection of Jesus is surprisingly staggering. Take Francis Collins, who was Director of the Human Genome project and led the US government's COVID-19 pandemic. He said that he grew up thinking faith was the result of emotionalism or indoctrination. Although his job was saturated in evidence-proving hypotheses, he hadn't taken the trouble to look at the evidence in arriving at his conclusion that God didn't exist, before doing so and giving his life to Christ. 

But even when you've surveyed the wondrous cross and its aftermath, the implications of Easter are unscientific and unsettling, as well as documented and liberating. Try as we might, we can't pin down Jesus. Rowan Williams offers that: 

 "One of the strangest features of the resurrection narratives is precisely this theme of otherness, the unrecognisability of the risen Jesus… For some at least, the encounter with the risen Jesus began as an encounter with a stranger".  

We see this as Mary Magdalene mistakes Jesus for the gardener at the tomb, and similarly with those on the road to Emmaus on the day of the resurrection. They had known Jesus up close, and yet here they travelled quite some way with him before realising it was him. 

This is most beautifully depicted by Caravaggio in his 'The Supper at Emmaus', hanging in the National Gallery in London. As Jesus breaks the bread, their eyes are opened to see what the breaking of his body meant for them. Jesus was hidden in plain sight all along. With the echoes of Christendom, or the Christ-haunted cultures many of us live in, Jesus is hidden in plain sight for us too. We hear echoes, but do not hear his voice. We see fingerprints, but do not see the scarred hands of the Almighty. And in the renaissance master's painting, we see dramatic light and shade, the freeze-frame burst of astonishment of the disciples. As the National Gallery description offers, 

 'he has shown the disciples as ordinary working men, with bearded, lined faces and ragged clothes, in contrast to the youthful beardless Christ, who seems to have come from a different world.’ 

Amidst the mystery, this revelation comes in relation to us. And this is what Caravaggio depicts: that which we find difficult to understand is the joy of a risen saviour who chooses to walk, talk, eat with fellow humans on the day of his resurrection. But, as Williams writes,  

'He eludes and questions our predictions and projections, recedes and hides before our attempts to arrive at adequate, definitive statements... A theology of the risen Jesus will always be, to a greater or lesser extent, a negative theology, obliged to confess its conceptual and imaginative poverty.'  

Perhaps Caravaggio's imagination is less impoverished than most of us!  

Intriguingly, Williams has also written a poem about how the resurrection changes the way those on the road to Emmaus viewed each other. Maybe the anonymity of one of them (the gospel writer, Luke, only names one) helps us to place ourselves in the middle of this mystery. And that is a good place to find ourselves, if we answer the invitation of the risen Jesus and the God who spoke to a captive people through the prophet Jeremiah  

'Call to me, and I will answer you and tell you great and unsearchable things you do not know.’ 

For the disciples, the penny drops, but there is still so much they don't know. This is not to say that they know nothing. Jesus is, in many ways, what Donald Rumsfeld would categorise as a 'known unknown'. Christians believe that Jesus revealed himself in the scriptures, but enough for us to know that there's a lot more to know that we don't know. For those with Christian faith, we don’t exchange the certainty of what we know for mystery, but one of the invitations of the resurrection is to incorporate mystery into faith. And this in itself is not difficult: for to encounter Jesus is to be met with wonder. Those on the road to Emmaus didn’t recognise Jesus at first but their hearts burned within them. For John Wesley, his 'heart was strangely warmed', which strikes me as a very British way of saying his heart was burning within him! 

But many of us will attest that to encounter the risen to Jesus is to shout 'look!' and laugh in astonishment, and to bow our heads. 

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