Review
Culture
Film & TV
7 min read

Two terrible travelogues in search of their storylines

Yaroslav Walker would rather get to a monastery than recommend these threequels.
A family arrive at an overnight stay, enter a room and look around uncertainly
The cast of My Big Fat Greek Wedding 3 look for its storyline.
Universal Pictures.

Welcoming a baby boy to my family (pause for applause) has left my September rather busy, and I couldn’t face anything too meaty and intelligent and subtle in my viewing: I wanted some simple fare that would be both entertaining and familiar. I was, therefore, delighted to see that September was a month of ‘threequels’. I am a big fan of both My Big Fat Greek Wedding and The Equalizer; they are uncomplicated and inviting, funny and charming, doing what they do (romantic comedy/culture-clash/action/man-against-the-world) efficiently and good-naturedly… 

Their third instalments fail spectacularly. 

My Big Fat Greek Wedding 3 is neither charming nor funny, and it hardly has any wedding in it. The first instalment was a delightful example of a classic American movie trope: culture clash between the first and second generation immigrant communities that make up the country. Tula Portokalos falls in love with a handsome WASP, while her family want her to marry a nice Greek boy. As they prepare to marry, Nick (the fiancé) has to assimilate to the Greek way of living (and really rather likes it) and Tula comes to learn to be far more accepting of her heritage and her family. Part two is less funny and less engaging – a convoluted plot about the mother and father of Tula never being truly married, and having a later-life wedding – but revisits the old favourite characters, and introduces a daughter to take up the ‘growing-pains-culture-clash’ dynamic (Tula repeating her father’s iconic line in a nice way).  

My Big Fat 3k Wedding has now divested itself of all humour and winsomeness. Gus (the patriarch) is dead, and his widow may have dementia. It was his dying wish that his children take his old diary and hand it over to his three childhood friends. Its Holiday on the Buses then. Its ‘we-have-run-out-of-ideas’ so let’s go abroad. It’s a travelogue rather than a rom-com, focused on giving you an lovely panoramic shot of provincial Greek living. That aspect of it is fairly spectacular: the cliffs, the sea, the distressed cottages with just the right amount of cracked plaster and whitewash…ah, 90 minutes of that would’ve been lovely. Instead, the truly great character of the Greek countryside is constantly sidelined by turgid dialogue and performances that are either flatter than a pita or a gurning mess better suited to children’s television. There is one good joke delivered in such a staccato as to miss the punchline, half of the original characters are absent, and the wedding comes out of nowhere and doesn’t have any impact. 

The truly frustrating thing is that there seems to be no central theme, no thrust, no point. The first was a classic rom-com, with elements of culture clash and ugly duckling and mad families. The second was about aging and how parenting changes you. 3k Wedding has too many themes and none. A storyline about having a parent with dementia, ignored. A story about grief, barely given the time of day. A story about forbidden love and refugees and the migrant crisis, there only when convenient. A story about bucolic provinciality coping with a 21st century world, there only in snatches. The closest thing to a coherent theme is that of culture and soil and homeland having a pull and a power on even those who grew up across an ocean, and that is a genuinely interesting idea to explore…then a gurn and a non-joke and a shot of a goat…its rubbish. 

1.5 stars. 

The Equalizer 3

A serious looking man in black sits pensively on a carved chair.
The Equalizer will not be happy with this review.

A travelogue at the start of the month and one at the end with The Equalizer 3. 3qualizer is a second reuniting of star Denzel Washington and director Antoine Fuqua, who made some cinematic magic with the first film. Denzel is Robert McCall, an expert government assassin who can kill you within 9 seconds, and that’s without a weapon in his hand. McCall starts the first film adrift, his wife has died and he is retired and now he has no direction or purpose. His spark of life is reignited when he meets a young prostitute, takes pity on her, and proceeds to kill every Russian mobster who has ever even looked at her.  

It is glorious. McCall’s obsessive-compulsive precision is turned into a joyous conceit where he can say exactly how long it will take him to kill every person in the room. It is pacy, it is non-stop, with a simple yet effective plot and a mesmerising Denzel performance (when is he anything less!?). The second instalment is less effective, with a more meandering plot, but still good fun. McCall has decided he will find meaning in his later life by putting his skills to the service of the underdog. He is The Equalizer, cutting villains down to size and bringing justice to the lowly. He takes on a fatherly duty with a young man who is in danger of joining a gang, and he executes all the bad men who killed his oldest friend.  

3qualizer is…in Italy. Why is it in Italy? No idea. Perhaps McCall has caused too much property damage in the US. McCall is sitting in a chair in a wine cellar in Sicily. A bad man walks in. He informs him how many seconds it would take and then dispatches the rotters. As he is leaving he is shot (in the buttocks?) by the young son of the chief baddy. He drives as far as the Amalfi Coast where he is saved by a local policeman and a local doctor. Then…he goes for walks. He enjoys Italian coffee. He meets the locals. He eats pasta. He becomes both dull and unbearably quirky at the same time.  

There is no real plot. Mafiosi terrorise the town for no discernible reason. McCall kills them. More Mafiosi come. McCall kills them. Two…two action scenes after the wine cellar, that is all I counted. When the film ended I had to do a double take and wonder if I’d fallen asleep. I’m not suggesting the first two films were Barry Lyndon, but they had a plot with some twists and turns – 3qualizer has a whole lot of scenery. Like Greece, the Amalfi Coast looks gorgeous, but I didn’t pay my money to watch an extended message by the Italian tourist board.  

There’s a side-story about a CIA agent cutting her teeth on the fallout of the Sicily shootout…why? Mysterious as McCall’s original presence there. Nothing makes any sense or connects and it's just as turgid as 3k Wedding, which is far worse a sin for an action movie to commit. So you know, both questions are answered at the end of the film and the answers relate to nothing, NOTHING we see in the main body of the film. 

McCall’s story ends with him being embraced by the villagers and him embracing them…? I HAVE NO IDEA! It is unclear and sloppy, and (perhaps because of the boredom he must have felt while filming) Denzel Washington has turned McCall’s dangerous precision into a series of tics and twitches which are simply alarming.  

1 star. 

Two very disappointing cinematic outings which, despite being very different genres, make the same errors. Perhaps because they seem to be scrabbling to explore the same theme. What is home? What does it mean to be home and know you are home? What does it mean to be comfortable and accepted and know yourself as yourself in the place that you are? Tula seems to be trying to understand this and explore the entire concept of the ‘immigrant mindset’ by going to Greece to see her father’s village…I think this is what she is doing, again, the film makes it hard to understand its own themes. McCall is a man who has no home – his career was spent travelling (alienated from his home soil), his wife is dead (alienated from his family), and he is a man who has killed too many people (alienated from himself). Perhaps a small fishing village will give him the simplicity of life that can save his sense of self. 

Both Tula and McCall start to unravel their existential crises by fleeing the big city, embracing quieter and humbler surroundings, and coming to understand the nature of community that is symbiotic and self-giving and joyous (something McCall has never had, and something Tula has struggled with in terms of her own family). In both, there is something of a monastic pattern. Coming away from distraction and metropolitan living and building a community of reciprocity in the wilderness, this is the aboriginal pattern of life for the monk and the nun – from St Anthony in Egypt to St Benedict in Italy, Christians in the East and West have benefited greatly from the prayers and example of holy men and women who live the ‘religious life’. 

The great insights of monastic living – simpler living of work and rest in intentional community where one lives from the whole as much as for the self – are having a bit of a come-back in secular society. Whether it is the meditative practice of the Desert Fathers entering mindfulness manuals, or the Rule of St Benedict (ordering the life in community for a Benedictine monk) being used to train managers in major companies, the wisdom of monasticism has endured even into the 21st century post-Christian world. Tula and McCall find some peace in this wisdom; they don’t embrace the religious life, but they do find comfort and stillness and real joy in a life that slows its pace and opens itself up to a community of service and sacrifice and love. 3k Wedding might symbolise this with the presence of an actual monk in the film…doubtful, but one can hope. 

This is an insight far better expressed by reading about monasticism. Do that, rather than watch these films. They’re rubbish.

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.  

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief