I felt a shudder of déjà vu watching the mounting protests inside China this week of the Communist Party for censoring an editorial in Southern Weekend, a well-known liberal newspaper in the southern city of Guangzhou. It is all too similar to the disciplining in April 1989 of another Chinese paper, The World Economic Herald in Shanghai, and its editor, Qin Benli—events that played an important part in the gathering unrest in Tiananmen Square.
Michael Haneke’s Amour is the ultimate horror film. With its portrayal of the shocks, the cruelties and indignities to which old age and disease subject a happily married Parisian couple, it’s far scarier and more disturbing than Hitchcock’s Psycho, Kubrick’s The Shining, or Polanski’s Rosemary’s Baby, and like those films, it stays with you long after you might have chosen to forget it. Can a film be a masterpiece and still make you want to warn people not to see it? Can a movie make you think that an artist has done something extraordinary, original, extremely difficult—and yet you cannot imagine yourself uttering the words, “You’ve got to go see Amour”?
Quentin Tarantino’s Django Unchained is in love with European allusions. What might have started as a way of explaining Christoph Waltz’s German accent (he’s an immigrant, etc.) seems to have spread into the plot. Schultz is surprised to learn that Django’s wife is called Brünnhilde (actually, Broomhilda) von Shaft (via Wagner, presumably, and maybe Isaac Hayes), and has learned to speak excellent German from her German owners. On a leisurely evening among the fake boulders, Dr. Schultz tells Django the story of Siegfried’s rescue of Brünnhilde, foreshadowing the ring of fire that will eventually encircle Broomhilda’s place of imprisonment, and Django’s avenging raid, rifle in hand, to free her. A trained “Mandingo” fighter named Dartagnan inspires some back-and-forth about The Three Musketeers before the predictable payoff from Dr. Schultz: “Alexandre Dumas is black.”
Because of the conditions of their production, sitcoms tend to have something in common with life itself: no one knows in advance when they’re going to end. The full arc of a TV series is not usually mapped out in advance, the show is subject to abrupt cancellation, and there is no artistic consensus on how to handle its conclusion even when writers know that the end is coming; a television series might have an elaborate finale or simply finish out a given season without fanfare. All this gives most sitcoms a certain sense of indeterminacy—we’re bound for no obvious destination—that also applies to the characters’ relationships. As long as each episode has its own tidy, reassuring little ending, audiences tolerate a great deal of open-endedness when it comes to the hero or heroine’s romantic life.
One measure of how complicated Egyptian politics has become is that hardly anyone was surprised by the outcome of the constitutional referendum in late December. Amid the largest anti-government protests since the 2011 revolution, and following defections from his own cabinet and supporters, President Mohamed Morsi orchestrated a 64 percent approval vote for a new constitution. It had been hastily drawn up by his political allies and subjected to withering criticism; and there was low voter turnout and widespread indications of tampering. Nonetheless, the result seemed to show that, for all the millions of Egyptians who have lost patience with the new leadership, there are many others who continue to crave stability, even if the price is another authoritarian government.
On my walk this afternoon, I saw a store window full of manicurists at work, a green grocer on a sidewalk watering his tomatoes and peppers with a hose, and a pharmacist sell with a wink something to an old man.
Far more is at stake in Barack Obama’s decision on whether to nominate Chuck Hagel to be Secretary of Defense than whether Chuck Hagel is nominated. What the president decides will bear on: his effectiveness in his second term; any president’s ability to form a government; whether an independent voice can be raised on a highly sensitive issue in opposition to the views of a powerful lobby and still be named to a significant government position; whether there is actually a proper nominating system; whether McCarthyite tactics can still be effective more than half a century after they were rejected by a fed-up nation. And, by the way, what will be the direction of American policy in the Middle East? In particular, how adventurous will we be toward Iran? Have we learned anything from the calamitous foreign policy blunders of the past decade?
There is a problem with the arguments made by Mo Yan’s defenders, and that is what the Chinese call xifangzhongxinzhuyi. This phrase does not translate easily, so please pardon my awkward rendering as “West-centrism.” What if Solzhenitsyn, instead of exposing the gulag, had cracked jokes about it? Would we have credited him with “art” on grounds that his intended audience knew all about the gulag and appreciates the black humor? Or might it be, sadly, that only non-whites can win Nobel Prizes writing in this mode?
The killings in Pakistan this week of nine members of a Polio vaccination team were heinous. But they also point to some serious problems with a UN-led campaign to eradicate Polio. For one thing, in conflict areas where the US is trying to route out insurgents with drone strikes, the UN is often not seen as neutral. But more fundamentally, the lavishly funded, multiple immunizations that the program requires don’t always make sense to ordinary poor people who are struggling just to keep their children alive. In order to avoid further tragedies, donors should work more closely with local people to improve the health of children in general, rather than strive for some romantic victory over a single virus alone.
Over the past ten days, China has been riveted by accounts of what authorities say are its very own doomsday cult: the church of Almighty God, which has prophesized that the world will end today. Authorities claim the group has basically spun out of control, forcing them to arrest 1,000 members in the biggest crackdown on a spiritual movement since the Falun Gong sect was banned in 1999. It would be easy to see this as just a Chinese version of the global Mayan craze. But following decades of suppression, religious movements have become a potent force in China, making groups like Almighty God a growing challenge for the new government. Above all, Beijing is struggling with the question of social control—how much it can continue to wield over an increasingly wealthy, educated, and assertive population.