Review
Culture
Film & TV
6 min read

No more heroes anymore

A nothing of a film robs Indiana Jones of a decent goodbye, leaving Yaroslav Walker yearning for something more black and white.

Yaroslav is assistant priest at Holy Trinity, Sloane Square, London.

A silouhette of an adventurer, wearing a fedora hat, stepping gingerly along a rickety bridge.
Indiana Jones searches for the exit in the twilight.
Walt Disney Studios Motion Pictures.

In a depressing sign that all creativity and originality is truly fading from the world, we are offered another India Jones film - Indiana Jones and the Dial of Destiny. We are offered a third farewell to a beloved character that robs him of all the wit, charm, charisma, and esteem he ever had. We are served a platter of mildly uninspiring nostalgia-bait cameos, CGI set-pieces, a plot thinner than a communion-wafer, and a finale that seems to be the sleep-deprived fever dream of an over-worked and over-caffeinated script writer meeting a deadline. 

It opens in style, and on comfortable ground. We’re back on the Nazis. GREAT! If there’s one thing Indiana Jones can do, it is punch Nazis. A hooded figure is dragged into a soon to be bombed castle that is being looted by retreating Nazi soldiers. The hood is removed, and we see… young Harrison Ford? Not quite, but not bad. As far as de-aging technology goes it could be worse…but then the voice. There is no way to get around the fact that 80-year-old Ford sounds markedly different to 45-year-old Ford, and that just rips you straight out of the film. 

The rest of the opening set-piece never recovers, and is so saturated with CGI, that it fails to engage or excite. This goes for much of the film (with the exception of quite a fun car chase through the streets of Tangier) – scenes set leagues under the sea, or miles high in the sky, are so weightless and empty as to be boring. Despite being far greater in scope, they don’t even come close to matching the rollercoaster tension of the mine-car chase in Temple, or heart-stopping wonder of the jump from the horse to the tank in Crusade, or the juvenile joy of the aborted sword-fight/shootout in Raiders. Anyway, Indy stops the Nazi train, seemingly dispatches Mads Mikkelsen’s Nazi scientist, and manages to steal the Antikythera mechanism of Archimedes. Toby Jones adds some light relief as his partner in adventure and is on screen far too little. 

Pheobe Waller-Bridge... does snark and sarcasm and raised eyebrows better than most, but that isn’t a good foil for Indy. Indy is the snarky one. 

Cut to 25 years later and Indy is a shadow of his former self: an alcoholic, exhausted, uninspired shell of a college professor, counting down the days to death now that he and Marion have separated. It is impossible to say who this film is for. It can’t be for fans of the original, who must be horrified to see the great Indy reduced to this. It can’t be for newcomers who have no way of understanding why this man is significant, and in what way this degeneration is meaningful. So, who is it for? People who hate the character and want him to be taken down a peg or two? This feeling seems to inspire the cameos also – don’t put Sallah and Marion in an Indiana Jones film for a combined screen time of five minutes or less! 

Anyway, the plot develops and there isn’t much of it, which is fine; an Indiana Jones film is ultimately a collection of set-piece fetch quests strung together, and that can be glorious…when done right. Indy must team up with his estranged goddaughter (who’s father was Toby Jones) and a bargain-basement Short Round (what I would have done to see Ke Huy Quan properly reprise the role) to find the other half of the Antikythera mechanism before Mads Mikkelsen and his group of Nazis who are hiding-in-plain-sight. Why? Time travel. Obviously. 

The performances are fine. Harrison Ford does grouch better than most, and seems to actually be putting effort in. Pheobe Waller-Bridge is…Pheobe Waller-Bridge. Being Pheobe Waller-Bridge is fine…is great! I think Fleabag is one of the best pieces of television we’ve had in the last decade (especially season two). She does snark and sarcasm and raised eyebrows better than most, but that isn’t a good foil for Indy. Indy is the snarky one, Indy is the mocking one. It isn’t Waller-Bridge’s fault, it is what she was given to work with, but it is annoying and upsetting. Mads Mikkelsen is brilliant – the one shining light in the gloom – because he is always brilliant and should be in all films. 

To say one genuinely, properly positive thing: the score is lovely. If this is John Williams’ final outing, then what a way to go! 

Do we have to break Indy down? Do we have to end with him so broken and pathetic that he would rather give up than fight, and who must be punched by his goddaughter for the film to be resolved? 

Clearly, I’m a little upset and am ranting somewhat…but this is important. Indiana Jones is an iconic character, especially to young boys. I don’t want to get into the discourse on men refusing to relinquish control of certain protagonist archetypes, because that isn’t what I argue for. Adventurers, spies, soldier, boxers, etc…all characters that have had excellent female lead portrayals and certainly should have more, if that is what creators and audiences want. But…can we have this not at the expense of a beloved character? Do we have to break Indy down? Do we have to end with him so broken and pathetic that he would rather give up than fight, and who must be punched by his goddaughter for the film to be resolved? 

Okay, let's try to take this out of a context that can lead to toxic online discourse. Let’s park the question of whether we’ve gone too far in breaking down good role models for young men (we have, and we ought to stop). Let’s just look at role-models in general. In the Church such role models are called saints. They point us to the practices and prayers that can bring us to holiness, that can bring us closer to God. We remember them for their great and mighty deeds. For some it is victory in great spiritual struggle – like St Anthony punching demons in the face. For others it is achievement in great theological study – like a St Thomas Aquinas or a Richard Hooker. Some are titans of charity – St Francis – who inspire others to set up schools and hospitals – a St John Bosco or the nuns in Call the Midwife.  

We don’t slavishly worship their every waking thought or act. We know they were human; they were fallible, they were sinners! Some saints are saintly because they give us an insight into their own complexity and nuance and fallenness – St Augustine’s Confessions is a text that everyone should read every year. But we don’t linger on their faults, and foibles, and indiscretions. That is a recipe for despondency. We know the saints weren’t perfect, but we look to their great and godly example for inspiration. 

 

It was C.S. Lewis who complained, almost a century ago, of the inability of post-war fiction to paint in black and white. I agree, and Dial is an example of this. 

I’ve complained in reviews before about the fact that we seem to be unable to have proper villains. This film doesn’t fall into that trap – Mads Mikkelsen’s Jürgen Voller is just evil, a proper Nazi, the most ‘Nazi’ Nazi there is, more Nazi than Hitler! – but it doesn’t want to give us a decent hero. I think it was C. S. Lewis who complained, almost a century ago, of the inability of post-war fiction to paint in black and white. I agree, and Dial is an example of this. Sometimes we need to be reminded of good and bad, holiness and evil, and that we ought to turn to one and away from the other. 

Dial of Destiny is a bit of a nothing film that robs Indy of a decent goodbye – he had a great one riding into the sunset with his father and with Sallah, and an okay one when he married Marion – but it is significant in continuing the trend we see of robbing heroes of their heroism, as other films rob villains of their villainy. It would be nice to see a return to great adventure epics showing us a bit of black-and-white. It is good for soul – it gives us something to aspire to, and something to flee from…it gives us an example to follow.  

 

2/5 stars – just watch the original trilogy. 

 

Review
Art
Culture
5 min read

The collective effervescence of sport’s congregation

Art captures how sport and religion are entwined throughout history.

Jonathan is Team Rector for Wickford and Runwell. He is co-author of The Secret Chord, and writes on the arts.

An impressionist painting of runners bunched together on the bend of a track.
Robert Delaunay's Coureurs.
Public domain, via Wikimedia Commons.

In 2022 I had the opportunity to attend the launch of Football and Religion: Tales of Hope, Passion & Play, a mixed media exhibition with works by Ed Merlin Murray, at the Aga Khan Centre Gallery. The exhibition explored the relationship between football and religion and how the two are often connected, with players praying on the pitch and fans observing religious rituals in tandem. The exhibition also examined football’s ability to champion social causes, promote marginalised voices, and create opportunities for inclusion and diversity 

The accompanying historical exhibits also revealed important collaborations with a variety of organisations and specialists in the field of football and religion. Among the archive material shown, books such as Thank God for Football! reveal that nearly one third of the clubs that have played in the English FA Premier League owe their existence to a church, while Four Four Jew: Football, fans and faith and Does Your Rabbi Know You Are Here? uncover a hidden history of Jewish involvement in English football. 

In an associated essay, ‘Football Is More Than A Secular Religion’, Dr Mark Doidge, Principal Research Fellow in the School of Sport and Health Sciences at the University of Brighton, noted: “Sport and religion are intimately entwined throughout history. Ancient Greek funerary games were seen as the most fitting way of honouring the death of heroes. The Olympics were held in honour of Zeus, which is why the ancient site of Olympia is home to sanctuaries, temples, and sports facilities.” 

Sport metamorphosed into a practice of effort, competition, and record-setting, sanctioned by artists in works that reinforced the cult of sporting heroes, relayed by the press.

While not focusing specifically on religion, as did the Aga Khan Centre exhibition, exhibitions organised for the Paris 2024 Olympics are also exploring stories of sport as culture, impacting on gender, class, race, representation, celebrity, science, and art.  

En Jeu! Artists and Sport (1870-1930) at Musée Marmottan Monet, Paris, builds up a portrait of the society of the second half of the nineteenth century, which gradually took pleasure in taking advantage of its free time to pursue sporting and leisure activities on land or water. Ranging from Impressionism to Cubism, the exhibition shows how sport and sportspeople were made into icons of modernity and the avant-garde. It also explores the ethical challenges and aesthetic aspects of how sports were perceived by artists such as Claude Monet and Edgar Degas and examines the metaphorical meanings of the heroic figure of the artist as a sportsperson, characterized by determination, stamina and a form of resistance. 

The changing social codes of sporting circles, where venues became theatres of physical prowess, are also examined. Sport metamorphosed into a practice of effort, competition, and record-setting, sanctioned by artists in works that reinforced the cult of sporting heroes, relayed by the press. Artists like Henri de Toulouse-Lautrec and Paul Signac identified with the qualities of determination and endurance of these sportspeople who sought to surpass themselves.  

Paris 1924: Sport, Art and the Body at Fitzwilliam Museum in Cambridge explores how the modernist culture of Paris shaped the future of sport and the Olympic Games as we know and love it today. The exhibition looks at a pivotal moment when traditions and trailblazers collided, fusing the Olympics’ classical legacy with the European avant-garde spirit. Paris 1924 was a breakthrough that forever changed attitudes towards sporting achievement and celebrity, as well as body image and identity, nationalism and class, race and gender.  

The fusion of modern Parisian cultural style with the Olympics’ classical inheritance gave the event a striking visual impact. Curators Caroline Vout, Professor of Classics, University of Cambridge and Professor Chris Young, Head of the School of Arts and Humanities University of Cambridge say: “The exhibition explores the look and feel of Paris 1924 as trailblazing and traditional, local and global, classical and contemporary. It brings together painting, sculpture, film, fashion, photography, posters and letters.” 

The exhibition also highlights the extraordinary achievements of the Cambridge University students who won no fewer than 11 Olympic medals for Great Britain that year, including the sprinter Harold Abrahams whose story inspired the award-winning film Chariots of Fire

Regular congregation at a sacred space to perform collective rituals creates a ‘collective effervescence’... 

Mark Doidge 

Paris 1924-2024: the Olympic Games, a mirror of societies at the Shoah Memorial in Paris highlights the issue of prejudice and discrimination, past and present by drawing on a century of the Olympic Games. Bringing together emblematic images of these sporting events, archive documents, films, extracts from the sporting press and personal accounts, the exhibition reveals the Games to be marked by friendship and excellence, but also as capable of being used for political ends which often reflect deep-seated trends in our societies. The exhibition pays particular attention to the Berlin Olympic Games organised by Nazi Germany in 1936 and to the athletes interned at Drancy during the Second World War. It also shows that the values of Olympism can be a real lever in the fight against racism and anti-Semitism and for a better society. 

Taken together, these exhibitions highlight the development of sport as a culture in ways that have a wide impact on society, including religion. In his essay, Mark Doidge highlights the work of the French sociologist Emile Durkheim who ‘identified that the key social components of religion are the foundational components of society’. Doidge notes that “Regular congregation at a sacred space to perform collective rituals creates a ‘collective effervescence’ where the individuals become a community and identify themselves as such”. He also notes the similarities with sport which provides a “way of understanding who we are - who we socialise with, how we see other people, and the ways in which we interact with others” – and which is, like life, “about rivalries and competition, solidarity and teamwork, division, and unity”.  

These similarities can lead some to privilege sport over religion but Doidge argues that sport “should recognise that religion is a key part of many people’s identity and sense of self, and work hard to be inclusive for all”. 

 

En Jeu! Artists and Sport (1870-1930), 4 April to September 2024, Musée Marmottan Monet, Paris. 

Paris 1924: Sport, Art and the Body, 19 July to 3 November 2024, Fitzwilliam Museum, Cambridge. 

Paris 1924-2024: the Olympic Games, mirror of societies, 6 May to 9 June 2024, The Shoah Memorial, Paris.