This Review Reveals Minor Details About the Plot.
Give Me That Old Time Religion
Plot Overview
An African sangoma, practitioner of the dark arts, big buck Negro
M'Gushu Randoku (played energetically by former NFL jock Vernon Davis) procures
a rich & powerful White client Shelby Farner (Brian Kurlander)
who wants magic (muti)
to sway a “big,” business vote. Under the tenets of muti, eating certain
body parts harvested live is supposed to make the eater an invincible
warrior; the screams serve to awaken the gods (“The more intense
the scream, the more powerful the muti.”) He's trolling sports venues for a young
thing to sacrifice per his client's specs: a dreamy-eyed bluestocking
who likes to compete. He finds the “perfect” mark in
naïve Katie whom they pick up from her junior track practice by
pretending Shelby is a friend of her parents.
Clinton, Mississippi Homicide Detective
Lucas Boyd (Cole Hauser) is having bad dreams and troubling visitations
after his daughter's death, his wife's suicide, and a pedophile's
shooting. He snows the review board, avoids his shrink appointment,
and refuses to take any time off. He is stumped by a spate of murders
showing organs extracted live, but the medical examiner Bill has
identified attendant herbs as African in origin. Lucas goes to consult
African studies professor Dr. Mackles
(Morgan Freeman) at Millsaps College in Jackson.
Ideology
In a sparsely attended lecture
hall—during summer school judging by the Independence Day
parade—Dr. Mackles is giving
his spiel: “There is an impossibly thin line between sanity
and madness and it's not always possible to know which side of that
line we're standing on.” He develops his thesis that it's not
just cultural differences but in every culture, this difference between
wrong–others & right–self. He says some cultural tropes
developed since ancient times would seem so alien to us that our best
characterization of them would be “insanity.”
Mr. Hobbs pipes up that this is the twenty-first century. He can take his phone to Google and find a comprehensive description of any cultural belief in twenty minutes. Dr. Mackles assigns him to take his phone to Google and write an extra-credit paper on a cultural custom so alien that it would scare the bejesus out of us if it ever became planted among us.
For those not settled in the sands of
time, I offer this remedial history lesson, with apologies to those
who don't need it. The biblical story is widely known of Adam &
Eve's temptation and fall in the Garden of Eden, how the woman ate
the forbidden fruit and gave it to her husband to eat (Gen. 3:6), God responding by increasing
the severity of the woman's childbirth pains (Gen. 3:16) and making man's toil onerous
(Gen. 3:17-19.) What is less well
known—except in places like the Bible Belt—is a redo of
sorts to ameliorate man's difficult labor. Noah's father Lamech had
(Gen. 5:29) “called his name
Noah, saying, This same shall comfort us concerning our work and toil
of our hands, because of the ground which the LORD hath cursed.”
They still had to follow the earlier template to get a reprieve. Instead
of the forbidden tree to be respected by the first couple, there was
old man Noah whose work break was to be respected by his (Gen. 6:10) “three sons, Shem, Ham,
and Japheth.” They can be formed into two pairs: the eldest
Japheth & Shem, and the youngest Ham paired with his own son Canaan
making the numbers even. By way of analogy from a May Astor novel,
we see “Walter Carewe & his enchanting Beatrice, who …
bore him their three children: Virginia, Charles, born a year apart,
… Elsie, two years younger. … Virginia and Charlie had
been a unit within their family unit. Dad and Mum were a unit. Elsie
was another unit, like a small soft bud attached to the Mum and Dad
unit” (16–19). In the Genesis account of the Flood, is
a mystery woman, the mother of Ham. (Gen. 9:18-19) “And the sons of
Noah, that went forth of the ark, were Shem, and Ham, and Japheth:
and Ham is the father of Canaan. These are the three sons of Noah:
and of them was the whole earth overspread.” Let's look again
at Noah's story (Jasher 5:14-17):
And the Lord said unto Noah, Take unto thee a wife, and beget children, for I have seen thee righteous before me in this generation. And thou shalt raise up seed, and thy children with thee, in the midst of the earth; and Noah went and took a wife, and he chose Naamah the daughter of Enoch, and she was five hundred and eighty years old. And Noah was four hundred and ninety-eight years old, when he took Naamah for a wife. And Naamah conceived and bare a son, and he called his name Japheth, saying, God has enlarged me in the earth; and she conceived again and bare a son, and he called his name Shem, saying, God has made me a remnant, to raise up seed in the midst of the earth.
Shem and Japheth were full brothers, Ham was born at a later date (the youngest, see Gen. 9:24) perhaps from a different mother. Noah's wife was older than he was. Perhaps at 580+ years she was no longer able to bear children after the first two. She didn't have any more after the flood, even though it was a time to repopulate the Earth. Maybe she stopped bearing before the flood. Ham could then have been stepbrother of the other two.
Researcher Mark DeWayne Combs posits that, “Although Jasher specifically references the births of Japheth and Shem, there is no such reference to the birth of Ham. … that Ham may have been much younger than his brothers and that he may have had a different mother” (389). Combs also observes, “Fathering a child, particularly a son, through a handmaiden or servant girl would not have been an uncommon or forbidden practice in that time period” (165). Historian Kenneth M. Stampp remarks that “Apologists for slavery traced the history of servitude back to the dawn of civilization and showed that it had always existed in some form until their own day” (14).
Come the deluge and the ark's passengers could well be a model for, (James 5:13) “Is any among you afflicted? let him pray. Is any merry? let him sing psalms.” There was undoubtedly a lot of distress on their voyage occasioning a lot of prayer, and their eventual landfall would have been accompanied by much celebration. As ordained minister Tom Dooley points out, “Such a long period of ark living must have been quite tiresome. No doubt Noah's family was thankful for their safety and provisions; however, one could imagine them becoming restless, ready to get their feet on dry land again” (59).
When (Jasher 6:40–41) “they all went out from the ark, they went and returned every one to his way and to his place, and Noah and his sons dwelt in the land.” They'd been cooped up together long enough, so now they spread out somewhat according to some preestablished pecking order. God (Jasher 6:42) “said unto them, Be fruitful and fill all the earth; become strong.” To become strong meant, among other things, taking their needed meds when sick, along the lines of, (James 5:14) “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord.” Children are always getting sick. Here it seemed to be Canaan's turn whose elders would have been his father Ham and grandfather Noah. Oil in Bible times was a medication, as when the good Samaritan (Luke 10:34) “bound up his wounds, pouring in oil and wine,” and as Paul advised his acolyte, (1Tim. 5:23) “Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.” Grapes grow in the summer, but once they're fermented, the wine can be stored throughout the year. Noah got into the store while setting an example for a work break, establishing period(s) of escape from hard work per Lamech's saying. Authoress Marie Kay once described something similar:
“To become happy,” my father and grandfather had often told each other, “to make one forget, yes. That's what wine is for, but never to get one drunk. That is only for derelicts, not for men.” ¶… My grandmother often said, “Merry, yes. Highly merry, well, once in a while. Drunk, never. That's … not for us.” (157–8)
Yet still there is the matter of bonding, as in a Hartzell Spence novel:
“Aw, come on,” they said. “You don't really know a fellow until you get tight with him.”My observation told me this was true. The inseparable friendships in our house were drinking companionships. The great men were drinkers. A man was not quite a comrade, no matter what his attainments, until he had been on a binge. Once he had come in well oiled late at night and the fraternity had greeted his bleary eyes the next noon at lunch with the raucous song of brotherhood, he was one of them. The difference was subtle but it was there.
Only recently one of the bashful boys, who had been treated casually by the fraternity had come in drunk. The next noon every face at the dining table beamed, and every throat burst out with song:
Here's to Herbie, tried and true,
He's a Phi Psi through and through. (333)
Noah's drunken incident humanized him as a mighty man of history with his extraordinary achievement, not merely a pious religious figure. In the Bible story it was the occasion for Noah to sort out his sons' destinies for many generations.
In our movie TRK, the detective drinks on the job, and with the medical examiner, and with the chief. The detective with his partner visit a watering hole after work.
Looking forward from those points they might rate a line from a Greg Bear novel: “Dicken reached into the shopping bag and produced a bottle of Merlot. ‘Zoo security could bust us,’ he said, ‘but this is the least of our sins. Some of what needs to be said may only be said if we're properly drunk.’” (235)
By chance or design this exceptional indulgence of Noah interfered—it had to inconvenience someone—with Ham's youngest son Canaan's need, and Ham could well have been the low-status brother from another mother.
Instead of the wily serpent we had Noah's wife as an on-the-spot agent, who since she isn't mentioned, did well incurring no rebuke. She would have made herself scarce giving Noah some space to relax when he started drinking. (1Tim. 2:9-10) “In like manner also, that women adorn themselves … with good works.” Being a virtuous woman (Prov. 31:27) “She looketh well to the ways of her household, and eateth not the bread of idleness.” She would not have let grass grow under her feet but would have gone straight to visit Ham to make adjustments regarding their diminished store of medicinal alcohol, like the homespun heroine in an Andrew Taylor novel:
Mrs Arabella was a woman of decision. Having made up her mind to do something, she did not postpone it and did not permit half-measures. The inoculation of the household was arranged the following day and put into practice on the day after. (175)
Ham showed up shortly at Noah's tent to check out the cause. He fell to temptation by mocking his dad to his two brothers, but they would have none of it. This is parallel to Eve earlier failing first then offering the fruit to Adam who accepted it, but here the older brothers did not go along with Ham, so we'd expect them to receive a blessing rather than a curse such as it was. The distribution of labor had to be readjusted to account for the new workers' holiday(s), and Ham for his insolence left himself and his family line open to taking up the slack. Depicted below is that scene rendered in a Civil War vintage woodcut, made after a drawing by Julius Schnorr von Carolsfeld (German painter, 1794–1872) from his archive, published in 1877.
The alternate image text by licensor iStock.com/Getty Images explains what happened here to Noah and his fermented grapes: “When he drank some of the wine, he got drunk and uncovered himself inside his tent. Ham, the father of Canaan, saw his father's nakedness and told his two brothers who were outside. Shem and Japheth took a garment and placed it on their shoulders. Then they walked in backwards and covered up their father's nakedness. Their faces were turned the other way so they did not see their father's nakedness (Genesis 9:21-23).” They covered the old man to prevent him from catching a chill in the mountains as it was no longer summer. Ham's show of disrespect to their patriarch is like the treatment of a revered matriarch in a Seymour novel:
I don't think
she'll be pleased to know that her picture is now a source of amusement
throughout Naples. When she knows, and she soon will—it's
inevitable—that her daughter … is in part responsible for her
being photographed with bare thighs and most of her arse on display, I
believe she'll feel resentful towards you. (131)
Ham had put himself in jeopardy according to, (Prov. 30:17) “The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.” Especially pertinent in this case is Noah's control over the animals including the raven (Gen. 8:7) and he is not unique, at least not in literature. Novelist Ted Bell writes of a chief inspector who “had been beaten to within an inch of his life and nearly pecked to death by countless killer ravens. All the while locked inside the cage of a Victorian aviary” (357.) There is even biblical precedent for it when some kids mocked a man of God for not having a covering of hair on his head and they got mauled by hairy beasts. (2Kings 2:23-24) “And … as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head. And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them.”
There's a parity of eye loss and servitude
given in (Exodus 21:26) “And
if a man smite the eye of his servant, or the eye of his maid, that
it perish; he shall let him go free for his eye's sake.” Ham
and his line—represented by Canaan in his lineage—could
be given servitude rather than mutilation. This would be in keeping
with the sentiment of Job in, (Job 31:7-8) “If my step hath turned
out of the way, and mine heart walked after mine eyes, and if any
blot hath cleaved to mine hands; Then let me sow, and let another
eat; yea, let my offspring be rooted out.” In that woodcut-derived
picture above we see Ham after disregarding his mom's caution, checking
up on his dad, getting carried away by an eyeful of the dishabille
inebriate, and gesturing with his hands to his brothers. If he were
to “sow, and another eat” and his “offspring
be rooted out,” that would mean becoming a slave and his
offspring being carried away in slavery. Perhaps Mrs. Noah
persuaded (2Peter 2:5) “Noah
a preacher of righteousness” to go easy on his son, as did a
preacher's wife in a Jack Williamson novel:
“Down on your knees!” The preacher unbuckled his belt. “And beg the Lord's forgiveness—”
“Joseph!” His mother caught the preacher's arm. “For Jesus' sake, not today!” …
He never knelt. Before daylight next morning he took the preacher's wallet and the keys to the red Chevy pickup and drove west to try his luck in Las Vegas. Near Flagstaff, he ran off a curve and totalled the pickup. When the police brought him home, the preacher told them to take him on to the lockup where he belonged, but his mother begged till they agreed to drop the charges and send him to a military school. (22)
The Bible's account leans towards the military service option. (Gen. 9:24-27) “And Noah awoke from his wine, and knew what his younger son [Ham] had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.” When Noah woke up, he blessed as a pair the lines of his two respectful sons and cursed Ham's line—pairing Ham with his youngest son Canaan as was Noah's wont to go by twos—giving them servitude to his other two sons'. (Jasher 73:35) “For the Lord our God gave Ham the son of Noah, and his children and all his seed, as slaves to the children of Shem and to the children of Japheth, and unto their seed after them for slaves, forever.”
Ham's youngest son Canaan is the particularly noted recipient of the punishment. Later when the Israelis invaded the promised land, the Canaanites were due for destruction, but the Gibeonite branch (the Hivites of Joshua 11:19 & Gen. 10:15-17) did a deal with Joshua who was the Jewish leader. They'd heard what happened to other Canaanite tribes, so they sent ambassadors dressed as if they'd come from a long journey (Joshua 9:3-6) and persuaded Joshua to make a league with this “distant” tribe. When it was discovered they'd tricked Joshua into sparing them, (Joshua 9:24-27) he made them bondmen, which was more to their liking. If this trick is indicative of the character of the original Canaan, he might well have been malingering to get out of his chores, which would also help explain Noah's hesitation to coddle him with wine. At any rate Noah deserved to relax with some of the wine store after his hard work.
The dynamic of hoarding is addressed in (James 5:4) “Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.” The God of rest would have the workers spend a portion of their earnings for fun and relaxation—they deserved it. The hoarder would fraudulently hold back that portion of their due, giving them bare sustenance. Curiously, the hoarder would have his skin blackened (James 5:3) as a witness against him.
More germane to modern times is perhaps the lineage of Cush, Ham's oldest son (Gen. 10:6,) Cush meaning black in Hebrew, having settled in Africa, some of his to become in later years African slaves. Researcher Bodie Hodge confirms that, “As a general trend, Ham is the father of many peoples in Africa” (122). Dr. Ide adds, “Ham sired four sons: Cush (translates as ‘black’) … and Canaan the youngest” (62). A description of their lot might be got from a 1924 Thomas Shastid Novel:
“the tumult which I heard as I came toward the shore!”“A caravan of slaves,” replied the bishop. “Gone now. Driven through the village like cattle, they are on their way to a larger place south. There a great ship awaits them. It will take them over to islands in the west—to labor, to sorrow, to die.”
“But I thought such things had been banished by law.”
“Here, as in Starlight, laws are often broken.” (160–1)
“Driven through the village like
cattle” curiously touches on birds' mutilation as in a Thames
Williamson account of a migration: “as they went crowds of birds
hovered over them, hawks and ravens and gulls, all feeding upon the
lemmings” (46) according to some hierarchy and pecking order.
In fact he even writes of a kind of double jeopardy: “fawn still
raw on the shoulder where that eagle tore it … A monstrous
raven has slipped down and is clinging to the fawn with the torn shoulder,
plucking savagely at the wound” (8). The carrion birds customarily
go first for the eyes of a corpse, “already the eagles have
been there, and have plucked out its eyes” (57).
The Proverb has “ravens of the valley pick[ing] it out” and “the young eagles eat[ing] it.” That speaks of geographical separation, the valley being distant down low and the aerie way up high where the eagles nest. The mama eagle, of course, transports the plucked eye to her chicks. She would represent the ships of the transatlantic slave trade, the ravens would be the native slave hunters, and the end user slave owners would be the “young eagles,” the last stop for these Negro slaves.
In TRK
a respected black from one village captures (“I got him”)
a misbehaving black from another village, cuts out his eyes, and mails
them in a package to a white man whom he'd offended. We see him eating
the eyeball.
When one-third of the population of the erstwhile Confederacy had consisted of the much-maligned Sons of Ham, the blacks had really been of economic, social and psychological value to the section. Not only had they done the dirty work and laid the foundation of its wealth, but they had served as a convenient red herring for the upper classes when the white proletariat grew restive under exploitation. The presence of the Negro as an under class had also made of Dixie a unique part of the United States. There, despite the trend to industrialization, life was a little different, a little pleasanter, a little softer. There was contrast and variety, which was rare in a nation where standardization had progressed to such an extent that a traveler didn't know what town he was in until someone informed him. The South had always been identified with the Negro, and vice versa, and its most pleasant memories treasured in song and story, were built around this pariah class.
The deep concern of the Southern Caucasians with chivalry, the protection of white womanhood, the exaggerated development of race pride and the studied arrogance of even the poorest half-starved white peon, were all due to the presence of the black man. Booted and starved by their industrial and agricultural feudal lords, the white masses derived their only satisfaction and happiness from the fact that they were the same color as their oppressors and consequently better than the mudsill blacks. (141–2)
In 1960 author Caskie Stinnett wrote, “Did you ever hear of the Freedman's Bureau? Well, it was set up right after the Civil War to help freed slaves get established. I'm not positive but I believe somewhere in this labyrinth of marble there's a small unit of the Freedman's Bureau still working away. I don't know what it does—maybe nothing. But it's there” (113.) If Noah's pronouncement settled generational servitude on Ham's line, then Thomas Jefferson's Declaration of Independence graced the Negroes with unending bureaucratic emancipation.
The professor after being questioned about his family, told the detective: “In certain cultures I could have your head or another body part as an apology to make me feel better. Greece, Asia, certain African tribes, if a certain member of a tribe offended another member by delving too deeply into his personal affairs, the chief could have that person killed and the body part delivered as a gift. A way of saying, ‘Problem solved’.” Noah was violated in his person, and the eyeball representing “farsighted” was the price for this transgression, there substituted for by long-lasting enslavement of the offender's line. A thin line exists between sanity and madness, the abolitionists on one side and the ancient Bible culture on the other.
Production Values
“” (2023) was directed by George Gallo. Its screenplay was written by Bob Bowersox, Francesco Cinquemani, Luca Giliberto and Jennifer Lemmon based on a storyline by Bob Bowersox, Francesco Cinquemani and Joe Lemmon. It stars Talia Asseraf, Bob Bowersox and Virginia Dru Bramblett. The acting was mediocre throughout.
This one is unrated in America. It's technically shoddy. The policemen on both sides of the Atlantic cross each other's lines of fire when clearing a building, but that's due to the witchman's finger spell on their deployment enabling him with his athleticism, and whom they want to take alive, to easily escape. The cop did not know artificial resuscitation. The medics were kept busy. Its kind of predictable. Runtime is 1½ hours.
Review Conclusion w/a Christian's Recommendation
You know, this movie is mercifully easy to forget. There seems to be some deep philosophy here; maybe someday I'll get it. It does have some good action scenes, however. I don't know what kind of sick bunny would enjoy it. Maybe that's the point.
Movie Ratings
Action factor: Edge of your seat action-filled. Suitability for children: Not rated in the U.S. In the UK it's 15. Special effects: Well, at least you can't see the strings. Video Occasion: Better than watching TV. Suspense: Keeps you on the edge of your seat. Overall movie rating: Three stars out of five.
Works Cited
Scripture quoted from the King James Version. Pub. 1611, rev. 1769, 1873. Print. Software.
The Book of Jasher. Translated from the Hebrew into English (1840). Photo lithographic reprint of exact edition published by J.H. Parry & Co., Salt Lake City: 1887. Muskogee, OK: Artisan Pub., 1988. Print, Web.
Astor, Mary. Incredible Charlie Carewe. Copyright © 1960 Mary Astor. Garden City, NY: Doubleday & Co., Inc., 1960. Print.
Bear, Greg. Darwin's Radio. Copyright © 1999 by Greg Bear. New York: Ballantine Books, 2000. Print.
Bell, Ted. Patriot. Copyright © 2015 by Theodore A. Bell. New York: HarperCollins Publishers. Print.
Chay, Marie. Pilgrim's Pride. Copyright © 1961 by Marie Chay. New York: Dodd, Mead & Company. Print.
Combs, Mark DeWayne. End the Beginning. USA: Splinter in the Mind's Eye Pub., 2014. Print.
Dooley, Tom. The True Story of Noah's Ark. Copyright © 2003 by Tom Dooley. Green Forest, AR: New Leaf Pub., 2016. Print.
Hodge, Bodie. Tower of Babel: The Cultural History of Our Ancestors. Green Forest, AR: New Leaf Pub., 2013. Print.
Ide, Arthur Frederick. Noah & the Ark: The Influence of Sex, Homophobia and Heterosexism in the Flood Story and its Writing. Las Colinas: Monument Press, 1992. Print.
Schuyler, George S. Black No More. Copyright, 1931, by The Macaulay Company. Reprint by College Park, Maryland: McGrath Publishing Company, 1969. Print.
Seymour, Gerald. The Collaborator. Copyright © 2009 Gerald Seymour. New York: The Overlook Press, 2011. Print.
Shastid M.D., LL.B. Sc.D. etc, Thomas Hall. Who Shall Command Thy Heart? Copyright 1924 in the United States of America by Thomas Hall Shastid. Publisher to the University of Michigan, Ann Arbor, Michigan: George Wahr, 1924. Print.
Spence, Hartzell. Get Thee Behind Me. Copyright, 1942, by Hartzell Spence. New York: Gosset & Dunlap Publishers. Print.
Stampp, Kenneth M., Professor of American History at the University
of California (Berkeley).
The Peculiar Institution: Slavery in the
Ante-Bellum South. Vintage Books, 1955. Print.
Stinnett, Caskie. Out Of the Red. Copyright © 1960 by Caskie Stinnett. New York: Random House. Print.
Taylor, Andrew. The Scent of Death. Copyright © Andrew Taylor 2013. London: HarperCollinsPublishers. Print.
Williamson, Jack. The Black Sun. Copyright © 1997 by Jack Williamson. New York: Tom Doherty Associates, 1997. Print.
Williamson, Thames. The Earth Told Me. Copyright © 1930 by Thames Williamson. New York: Simon and Schuster, Inc. Print.
bibles.n7nz.org