Thursday, 3 October 2019

Rise of a Batman Villain

Note: This essay was written in June, 2017. It's about what I was perceiving as real life Batman villains entering the US political arena, told through the prism of Martin Shkreli and his dealing with members of the Wu-Tang Clan. An entertainment site had accepted it for publication, and then, unable to find a place for it in the news cycle, returned it to me. Shit happens. I like this piece, so I'm posting it here. 




It barely mattered that Martin Shkreli was the son of immigrant Albanian and Croatian working class parents. Economically, physically, and in terms of his publicized bad behaviour, he fit the role of the rich white male enemy. Known as both “pharmabro” and “the most hated man on Earth,” Shkreli became a key figure in the internet culture wars, as well as a harbinger of a changing world landscape. 

One part of the Martin Shkreli story made national headlines: As CEO of Turing Pharmaceuticals, he raised the price of a life-saving drug called Daraprim, used to treat rare conditions toxoplasmosis and cystoisosporiasis as well as prevent complications with HIV/AIDS, from $13.50 to $750 per pill, a 5000% increase.

Yet, Shkreli’s brush with notoriety didn’t end here. He wanted to push his celebrity further, and decided to do so by picking a fight with famous Staten Island rap outfit the Wu-Tang Clan. Shkreli could propel his star by latching onto hip-hop culture--upsetting its fans by attempting to control the distribution of art, and displaying a clearly troubling stereotypical appropriation of black mannerisms. It was a new means for a new type of celebrity: The real life supervillain. 

This supervillain label really crystallized with a video that Shkreli leaked online on January 28, 2016. Appearing on camera in a dark blazer covering a dress shirt buttoned down to his chest (and looking exactly as threatening as that description implies), the 32-year-old launched into a diatribe aimed at Wu-Tang Clan rapper Ghostface Killah (aka Ghostface, aka Tony Starks, born Dennis Coles).

“Dennis! I’m gonna call you by your government name. You’re not a Ghostface Killah, I’m sorry.”

Though Shkreli’s statement implies he’s encountered other, more genuine ghostface killahs, he doesn’t bother defining “ghostface killah” as a term for his audience of over one-million viewers.  

“For whatever reason, you think it’s okay to beef with me. But that’s a big mistake. You’re an old man who’s lost his relevance, and you’re trying to reclaim the spotlight from me. That’s not gonna work, and if you ever say this dumb shit again, this album, this Shaolin, I’m gonna erase all your shit from this album.”

Shkreli is daintily holding a glass of white wine in the hand he uses for pointing at the camera. His other hand is used for horizontal karate chop gestures—a form of “talking with your hands” body language, if one’s language is based upon a misunderstood appreciation of martial arts movies and hip-hop. For example, he emphasizes the phrase “all your shit from this album” with a left to right hand motion that alternatively signifies slicing someone’s throat.

Shkreli is surrounded by three taller masked members of his crew, cloaked in black, though the one on the right is wearing a The North Face hoodie and the one on the left speaks in a form of appropriative black dialect that feels like minstrelsy, although he’s saved of such accusations by a ski mask obscuring his flesh tone. 

“You be a ghost fo real mothafucka! “ the guy on the left says.

Shkreli agrees adding, “Without me, you’re nothing. I’m not gonna let this slide. I expect you to write me a written apology from the heart. You think you’re the only tough guy from New York City?” (TMZ)

The video feels like bad community theatre, the type where participants can’t find inspiration, so they resort to the tough guy posturing of a Tarantino-influenced film school project. Attempting to begin his own “rap feud” - the type that made headlines between Ice Cube and Cypress Hill (Cypress Hill felt Cube had stolen some lines from their song “Throw Your Set in the Air,” which resulted in three call-and-response dis-tracks titled, “No Rest for the Wicked,” “King of the Hill,” and “Ice Cube  Killa”), Lil’ Kim and Nicki Minaj (Kim repeatedly claimed Minaj stole her look, to which Minaj replied she was being used by Kim to revive her career), Nas and Jay Z (nobody really understands this one), or, later in the pop realm, Taylor Swift and Katy Perry (something about stealing one another's tour dancers followed by media remarks on female solidarity) - the most common response Shkreli managed to evoke was embarrassment.  

The nature of Shkreli’s beef has an intriguing context. On November 24, 2015, he purchased the only copy of Wu-Tang Clan’s most recent (and unheard by the public) album, the double-CD Once Upon a Time in Shaolin, for the price of $2 million. It’s up to Shkreli to release the album as he sees fit, if at all, and his demeanour doesn’t indicate he wants to do any favours. Ghostface expressed that this was unfair to fans. What Shkreli was doing was more than just a pathway to public villainy, it’s a pathway to the appropriative world of performative rap villainy.


It’s instructive that Ghostface Killah’s response to Shkreli video response (again on video, and again placed online for public consumption) begins with a clip from the 1966-1969 live-action Batman TV series, where The Penguin (Burgess Meredith) sics his goons with the call to action, “All right, boys! Armed umbrellas!” Ghostface was seeing Shkreli as “a fake-ass supervillain,” a human cartoon who cared less about the impression he was making than of making one at all.  

Batman villains are, in general, a different species from other superheroes’ nemeses because their goals are less about illegal accumulation of wealth than receiving credit for disturbing social ruin. Chaos is a form of power. Fame is its own reward. They often start as well-meaning people who are somehow wronged by those in power, and transformed into grotesque vengeful nihilists.

Now, it’s uncertain whether Shkreli was ever wronged by his boss, an acquaintance, or by society at large, but his endgame is essentially the same as The Riddler’s, The Joker’s or Ra’s al Ghul’s. He cares about being known at the cost of virtue. What Batman stories teach us is that there’s a thin line between good and evil, healthy and insane, and any of us could slip to the other side without notice. Ghostface may be “an old man,” but he’s able to recognize the onset of this new breed of American threat. 

“Check his face out, man. Carved up, nose. Walking around with fake goons like he’s tough and he ain’t got a real bone in his body. I’m just letting y’all know, he’s a fraud. And on top of that,” gesturing to a paused television image of Shkreli’s head imposed on Pee-Wee Herman’s body, “you want to come at me after you done bought a Wu-Tang album for $2 million, acting like we washed up rappers? I’m a washed up rapper, but you bought a washed up rapper’s album for $2 million! Who’s washed up now?”

Ghostface catches himself caught up in the same mode of insults and braggadocio of his opponent, switching to the moral high ground of, “I don’t care how much money you got, cause money don’t make you a man, bro.”

This eleven-minute response video is easier to digest than Shkreli’s taunt, even as it employs a similar tactic. There’s less of a sense that Ghostface is playacting, hence condescending himself to his opponent. There’s also one surprising moment here—a change of tone that brings the inanities of celebrity culture drama, performative outrage and weaponized misuse of social media down to earth. 

            There’s suddenly a knock at his kitchen door, and three women enter wearing white t-shirts bearing the title “2 MIL SUCKER’ and Shkreli’s face inside the Wu-Tang Clan symbol. One of these women is established as Ghostface’s mother, who taunts Shkreli’s idiocy while Ghostface paces in the background muttering variations of “Tell him, mom.” 

The second woman’s identity isn’t revealed, and the third is his sister, who leans in for a close-up, and puts everything in perspective. She immediately starts crying, and if it seems too well-timed to her speech, it at least looks authentic. “I’m 59 years old. I never had medical insurance.”

            She then pulls back her hair to reveal a scar on her forehead where she had a brain tumour removed, admonishing the young entrepreneur for his business practices. It’s a moving moment even if its staging (and subsequent effort to push Ghostface’s own brand of CBD oil as medicinal alternative) feels opportunistic. (Drzodiaktv)


It should also be stated that Martin Shkreli won’t publicly agree that his drug pricing is costing anyone their life. After threatening to “smack” Ghostface Killah over the air on the popular syndicated radio show The Breakfast Club, Shkreli (continuing his self-imposed publicity tour) told host Charlamagne tha God that it’s drug companies, not consumers, who would be footing the $750 per pill cost of Daraprim, and this was just standard competitive business.

“Then don’t the drug companies have to charge [people] more for it?” Charlamagne retorted.

“Absolutely,” Shkreli said.

“Why do you want that?”

“I don’t want that. This is one of the smallest drugs around. It’s rarely used.” (BreakfastClub)

In other words, Shkreli is arguing that Daraprim’s price doesn’t matter, because not many people use it, anyway. It’s an empty logic, designed to sway the gullible.  

In a video interview, he flat out told a fashionably bored Vice reporter that he’s not evil. He after all has interests: chess, his hoverboard, video games, guitars, science, all normal enough things that make a young man seem to have human layers. (Vice) It’s his tendency to taunt American values callously and unapologetically in the public eye that’s so troubling. 

Batman villains also like to taunt their opponent, and the populace at large, via televised threats.

In the 1989 movie blockbuster Batman, The Joker (Jack Nicholson) does just this. Interrupting an Action News broadcast, an ad appears where the maniacal clown, seated in a beach chair against a tropical backdrop, flaunts his beauty product Smylex. Female models with grotesque perma-grins repeat the mantra , “Love that Joker!” The movie cuts back to the female news anchor, dead on the ground, bearing the same horrific mouth disfigurement. 

Unlike Shkreli, The Joker isn’t after money. He even states that people have bought products containing Smylex already. Both are, however, after fame through grand statement. 

The Joker has likewise created his own celebrity feud. “Batman! Batman? Can someone tell me what kind of a world we live in where a man dressed up as a bat steals all of my press.” It takes no leap of imagination to see echoes of that in, “You’re an old man who’s lost his relevance, and you’re trying to reclaim the spotlight from me.”

A key element of the Tim Burton-directed film is that Batman and The Joker are artists of opposite stripes. One hates the media and prizes anonymity. The other wants fame at the cost of principle.

“I make art till someone dies,” The Joker explains.

These are cultural figures who, placing the lives of others in their hands, are also political ones. 

If Shkreli is going to be hated, like The Joker, he’s going to be hated on a grand scale. He’s going to affect people who haven’t heard about him. He’s going to make those people hear about him. The misguided idea is that one goal will cancel out the other, as if to ask, “How can I be evil if I’m famous?” 

 “He has the power to do something really cool,” Wu-Tang leader RZA told a reporter. “He can do something to allow people to hear the record. That would be really good for art and really good for the Wu fans.”

Shkreli wasn’t finished trying to deny rap fans the music they like, either, as he pleaded with Kanye West three days before the Valentine’s Day 2016 release of his album The Life of Pabloto sell it to him instead, so he could of course keep it in storage and not listen to it. 

His message “aiyo @kanyewest last minute can i buy your album so it dont get released publicly” (sic) was unreturned by West, but met with a flurry of annoyed Twitter replies. Then, as if for no reason but to annoy the Kanye West fanbase further, Shkreli added, “Kanye and his label are legally required to take my offer to their Board of Directors. This should delay the album by a few days.” 

User @HouseShoes fired back, “I cannot wait til someone beats you up.” His reply was Liked by other Twitter users 293 times. 

Shkreli never ended up making a deal with Kanye West for The Life of Pablo, and as far as the public record is concerned, no one has beaten him up yet. Today, he hosts a YouTube vlog, where listeners Skype with him live on air, often seeking financial advice or administering abuse.

The act has made Shkreli an antihero for partisan times. He’s become a figurehead of sorts for the alt-right, a development in far right ideology that rejects mainstream conservatism, and that’s fringes include White Nationalism. 

Like any cultural figure worthy of attention, performance is as important as policy.

“What’s up? What’s up?” Shkreli tries to get the attention of a young black woman who has appeared on his video stream. “Wit yo fake ass eyebrows. What’s up?”

His racial trolling gets her attention. “Wait, wait, wait. Hold on. You talking to me?”

“Yeeeaahhh.” His face lights up as he tries on this forced Southern drawl. 

“All right, let me talk to you. Your fuckin’ face disturbs me. But that’s not why I called in,” she says, her voice getting louder with every sentence. “Why I called in is because you’re a stupid piece of shit!”

At this, Shkreli stands up, plucking at the electric guitar he’s holding, pacing the room.

“You are killing people!” she continues. “You are so obsessed with black people, but you’re killing people in Africa by jacking up the prices of HIV, AIDS and Malairia medications. So fuck you!”

With this, Shkreli puts his face in the camera, mugging, playing every hurtful black stereotype he can think about at once.

“So what if I did? So what? So what??”

The Martin Shkreli Minstrel Show is a truly ugly sight, but it makes people mad. It gets him attention. It’s the emptiest goal of power, and one of the newest: The political figure who wants to become part of pop culture.

“You told Charlemagne that you want to smack Ghostface!” she replies, attempting to expose his cultural roleplaying for all its ridiculousness.

“I will! I’ll smack him! I’ll smack you, too!” (FreeMartinShkreli)

Sometime over the past ten years, the internet became this place of warring labels: the alt-right, Bernie Bros, SJWs, the Tumblr left, the South Park right. With it, arrive, people like Martin Shkreli who exist at ideological extremes to gain attention. As tolerance lessens, so does any willingness to understand, or respectfully communicate, with one’s opposition. Shkreli was one of the first to reach this pedestal in a world opening its gates to bullies; people who give lip service to politics, but are really about the elevation of the self. 

After Edward Nygma rebranded himself as public nuisance The Riddler on the influential noir toned Batman: The Animated Series (1992), he trapped Commissioner Gordon in a virtual reality video game, forcing Batman and Robin to solve his puzzles, or risk Gordon’s, and their own, demise. It’s as unproductive an exercise in cruel power as Shkreli wishing to deny listeners the chance to hear Wu-Tang Clan and Kanye West albums simply because he can. The name of the episode: “What is Reality?”

When the Joker falls to his death at the end of Batman, authorities are puzzled to still hear laughter emanating from his body. From his coat pocket, an investigator removes a gag laughing-prop, still cackling. 

It’s unknown where Shkreli’s saga will lead next. But he paved the way for a new order of Batman villains: He disturbed the flow of life and seemed to be having fun doing it. 




Works Cited


Bloomberg, “Wu-Tang’s RZA Doesn’t Regret Selling Album to Martin Shkreli,” Jan 6, 2016

Breakfast Club Power 105.1 FM, “Martin Shkreli Interview at The Breakfast Club Power 105.1 (02/03/2016),” Deb 3, 2016

Drzodiaktv, “Ghostface Killah Kills Martin Shkreli (Verbally, Politically, & Emotionally),” Feb 19, 2016

FreeMartinShkreli, “Martin Shkreli attempts to bring an ignorant racist back to reality [WARNING MELTDOWN],” Feb. 22, 2016

TMZ, “Martin Shkreli – Shut Your Mouth Ghostface Killah – My Goons Will Take You Out!!,” Jan. 28, 2016

Vice, “Martin Shkreli On Drug Prices and Playing the World’s Villain,” Jan 29, 2016

Sunday, 31 December 2017

2017 IN REVIEW

It's maybe because I'm no longer required to watch movies I wouldn't see otherwise, but 2017 struck me as a strong year for cinema. If there wasn't much that was truly mind-blowing, there was still a lot of interesting stuff happening if you kept your eyes open.


Top Movies of the Year:


1) Your Name. (Makoto Shinkai)

The title is about as bad as if the title were Add Title, but this time-and-gender swapping teen romance exhibits a visual flair (I don’t know how “eye-popping” is defined, except it’s this movie) and understanding of shared human longing that’s missing from most of contemporary culture’s status quo naval gazing. Your Name.’s Optimistic Pop Melancholia is anything but nondescript. 



2) Okja (Bong Joon-ho)

Fine, it’s vegetarian agitprop. Yet the miracle of Bong Joon-ho’s film about the clash of innocence with corruption (about a young girl attempting to rescue her bioengineered superpig best friend from becoming packaged meat) is its ability to frame ideology as both humanist argument and startling fantasy thriller. It risks spectacle and plunges into tragedy. 



3) My Life As a Zucchini (Claude Barras)

This French-Swiss stop-motion animation about unloved children plumbs dark subtext (one character memorably quips that his parents “went completely nuts”—a kid movie side-admission as jolting as Babe: Pig in the City’s “My owner tied me in a bag and throwed me in the water”), but it’s My Life as a Zucchini’s delicacy, joy, queer-inclusivity, and bright bold colours that triumph.



4) Blade Runner 2049 (Denis Villeneuve)

Rather than repeating Ridley Scott’s hugely influential future-noir aesthetic, Denis Villeneuve takes it to its broken down endpoint, where a predatory social order (holographic women-playthings are mass produced and potential-Replicants better show their damn birth certificates) navigates a billboard-prison dustbowl. Blade Runner 2049 gets tripped up on blockbuster-overplotting, but is a more emotional experience than the original, rendering complaints that it’s too “cold” especially suspect. 



5) Before I Fall (Ry Russo-Young)

The most maddeningly reviewed American movie of the year. This is both a result of critics’ unwillingness to take teenage (especially teen girls (especially POPULAR teen girls)) emotional reckoning seriously when removed from camp artifice, and cultural dismissiveness of “kindness” as a virtue worthy of artistic focus, even in an epoch as dark as this one. Before I Fall uses the Groundhog Day template to clever, philosophic and humane ends evaded by the pointless Happy Death Day.



6) Maudie (Aisling Walsh)

Creativity as nourishment, and ultimately survival, in an intimate folk artist portrait. 


7) The Villainess (Jung Byung-gil)

Listen man, it has an opening first person perspective shootout that eclipses the one in Strange Days, and there’s an axe fight on a speeding bus where a dude is thrown out the door and onto an adjacent police car. It barely matters that I found the plot too convoluted to follow half the time. 



8) The Shape of Water (Guillermo Del Toro)

On top of her difficult, felt Maudie performance, Sally Hawkins pretty much owns this whole year. The Shape of Water’s simple conceit excels at selling its more potentially ridiculous audience demands (like Hawkins’ decision to fuck an anthropomorphic lizard) and makes them feel not just like a natural course of events, but earned. 



9) Twin Peaks: The Return Episode 8 (David Lynch)

This TV episode is better than any “movie” I saw this year, however, it’s still officially a TV episode so it can’t be number one. The most abstract installment of the new Twin Peaks serves as an alternative creation myth about aberration.



10) Black Mirror: San Junipero (Owen Harris)

This is also TV. I’m a little jealous of this script. 


Runners up: 
Girls Trip, Coco, Kong: Skull Island, Logan Lucky, Get Out, The Beguiled, I Am Not Your Negro, Lady Bird, Wonder Woman


Underrated:
Before I Fall, Ghost in the Shell, Valerian and the City of a Thousand Planets


Overrated:
mother!, Three Billboards Outside of Ebbing Missouri, Dunkirk, Colossal, Baby Driver


Fuck off:
Better Watch Out 


Not yet released, but recommended:
Bodied, Black Cop, The Crescent


Top Albums of he Year:

1) Charli XCX - Pop 2
2) St. Vincent - Masseduction
3) Björk - Utopia
4) Vince Staples - Big Fish Theory

Monday, 30 March 2015

GET HARD and Get Angry

“I think this would have been easier to watch in 2008.”
The moral flogging that’s greeted the release of Get Hard is less revealing of how movies have changed than of how we have. What was once accepted and ignored is now the target of op-eds like this one. What would have once been in questionable taste is now everything we are not, if we’re to be seen as good people.
You’ve probably heard at least one media outlet’s despairing summary of the Will Ferrell and Kevin Hart comedy by now. If not, I won’t sugarcoat it; there’s no way to make Get Hard sound innocent.
This is a movie about a racist white-collar millionaire (Ferrell) facing prison for tax evasion, who then, assuming that most black people in America have been incarcerated, hires his car wash’s manager (Hart) to show him preventative measures against getting raped by male inmates. In the social media/social justice age, this is what we term “problematic.”
            I can also point out that the release of every movie featuring gigantic A-list superstar Kevin Hart brings out a flurry of tweets from self-perceived enlightened white people asking, “Who the fuck is Kevin Hart?” But I won’t.
            Let’s get this out of the way: Get Hard is an ugly experience. As reasonably as one can argue that it’s actually confronting prejudices of class, race and sexuality (and again, this is only arguable), the grotesque heaviness of the subject of prison rape complicates both the audience’s will to take it all in stride as well as critics’ dismissal that it’s demanding to be taken that way.
            The truth is that Get Hard wouldn’t have raised too many eyebrows ten years ago, but today, as much of the leftwing is veering uncomfortably close to the right in half-informed demonization of individuals and artworks, it’s unacceptable.
            Like many of The Nintendo Generation (born between 1977 and ’82), I’m offended by everything.
Growing up in Canada, most children’s programming taught the value of sharing through the trope of adults talking to puppets. We all assumed that when our parents went to “work,” they were meeting with their own puppet friends, the same friends who came out again when we were sent to bed.
Nineties political-correctness just seemed necessary. It never hurt the career of anyone who wasn’t Andrew Dice Clay or Rush Limbaugh, and those guys were destructive relics, so much so that if you’d been using the P.C. term over the past fifteen years, it was a pretty sure sign of a bigoted agenda. Considering peoples’ feelings is just the right thing to do. 
This is why mainstream culture in the aughts seems to me, even in retrospect, so completely beguiling. It was a notably lawless age for media entertainment, a decade so anti-human it allowed for Bumfights and the commercial success of torture porn. It was also a time when film comedy had a routinely privileged nastiness to it. Bookending the George W. Bush presidency with Freddy Got Fingered and Role Models (both interesting, superior examples of ‘00s shock value comedy), there was a furor in the air, an aura that shit wasn’t right and we were plunging further into doom.

The Obama era is more about how to rectify things, and while this is a definite improvement in terms of inclusivity and positivity, as well as in condemning prevalent hateful attitudes, and the bigotry of non-representation, we’ve covertly become hypercritical of transgression. Compassion and forgiveness, once defining components of leftist ideology, are buried by our need to react rather than heal. Feedback is instant, so comedy is fearful. Everyone wants to be “a good person,” and movies like Get Hard are important, only because we can define ourselves against them.    

This evolution of our attitudes is most apparent by how difficult it’s become to watch only slightly older movies through 2015 eyes. I screened Idiocracy (co-written by Get Hard director Etan Cohen) last week for several friends who had never seen it. One expressed discomfort with the 2006 Mike Judge comedy’s repeated use of the expletive “fag.” Context only mattered so much. The (white male) lead in Idiocracy is transported to a dumbed down future where the prevailing fratboy culture perceives his heightened intelligence as effeminate. Judge is making fun of the type of people who would denigrate others that way. My friend isn’t wrong. She’s been sensitized by internet culture, and there’s progress in recognizing when something hurts others, regardless of its initial intent.
History has made us aware that (contrary to any George Clooney Oscar speech about how Hollywood is on the leading edge) mass entertainment often lags behind cultural enlightenment. Shameful examples of blackface taint even the post-Civil Rights era, and it’s been mandatory to not take such offenses in silence. The struggle now, as it faces comedies like Get Hard, is different. The conversations on what’s potentially harmful or healing have ceased. Get Hard is vile. The internet said so.
           
Dismissal can be a survival mechanism. Last summer, Sin City: A Dame to Kill For was met by box office failure and reviews mentioning that its attitudes were misogynistic. The original Sin City from 2005 is every bit as retrograde. It was never any fun for me, but many of these same critics now espousing their sensitivity liked it at the time. The same brand of misogynistic dialogue and amoral graphic mutilation was recently ok with them. We don’t talk about it often, but it’s incredible how prevailing cultural attitudes have changed so much in only a handful of years. If you ever enjoyed the first Sin City, try watching it today. It’s difficult to make it beyond the 45-minute mark.
            Literary legend, and occasional social media pariah, Joyce Carol Oates recently tweeted that the scene of Jack Nicholson slapping Faye Dunaway completely soured her most recent viewing of Chinatown. The Twitter crowd that previously scolded Oates upon misunderstanding a point she was making about patriarchal world religions mistreating women quickly put Chinatown in their crosshairs.  
Sometimes we look away if it’s an artist whose work we still consume and enjoy. Collectively, we have an unspoken agreement to never acknowledge that there’s a 2008 Katy Perry song called “Ur So Gay.”

            What brought on this cultural shift? How many of us really care about these issues, and how many of us just say we do for our social advantage?
            That’s impossible to answer without offending a whole bunch of people, and I want to believe everybody’s best intentions, but the problem as I see it is this: There is not a higher proportion of intelligent people now than there was before, while the internet has expanded the public forum and deepened our loneliness and longing for human connection. For that, we seek groups that will take us. Our perceived openness to diversity has maybe shifted its aim, but hasn’t impacted our longstanding problem of inadequate empathy.
Humans, particularly in the western world, still believe in black and white notions of good and evil. It’s comforting. It’s engrained in our genome. It’s why the most successful films have clearly defined heroes and villains, and it will always be why Michael Bay’s films are more popular than David Lynch’s. We’ve widened our net of what groups are acceptable, but we’re still failing to see others as complex individuals, made up of, at times contradictory, shades of grey.
            There’s no nuance in the condemnation of Get Hard. Like people who become targets in internet pile-ons, there’s a movement to define it by only its worst instincts. But why are we so confident of its malice?
            What Get Hard is attempting to say about cultural prejudice, and with what degree of success, is less important than its easy function as an object of derision. 
Broken down on its most basic terms, Get Hard is about how Will Ferrell learns how to stop acting like a stereotypical elitist white man and learns to act like a stereotypical impoverished black man. That sounds awful, because it’s funnier to describe it so reductively, but there’s a simple, undeniable sense of inclusivity to that character arc.   
            Cheap jokes and easy shots abound, yet the film is told largely through Ferrell’s subjective sheltered bigot perspective. His worldview expands, even if in limited ways and through gags that rely on prejudicial attitudes in their audience. This isn’t positive, exactly, but that doesn’t make it completely destructive either.  
           
Male prison sex has been an awful comedy crutch appealing to those of low-intelligence for ages, even appearing unquestioned as the premise of the 2006 Bob Odenkirk comedy Let’s Go to Prison, and just last year in homopanic-heavy 22 Jump Street. It’s not an inherently funny subject, and Get Hard does nothing to make it seem less than repulsive (I watched most of the film through a mildly disgusted scowl). The trick is that through that intensely unpleasant focus, the panicked comedy of Get Hard actually makes prison rape feel serious and disturbing.
            I’m not excusing the film. Rest assured, I’m not even recommending it. I merely wish to highlight a hostile, reactionary habit that’s overtaken our responses to pop culture. Get Hard is a hard act to swallow in that it’s clearly about issues of race and class, even as it’s openly sexist, and too often conflates the fear of male rape with homophobia, as though they were the same issue.
            So we opt to accept none of this. (Interestingly, Ferrell’s criminal charge results in the whole world turning against him, denying his humanity like the recipient of internet shaming, condemned as thoroughly as the film of which he’s the subject.)
Get Hard never quite feels subversive, but its shocked-dismissal calls to question whether there’s room for real transgression in today’s climate. Where would filmmakers who make personal observations on society, who have things to say and to satirize, and who risk upsetting moral standards by deepening our acceptance of individual neuroses, be able to stand? The culture, on both left and right, has become condescending and condemnatory. The smartest among us have learned it’s easier to avoid social risk and ignore the political opposition altogether.
We’re terrible at talking to one another, and social media has only highlighted and facilitated this. We make no effort to “know our audience,” to try and relate by learning to speak kindly and persuasively to those with whom we disagree. We’re raging without a vision when we need an end-goal of unity. There’s an irony in becoming more aware of injustice, while conversely learning to hate one another, painting the world as an idiocracy of allies and enemies. The left is at a critical juncture. Either it acts or just reacts. Either it takes charge or remains eternally judgmental. 
I realize the irony here. I’m doing the same thing as those whose behavior I’m opposing by using this lowbrow comedy as an easy jumpoff for larger cultural concerns.  

            As for Get Hard, it just kinda sucks.