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.

Review
Culture
Death & life
Digital
Film & TV
6 min read

Mickey 17: If we replicate then where does our humanity lie?

Bong Joon-ho has a stark warning about dehumanization.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

Two cloned humans stand side by side.
Warner Bros.

One of my favourite films of the last decade was Bong Joon-ho’s Parasite, a groundbreaking masterpiece in social commentary, humour and suspense. It won four Academy Awards in 2020, including Best Film - which was a first for a non-English language film - as well as numerous other accolades. So, when the director’s latest project, Mickey 17, was announced, I was eager to see if Bong could deliver another cinematic triumph of similar beauty, depth and precision.  

Mickey 17 took me by surprise. To be honest, the change in genre took some adjusting to, but as I recalibrated my expectations, I realised that the film nevertheless retained Bong’s trademark thought-provoking and daring exploration of identity, purpose and the human condition.  

Mickey 17 is in fact the eighth major film from Bong Joon Ho, but he is probably best known for Snowpiercer and Parasite. These films share common themes, particularly the stark divide between rich and poor and the rigid, two-tier nature of human society. In Parasite, we see the poor trapped in the flood plains of Seoul while the elite live in grand houses on hills. The film is structured around the visual metaphor of descent and ascent. In Snowpiercer, the class struggle is represented by the different carriages of the train, with the poor at the back of the train suffering in squalor while the privileged at the front enjoy luxury. 

Us and them 

In Mickey 17, this theme of societal hierarchy continues but in a futuristic, intergalactic setting. The divide now exists between the expendables—a class of human clones used for dangerous tasks—and the higher echelons of the spaceship crew, who are embarking on a mission to colonize a new planet.  

Mickey’s journey to the spaceship begins in poverty. He and a supposed friend start a business, funding it through a loan shark. When the business fails, the loan shark threatens their lives. Desperate, Mickey signs up for the space expedition, barely reading the fine print—only to discover that he has agreed to be an expendable. 

All expendables are humans who have been digitized – their entire bodies, brains, and psychologies are stored as data. When they die, they are simply reprinted, with only a week’s worth of memory lost. They exist to perform dangerous tasks such as testing the effects of radiation exposure, new vaccines, or extreme planetary conditions. In Mickey’s case, he has been fatally experimented on 16 times. He has been resurrected to his seventeenth version, and while he is still called Mickey, the question is whether this Mickey is the same Mickey who signed up for the space mission in the first place.  

What does it mean to be human? 

One of the film’s central philosophical questions is: What makes someone human? Mickey is biologically and mentally identical to himself, yet each iteration has a different personality. Some versions of him are more caring, others more aggressive or anxious. If he is just a replica, then where does his humanity lie? Is he just a product of his genetic code, or is there something more—something intangible—that makes him who he is? 

It is the same question that has been asked since the beginning of time. The Bible claims that the first human beings were created in the image of God, but what does that mean? Did that first iteration of humankind have the same power, the same worth, the same purpose as God? This was the forbidden fruit dilemma – Adam and Eve were already like God, but the serpent tempts them to eat the fruit so they could be like God in a different way.  

In our technologically advanced world, we are faced with the same fundamental difficulty in defining personhood: are we physical and spiritual beings with intrinsic dignity, infinite worth and unique purpose, or are we just biological replications existing for pre-programmed functions. If human cloning were to become common practice, would each clone be truly human?  

What is a human life worth? 

As far as the ship’s crew is concerned, Mickey is expendable. His pain, suffering, and even his existence are secondary to the mission. While the crew pursue the possibility of extending their own influence and power by colonising another planet, the expendables have no influence or power at all. The portrayal of this devaluing of human life is the most challenging of themes in Bong’s most popular films. In Parasite, the poor are only useful to the rich until they become an inconvenience. In Snowpiercer, the people at the back of the train serve those at the front, but they are seen as disposable. In Mickey 17, this exploitation is taken to its extreme—Mickey’s entire purpose is to die over and over again for the good of others. 

In a world that often assigns value based on productivity, Mickey 17 provides a stark warning about dehumanization. If we begin to measure worth based on what someone can do rather than who they are, we risk treating people as commodities. The Adam and Eve story turns that on its head. They were declared ‘good’ before they were given their roles to take care of one another and creation. Their function was an overflow of their dignity, not the other way around. And even after the forbidden fruit incident where the world was infected with sin and death there is a thread that reminds us that each life is precious. The Psalms declares that each of us is “fearfully and wonderfully made”. Jesus spent his life upholding the dignity of those society deemed inconvenient and expendable – the poor, sick and marginalised.  

What does death achieve? 

Despite dying multiple times, Mickey still fears death. Even though he knows he will be reprinted, the experience remains terrifying. No amount of technology, it seems, can remove the instinctive human fear of mortality. In fact the question that everybody that has contact with Mickey wants to ask is what death feels like, because everyone, whether a friend or simply a user of Mickey has to confront their own mortality. 
In the final act, Mickey makes a choice. Instead of living in an endless cycle of death and resurrection, he chooses to grow old with one person. He destroys the only means by which he could achieve immortality. The film is suggesting that relationship is more important that reusability. Finiteness—the ability to die permanently—is part of what makes life meaningful. 

The Bible teaches that there is an Adam 2.0. While the first Adam brought sin and death into the world, the second Adam – Jesus – brought redemption and eternal life. Both Jesus and Mickey choose death to break the cycle of suffering. But while Mickey chooses to abandon his contract as an expendable, Jesus willingly became expendable for the sake of others. His death was a once-for-all sacrifice that broke the power of death for all.  

What about resurrection? 

If there is life beyond this life what does it look like? Is it merely reprinting? A chance to try again? Or is there, as Adam 2.0 leads us to believe, a resurrection into a whole new world that even science fiction cannot begin to imagine? 

At its heart, Mickey 17 asks profound existential and ethical questions. It forces us to confront what it means to be human, what that human life is worth and how we deal with our mortality. It doesn’t provide us with answers but it invites us to wrestle with these crucial ideas. And in doing so, it points us back to the only hope that is worth having: a view of life where value is not earned, our existence is not expendable, and death is not the end. 

Celebrate our 2nd birthday!

Since March 2023, our readers have enjoyed over 1,000 articles. All for free. This 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?

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