the sleeping alone review of films: Robin Hood (2010)

summary: I liked it better when it played as Braveheart, The Patriot, Lord of the Rings, and Saving Private Ryan.

I wondered after watching the new Robin Hood if there was ever a point during filming when someone slipped up and accidentally referred to Russell Crowe's character as William Wallace instead of as Robin. It's also entirely possible that someone accidentally referred to Cate Blanchett's Marion as "Eowyn"--dye Blanchett's hair blond and you have a dead ringer for Miranda Otto's version of the handsome noblewoman-warrior of Middle Earth.

I swear to you that there were even hobbits before this film's end.

And that's not all: There was a beach-storming mission, complete with what appears to be the exact same landing craft props used in the opening scene of Saving Private Ryan. There were villagers locked by soldiers in a burning building: All of the smoke and fire, with none of the crisis of conscience or emotional gravity played out the first time around in The Patriot!

This version of Robin Hood is presented as a prequel, focusing on the details of the lives of Robin and his Merry Men leading up to their days as outlaws. Usually a prequel tells a different story than the one you already know, but this version of Robin Hood doesn't tell you much you didn't already learn from watching the previous 7,000 versions of the Robin Hood story. And of course, any details that are new to the Robin Hood canon are cribbed from the movies I listed above and probably a few other films that I haven't thought of yet.

The hobbits rode ponies when it was time to do battle with King John's orcs.

It does make a valiant attempt to be epic, and it does this primarily by plunking down sweeping shots of the English countryside accompanied by orchestral music. These scenes are, as you can probably imagine, completely gratuitous; they serve absolutely no purpose except perhaps as proof that, unlike the vast majority of epic films, this one was filmed in the actual region where the story takes place.

Bully for them, I guess. But as director Ridley Scott ought to know by now, authentic scenery doesn't equal an authentic story. An authentic story--an epic--is achieved through authentic details put together in a way that engages, surprises, and moves the audience. Homer knew this, which is why he had Achilles chain Hector up by the ankles and drag him in circles around the city. Tolkien knew this, which is why he had the smallest, simplest characters of his story raise themselves up to giants' height. And Peter Jackson knew how to pay homage to the epics that came before LOTR, including but not limited to Tolkien's trilogy itself, and still surprise and move us through the choices he made in adapting the story to the screen.

Ridley Scott knows something about how to tell a good story, as he showed in The Gladiator, the Alien trilogy, Alien,* and Thelma & Louise. And you might argue that these films are, at least to some extent, epics in their own right. But these films succeed on the strength of their characters, and because we care about the characters we care about their struggles against overwhelming odds. But epics generally tell a story through the characters that's larger than any single character--you might say that the primary character of the epic story is the story itself. Scott has not done as well in his attempts to tell this sort of story, as Kindom of Heaven and, now, Robin Hood attest.

I don't know: Maybe I'm quibbling here in my attempt to divide a good character-driven film from a good epic-driven film. I'm just trying to understand why a director who is as good at making films as Ridley Scott is can still come up with a film as gloriously, clunkily terrible as Robin Hood. If we can figure out what makes him fail, then we can just get together and tell him to stop making that kind of movie and keep making the kind of movie that proves his cinematic brilliance. Let Bartlet be Bartlet, I always say.



Robin Hood (2010) stars Cate Blanchett, Russell Crowe, and---oddly enough--Max von Sydow. It's rated PG-13 and contains some violence, mild sexual content, and a storyline so plodding that anyone under 13 is not likely to be willing to sit through the whole 2 hours and 20 minutes.


*Correction, 5/24/10, 8:40 a.m.: As Andres G. points out in the comments below this post, Ridley Scott was responsible for only the first film of the Alien trilogy.

VozMob: a neat project working in support of immigrant rights

I just got back from a work-related meeting in Arizona, and I'm therefore feeling a need to counteract my willingness to visit a state whose newly passed anti-immigration law is one of the most deeply and overtly mean-spirited, evil-minded, and willfully ignorant pieces of legislation I can imagine.

Here's a neat project I heard about while I was in Arizona: VozMob, or Voces Moviles, which I was introduced to by Ben Stokes, in comparison to whom I feel woefully inadequate. Here's the description of this effort to give voice to undocumented immigrants and day laborers, according to the VozMob website:

Voces Moviles (vozmob) es una plataforma para que trabajadores y trabajadoras inmigrantes en Los Ángeles puedan crear historias sobre sus vidas y comunidades directamente desde sus teléfonos celulares. Vozmob le ayuda a la gente lograr una participación más amplia en la esfera pública digital.

Here's a rough translation into English:

Mobile Voices (VozMob) is a platform for immigrant workers in Los Angeles to create stories about their lives and communities directly from their mobile phones. VozMob helps people achieve wider participation in the digital public sphere.

According to Ben, one of the goals of this project is to fight bigoted, anti-immigrant rhetoric of the sort exhibited by the site daylaborers.org, whose members drive around looking for groups of immigrants, then taunt them, call them names, and otherwise antagonize them by engaging in incredibly juvenile and embarrassing behavior. When the targets of their abuse respond in anger, someone takes a picture and tosses it up online, using it as proof positive! that immigrants are rapists and murderers!

This is a beautiful project, one that appears to do real, important work in supporting immigrants' ability and willingness to name and claim their experiences.

(self-)sabotaged by my email program

file under: goddammit, everything's ruined.

I discovered yesterday that my email program's settings were misconfigured, leading to this result: A subset of the email messages I've been sending out were never received by the intended recipient. They were never received by anyone at all. Worse, the emails that I know I sent simply no longer exist anywhere in my email archives, even though I double-archive everything through multiple email accounts.

I don't know how to even begin to deal with this mess.

Because god knows how these dropped emails have shaped my personal and professional relationships. How many people think I've ignored them completely, because they never received the email response to their single request? How many people think of me as basically dependable, except for the handful of times that they were waiting for something that never came? How many people think of me as the kind of friend who usually responds to email?

And this doesn't even touch on how my misconfigured email program has undermined my work at crafting my email identity. Like most people, I make decisions regularly about when and how to send email based on how I hope to be perceived by others. This is an important aspect of building a professional identity these days, and if you don't spend time thinking about how your email use colors your colleagues' perceptions of you, you damn well better start thinking about it.

So that's down the toilet for me too. I had to reconfigure my settings, which meant that every email I was holding in my inbox as part of my ongoing to-do list has also been sent to the archives. Which means that the hundreds of smaller things I've been saving to follow up on when the time's right--those have disappeared on me as well.

I can hear you techno-skeptics now: That's what happens when you rely too much on technology. That's where blind faith leads you. That's why nothing beats good old face to face communication.

Which would be fine, if digital communications tools hadn't led to an explosion in sheer numbers of personal and professional relationships that need maintaining. There's simply no way to keep up with those relationships without tools like email. I've had days characterized by dozens of email conversations maintained over hundreds of emails. Say what you will about the "richness" of in-person communications as compared to email conversations, but there are times when rich conversations are unnecessary. There are times when shit just needs to get done.

And email can be a fantastic tool for getting shit done, especially when the tool is working as we've come to expect it to work. When emails get dropped, though, the tool turns into the exact opposite of a shit-getting-done tool. It becomes a tool that complicates things exponentially.

For me, the lesson here is not that I need to rely less on digital communication tools, and it's not that I need to approach these tools with a consistent attitude of skepticism. The lesson is that effective use of digital communication tools must be supported with a critical computational literacy approach to those tools.

Because I'm the one who misconfigured my email program in the first place. I trusted the program to autoformat itself instead of using the manual setup feature. Then, when it first became clear several weeks ago that some of my emails were not being received, I assumed the fault lay with others' programs. I even wondered if someone was hacking into their email accounts, because I trusted my email program.

Even now, I think but am not positive that I've resolved the issue. There are a couple of reasons for this. The first is that I've never spent a lot of time learning about the language of these sorts of things. IMAP, POP, SMTP--none of those letter groupings mean very much to me (though they certainly mean more to me now than they did before I spent a day repairing my broken email program). But the email programs we use don't really bother trying to explain those terms to us. They figure it's information we don't need to know, since we can trust the programs to know how to set themselves up.

Trusting auto-configuration is one of our biggest mistakes.  I can't do much to repair the damage I did to myself by allowing auto-configure to misconfigure my email program, but I can commit to never again allowing auto-configure tools to override me. From here on out, I'm committing to always choosing the manual setup option for every new tool or program I use--not because I believe this will lead to smooth sailing from here on out (it won't), but because I need to learn how to manage the tools I use in order to maintain control over how, when, where, and why I use these tools to interact with others.

Twenty-six years ago, Apple told us it would help us stand up against an Orwellian future. Somehow, in the intervening years, Apple stopped being the solution and started being part of the problem. In fact, if we've learned anything at all, it's that no major technology-based corporation exists to help us think more critically about the tools we use. This is why it's up to us to make smart decisions. It's up to us to be the chainsaw--or, if you wish, the flying hammer--we wish to see in the world.

principles for ethical educational research

I've been thinking lately about the burden of speaking for others.

Because I'm an educational researcher, and speaking for others is the heart of what we do. We walk into a classroom, watch some things happen for a little while, then make decisions about which stories are worth telling, and how, and why, and to whom. And this is precisely what we're supposed to do. This is precisely why we head into the classroom in the first place: to tell stories about what learning looks like.

But it can be such a heavy burden, this speaking for others. You know the burden is heavy when the simplest challenge is finding a way to represent what happened in a way that everybody would agree is reasonable and accurate. But that's not where our responsibility ends, because no research findings are politically or socially neutral. Every representation of research is an articulation of a belief system; it's an expression of a worldview; it's a document that leads people to act in ways that can help or hurt the populations we hope to represent.

And the burden gets heavier for researchers working with marginalized, oppressed, or disenfranchised populations, since speaking for these groups can so easily fall into a reproduction of the oppression that rains down on them from all around. Paulo Freire warns us against the "false charity" that so often comes from members of dominant groups who wish to help the oppressed:

False charity constrains the fearful and subdued, the "rejects of life," to extend their trembling hands. True generosity lies in striving so that these hands--whether of individuals or entire peoples--need to be extended less and less in supplication, so that more and more they become human hands which work and, working, transform the world.

It seems to me that false charity emerges when a person becomes too confident that she knows and understands the needs and interests of the oppressed groups she hopes to represent. False charity can therefore look like an awful lot of things: Research focusing on vocational education for poor kids. (Why would we dare to assume working class kids wouldn't want to go to college?) Research showing working class kids are capable of doing college-level work. (Using college readiness as our measure of 'success' allows policymakers to continue to make decisions that assume that college readiness is the most important goal, thereby continuing to marginalize kids for whom college is neither desired nor possible.) Research documenting the learning trajectories of immigrant students. (We're at a cultural point at which nearly anything that's said about immigrants, especially in America, can be twisted to hurt the very populations it's intended to help.)

I've been working in a small alternative high school populated primarily by lower class and working-class kids. I've seen miracles happen in this school for many of its students, and I've met graduates of the school who talk about their time in the school as the most powerful and important educational experience of their lives. Sitting in a classroom in this school, or walking down its halls, or talking to its students, reminds me of how powerfully transformative an education can be. I wish you could all spend a day at this school. You would walk out joyful, hopeful and optimistic about the future of our children. You would walk out with a renewed faith in human beings.

But you won't get the chance to visit this school, because the school board decided to shut it down. I probably don't need to tell you that I think this is a mistake. I further believe that the decision to close this school was motivated by a deep cultural prejudice against poor kids. We don't often say it out loud, but we hold a cultural belief that a child's value is largely determined by the likelihood that she will go to college; our culture is embarrassed by its children who are poor, who live in rented houses or youth shelters or foster care, who are not college-bound. Our society is built on the backs of these kids; we need their labor to keep our society running--and this need only embarrasses us all the more.

It's the job of researchers who work with marginalized populations to represent their research in a way that not only serves the best interests of those populations but also helps to rewrite the cultural narrative that keeps these populations oppressed. It's not easy work, simple work, or quick work, but it's necessary work.

With these things in mind, I want to offer a set of principles for educational research that I hope can help guide researchers in our work with marginalized populations--and maybe our work with all sorts of learning populations.

1. We exist in the service of the communities we work for. I have to believe that when we forget this, it's on accident. But we must never, ever forget that our work should first of all support the needs and interests of both the learners and the educators working inside of our chosen learning communities. This means that we have to actually talk to the learners and educators to find out what they want, and we have to take them at their word and not, for example, guess that if they knew more about the world they'd want something different.

2. We exist to serve the needs and interests of the communities we work for. It is not our job to decide whether a community's interests are good or right; it's only our job to work in service of those interests. If a researcher can't get behind the stated needs and interests of the members of her chosen research community, then she needs to find another community to research.

3. It's our job to represent our work in ways that support ethical decisions by policymakers and external stakeholders. Educational researchers serve as an important bridge between learning communities and policymakers who make decisions about the futures of those communities. One of our most essential roles is to represent research findings in a way that is clear and useful to policymakers while also representing to those policymakers findings that support the needs and interests of the communities we serve. I'm not saying this is easy. I'm just saying it's essential.

4. All educational research is social activism, and all educational researchers are social activists. There is no such thing as politically neutral educational research. Let me say that again: There is no such thing as politically neutral educational research. All statements of research findings are statements of a belief system about the role of education, and all researchers must therefore do research that both aligns with and serves to articulate that belief system. Further, all researchers must make their belief system clear, to themselves, to the communities they work for, and to policymakers who make decisions about those communities. They must always ensure that their belief system aligns with the needs and interests of the communities they work for, and if there is a conflict then the community's interests always trump the belief system of its researchers. If the ethical conflict is irreconcilable, then the researcher must find another community to represent.

Here I want to crib a quote from Jim Gee, who laid out his own set of principles for ethical human behavior in his book Social Linguistics and Literacies. After describing these principles, he made this declaration:

I would claim that all human beings would, provided they understood them, accept these conceptual principles. Thus, failing to live up to them, they would, for consistency’s sake, have to morally condemn their own behavior. However, I readily admit that, should you produce people who, understanding these principles, denied them, or acted as though they did, I would not give up the principles. Rather, I would withhold the term ‘human’, in its honorific, not biological, sense, from such people.

This declaration was made in the second edition of Gee's book; if you own the third edition, don't bother looking for the quote--for reasons that are unclear to me, he removed it and instead simply asserts that we really shouldn't bother trying to change the minds of people who disagree with these ethical principles. I want to call for a return to the stronger language. Given the incredibly high stakes of public education in America, we don't have time for politeness. We're in a fight for the very lives of the students we serve, and it may be that too much politeness is what got us here in the first place.

Jay Smooth on people who act like they don't pay attention to politics because they're smarter than the rest of us

Here's Jay Smooth smacking down people who say they don't pay attention to politics because every politician is the same, nothing changes, etc.:

"You can’t be on the Know-Nothing team all season and then put on the Know-Everything jersey at playoff time. That’s your team. Stay over there. If you never pay attention to politics, then you don’t get to come over here and tell me how politics affects my life."

Get mad at ignorant people. Visit Jay Smooth's site, ill doctrine.

against 'tolerance'

I want to share with you a beautiful piece of prose I encountered via Out Magazine. The essay, "Riding in Cars with Lesbians,"  by Helena Andrews, is the memoir of a woman who grew up with a pair of painfully abusive mothers. Though they mainly directed their abuse at each other, the scars crisscrossing the writer's emotional terrain are evident everywhere you look. Here's an excerpt:

A 99-cent store dry erase board saved my life. I’d never given the thing much thought before using it to slash manic slaps of marker onto our Frigidaire. The grown-ups were in the living room arguing during the commercials, trading insults to a soundtrack about sunglasses. Frances, we need to talk about this. My name is Geek, I put ’em on as a shocker. Do whatever you want, Vernell, leave me out of it. Man, I love these Blublockers. I hate you. Everything is clear. Keep your voice down. They block out the sun. Why? Helena knows what a bitch you are. Oh, yeah, I gotta get me some.

I also love this piece because it presents a clear-eyed picture of an abusive household that happens to be headed by a pair of lesbians, though really, the author treats the gay issue as a secondary thing. Sure, the teenaged daughter is embarrassed to have two mothers--but her embarrassment is depicted as on par with the range of things our parents can do to embarrass us. A trashy car, embarrassing wardrobe choices, the fact of a mother and a stepmother with no father in evidence--it's all approximately equally embarrassing.

We need this sort of narrative.

We need people who can talk about members of the LGBTQ community in terms as human as those we've traditionally reserved for mainstream (straight) people. Gays are neither the vile, depraved and hellbound pedophiles that religious and far-right political groups would like you to believe; but neither are we the perfect angels who only have missionary sex at night with the doors locked and the lights out, who want nothing more than a house in the suburbs and our allotment of stock options and children, who pray to the Lord Our God each night before we go to sleep. Like most people in the world, most LGBTQ people fall somewhere in the middle of the continuum. Sometimes we want to act up and act out; sometimes we want  to toss up our queerness like a flaming red mohawk:

And sometimes, like my friends Elaine and Nancy, we just want to get married:

And sometimes, as in Helena Andrews' essay, we're far less generous and kind than we wish we could be. Sometimes we can't help but talk shit about our partners, even in front of children. Sometimes we're mad enough that we can't help but take a swing or two, even at the people we love.

It's not okay to behave badly, but it's okay to acknowledge that gays could be better or worse people, depending on the day or the circumstances. It's okay to acknowledge that gays are decent people, beautiful people, sometimes heroic people, but mostly gays are just average people who are trying to live their lives as fully and kindly and with as much joy and love as they can.

I'm not a fan of the notion of "tolerance," mainly because I believe it suggests that the people who are supposed to be "tolerated" must be proven to be acting "tolerably." That's not equality; that's patronizing. That's a power differential that favors the status quo. That's charity, handed out to the trembling hand held up in supplication. That's a stunted revolution that permits only the most limited type of dancing.

I prefer multiplicity, openness, dialogue. I prefer that we strike down the cultural narrative of gays as a monolithic group walking together in lockstep, especially since that narrative is not borne out by the truth of "gay culture." I prefer--I propose--that we craft a new narrative, one that presents members of the LGBTQ community as exactly as diverse, as variable, as perfect and flawed, as everyone else in the world.

ice cold hands taking hold of me: planning for the Supernatural season finale

Next Thursday, May 13, at 9:00 ET, the season finale of Supernatural will air. I cannot tell you how excited I am about this. I've spent a lot of time pretending like I don't care about Supernatural, just in case they find out and decide to cancel it on me as they like to do every time they learn about something I love.

But this is one of the best shows on broadcast television right now, and what thrills me most of all is thinking about how much this show has evolved. In the early days, it really was a show about a pair of ghost-hunting brothers who chased supernatural beings around. It didn't even appear to be particularly courageous in those early days. The first time Dean Winchester died, back in season 2, he asked the reaper who had come to claim him what death was like. "Oh no," she said. "No spoilers." You figure, yeah, nobody wants to touch that one.

I shake my head and laugh in disbelief at 2006 me who thought Supernatural would take the safe road. Since then, we've seen heaven. We've seen hell. We've seen angels and demons and we've learned God's backstory.

And you guys, this isn't even the neatest thing about Supernatural.

The neatest thing is the evolution of the relationship between the Winchester brothers. They really did have hopes and plans for their lives, and everything got railroaded by a series of events that were out of their control. They hate each other for it, and they love each other desperately. And they squabble, and they nag, and they fight the hounds of hell to save each other, and they act as if they understand each other perfectly, even if they can't see each other clearly. It's beautiful and tragic and true to the dysfunction of life.

I wish I could embed an example here, but CW, the channel that airs Supernatural, has found a way to keep most clipes unembeddable. Instead, I'll show you three clips that I can embed here: The promo that aired before ths season began, featuring Ralph Stanley's song "O Death," followed by the trailer for the season finale, also featuring Ralph Stanley's song. Then the last clip is a music video that aired at the end of an episode this season. I'm including it because it makes me happy.









And here's the music video.