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.  

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief

Article
Community
Culture
Football
Idolatry
Sport
5 min read

The decade that defined sport 

What the sports stars of today owe to the eighties.

Simon is Bishop of Tonbridge in the Diocese of Rochester. He writes regularly round social, cultural and political issues.

Maradona runs in celebration, holding a hand aloft as an England player sits dejected on the ground.
Maradona celebrates, 1986 World Cup.
Dani Yako via Wikimedia Commons

If the 1980s were your formative years as a sports fan, you will carry many images with you even today.  Dennis Taylor potting the last black after midnight to beat Steve Davis.  Barry McGuigan defeating Eusebio Pedrosa in the ring at Loftus Road.  The races between Coe and Ovett at the Moscow Olympics.  The tie break between Borg and McEnroe.  Botham’s Ashes.  Diego Maradona versus England at the Mexico World Cup.   

You will undoubtedly have other memories, though these will have been controlled by a limited number of broadcast editors.  I clearly recall watching Viv Richards’ astonishing century in one cricket World Cup final against hosts England being regularly interrupted on BBC1’s Grandstand with coverage of a routine horse race meeting.  The introduction of the less fusty World of Sport on ITV was a route in for some sports that faced an implicit class bias, but it was all still far removed from the 24/7 reverencing of sport today. 

The eighties was an era of transition as sport began to gain a place in our cultural consciousness.  It was also a decade in which the relationship between sport and politics became cemented on paths we still walk.  In Everybody Wants To Rule The World, academic and journalist Roger Domeneghetti has written an entertaining and informative book subtitled ‘Britain, Sport and the 1980s’. 

In our branding of the twenties as the decade of polarisation, we forget how deeply divided Britain was in the eighties.  Recent commentary on the fortieth anniversary of the miners’ strike has been a reminder of this and how violent public life proved.  Football hooliganism was pervasive and after a riot at a Luton Town – Millwall game in 1985, Margaret Thatcher asked of football officials: ‘what are you going to do about it?’.  In a pithy and telling response, the FA secretary Ted Croker said: ‘Not our hooligans, Prime Minister, but yours.  The product of your society’.  Perhaps more than any other exchange, it symbolised the braiding of sport and politics, threads that endure to this day. 

The sports stars of today have become surrogate saints, held up as an inspiration for what can be achieved and frequently employed as motivational speakers.

The argument that sport and politics don’t mix has a familiar ring for people who live with the tired old trope that religion and politics don’t either, as if our experience of culture and values are sealed off from each other.  Sporting boycotts in the 1980s - from Olympics to apartheid South Africa – placed athletes in the unavoidable position of having to make decisions about participation that would reflect on their values and could affect their careers; positioning that other people were spared.  These were an early taste of the moral standing afforded to sportsmen and women today; a status that somehow asks more of them, perhaps because other professions have become so tarnished and mistrusted. 

Domeneghetti’s book is also a sobering reminder of how ugly and careless much of our shared life was in the eighties.  The Bradford City fire and Hillsborough disaster were awful losses that showed the low priority of health and safety and the culture of institutional cover up that continues to blight the nation.  The author locates these failings in the wider context of disasters like Kings Cross, Piper Alpha and the Marchioness boat as part of his bid to write a social history of sport. 

Yet in a sense, Domeneghetti chose arbitrary parameters.  Football in particular was on the cusp of a revolution with the introduction of the Premier League in 1992.  Cultural sympathy for the game was about to change with the writings of Nick Hornby in Fever Pitch and Pete Davies in All Played Out.  The nasty face of football was to be transformed into a highly marketable model. 

The ugliness of the era is laid bare in the prolific and casual racism, sexism and homophobia that coursed through every sport.  The Windrush’s second generation broke through in the 1980s, notably in football, but was met with staggering levels of prejudice.  Anyone tempted to think this has now been eradicated hasn’t spent any real time at a football ground or on social media.  Women’s sport had virtually no profile in the eighties outside of tennis and athletics and as recently as 1978, Lord Denning had ruled that an eleven-year-old girl should not be allowed to play competitive football against boys the same age even though she merited a place in her team.  Meanwhile, stars like Justin Fashanu, Martina Navratilova and John Curry were targeted for their sexual orientation.  It remains hard for present day athletes to identify as gay, despite the rhetoric of acceptance.  Sport then, as now, held up an unerring mirror to our faces. 

The sports stars of today have become surrogate saints, held up as an inspiration for what can be achieved and frequently employed as motivational speakers.  But there is the gloss of a hyper-individualistic, neo-liberal culture.  Sports stars succeed because of a combination of innate gifting (which cannot simply be replicated) and material advantage (too many Olympic medals are still awarded to wealthy and advantaged Britons). I won because I wanted it more is a dishonest assessment of sporting success in the UK and in this way also holds up a mirror to other walks of life.   

The powerful personal branding of today’s athletes in many ways have their origin in the 1980s and the way the likes of Ian Botham, Carl Lewis and John McEnroe transcended their sports.  The cult of the conquering superstar is a smart diversion from the reality that money usually wins.  Just look at the Premier League table.