Review
Culture
Film & TV
3 min read

Thank you for being born

A thermonuclear ethical debate swaddled in a family road-trip comedy. Daniel Kim reviews Broker.

Daniel is an advertising strategist turned vicar-in-training.

Three people, one carrying a baby, stand on a dock side at a harbour
The brokers await a meeting with prospective buyers.

In 2009, a Korean pastor at Jusarang Community Church installed a small, two-way, hatch on the wall of his church. One way opened out onto the street where mothers could place unwanted babies anonymously and inconspicuously. On the other side, the child would be taken into a nursery, cared for, and put up for adoption. By 2019, over 1,500 babies were left in this ‘Baby Box’ and the scheme has spread out across Korea and other surrounding countries. Since then, it has continually raised challenging ethical, pragmatic, and social questions in the media. What about the legality and safeguarding of this scheme? What about the possibility of corruption and bad actors? Does it incentivise irresponsible motherhood? Is it better to abandon a baby than to abort it? Least to say, the topic is one that spins off into many controversial and toe-curling conversations.  

Hirokazu Kore-eda’s Broker is a film that is equally about all of these things, and also none of them. After a young woman decides to abandon her newborn child at a Baby Box she discovers that a pair of criminal ‘brokers’ are at work who take these children and sells them to childless parents. She decides to join them on the search for the right ‘customers’.  

If the premise conjures up images of a grim existential drama, you would be mistaken. If I were to describe this movie in two words, it would be ‘intimate’ and ‘humane’. It is not a moralising hit-you-over-the-head polemic. Instead, it is a thermonuclear ethical debate swaddled up in a warm, slice-of-life, road-trip comedy. Yet it manages to do this without feeling contrived or losing the empathetic depth required to do the topic justice. It humanises the ethics and portrays them in a heartwarming yet unsentimental narrative. For this alone, the writer-director Kore-eda deserves his plaudits. Rarely does the film feel heavy.  

Broker trailer

The tone of the film is measured and meditative without dragging. The lingering and deliberate cinematography doesn’t overstay its welcome and contributes to the calming, road-trip atmosphere of the film. There are some particularly memorable compositions during key dialogue scenes that will leave an impression - The Ferris Wheel. You’ll know what I mean.  

Set in predominantly rural coastal towns, the camera writes a subtle love letter to the South Korean coast. And at a time when the films that manage to gain wider Western viewership are heavy, Seoul-centric dramas, it is refreshing to see a film that points the camera to the rural coastline and celebrates its understated but lived-in beauty. In this way, the Japanese influences of the director shine through.  

The performances are strong all around. The ever-reliable Song Kang-ho of Parasite brings in a reserved yet dialled-in performance as a good-natured yet morally dubious broker which is worthy of his Best Actor award at Cannes 2022. Yet Ji-eun Lee’s performance deserves particular attention. Playing the mother, she inhabits the emotional core of the film with convincing depth and complexity. This is particularly impressive given that it is a debut performance in a feature film. The writing is gently comedic and delightful while being doggedly committed to portraying its characters as they truly are - in shades of grey and emotional complexity. Tackling such a thorny issue would have run the risk of characters becoming mere caricatures in the hands of a less sensitive screenwriter. 

To the question, what am I worth if I was abandoned, orphaned, divorced, poor, morally compromised, or whatever else? the film responds thank you for being born. 

The film does not seek to paint ethics in black and white clarity, resisting any effort to politicise or polemicise. Despite this, the core of the film is a celebration of life, an exploration of the meaning of family, and an unflinching affirmation of the inviolable value of the human individual. To the question, what am I worth if I was abandoned, orphaned, divorced, poor, morally compromised, or whatever else? the film responds: thank you for being born.  

From a Christian perspective, this was refreshing. Rarely does a film portray human complexity without cynicism. The ‘ethics of Life’ has made its foray into the cinema scene several times in the last few years including Ozan’s drama exploring euthanasia, Everything Went Fine (2021), or the more widely known Me Before You back in 2016 delving into similar waters. They bring with them their own nuanced perspectives, but they trend towards the possibility of death being more desirable than life. Into this conversation, Broker provides an uncomfortable yet much-needed counterpoint in which life wins. The film doesn’t glorify or heroise the Church's efforts, playing only a minor background element. Instead, it is the story of complicated, broken people stumbling through the best they can. 

Broker debuted in Cannes 2022, releasing in South Korean cinemas in June, but has only just made it into cinemas in the UK. It will probably not gain wider cinema openings like Parasite did, but if you have a chance to watch it at your local independent cinema, you are in for a heartwarming, meditative, and intimate experience, dripping with humanity. 

The real Baby Box

Explainer
Creed
Death & life
Monsters
Paganism
5 min read

Will the owner of ‘Halloween’ please come and collect it?

A mutant festival of saints, spirits, and supermarket costumes resists belonging to anyone
A witch, a priest and a druid stand in a store and look quizzically towards a halloween pumpkin
Nick Jones, Midjourney.ai

The trouble with modern Halloween is that it’s hard to say who it really belongs to. Our contemporary public holiday – 31 October, when people dress up as skeletons, light jack-o-lanterns, and go ‘trick-or-treating’ – has a few prospective owners.  

Perhaps Christians could claim it. The term “Halloween” is a shortening of ‘All Hallow’s Eve’, which is the day before All Saint’s Day (1 November) in the Church calendar.  

But this doesn’t fit with a few things. Don’t Christians dislike all that dressing up as evil spirits, and summoning up misrule and revelry? Instead, the case is made for a pagan ownership of Halloween: it was all due to a Celtic festival called Samhain (pronounced ‘sow-in’). This was a day for appeasing evil spirits, contacting the dead, and acts of mischief – all better fits for modern Halloween, surely? 

Sadly, we just don’t know enough about Samhain to say. We only have evidence about it from centuries after the Christian era, and in limited scraps like: “Samhain, when the summer goes to its rest”. It is unlikely the Christians invented this, to be sure – but none of the data tells us how it was celebrated.  

In fact, there is no evidence at all that All Saints Day was a churchy attempt to ‘take over’ a pre-existing pagan festival. From the get-go, Christians commemorated their dead on the basis that they were still alive in heaven, and able to bring prayers to God. A quick peek at the Book of Revelation (the final book of the Bible) gives a behind-the-curtain look: “and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel”.  

Over time, it became more official which ‘holy ones’, or saints, should be honoured at which times. This was not about making dead Christians into gods, though. A famous theologian called St Augustine explains the proper view of the early Christians as they kept hold of bones and clothing from their dead: “We do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God”.  

Gradually, a date was set to celebrate all those great men and women in heaven – from this came All Saints, or All Hallows Day. A tradition in northern Europe set this on the 1 November: “As a jewel worn on the brow sparkles time and again, so November at its beginning is resplendent with the praise given to all the saints” reports an English calendar from around 800AD.  

It is all well and good celebrating those who have made it to heaven. But what about the majority of Christians? Those who had died unrepentant and lukewarm – what on earth could be done for them? Here came another separate development: offering prayers and worship on behalf of those who had died as forgiven sinners, but who were still, if you like, serving their time for their bad choices.  

It gradually became the norm to tack that practice onto the pre-existing All Saints Day, so that the souls of regular Joes could have powerful heavenly intercessors close by. And so, All Souls Day became an established part of the Church’s year too, falling on 2 November.  

 

But here’s the twist. This season of ‘Hallowtide’ (All Saints and All Souls together) carried on for centuries, until England suddenly and violently abandoned it all in the sixteenth century. Seemingly overnight, the Reformations of the Tudor monarchs ended All Souls Day by scrapping all mention of a purgatory for the dead, and attempts to pray for them there. All Saints Day limped on in the new Established Religion as a remembrance of Christian exemplars – but they were not to be thought of as in radio contact from heaven anymore.  

Some people tried to carry on as usual, in illicit gatherings on hilltops, where they would burn straw, and gather to ask for help from great saints and pray for loved ones. But the majority followed the new religious settlement and tried to forge new communal rituals as best they could. The night still had a ‘supernatural’ afterglow thanks to centuries of the now-absent All Saints and All Souls. 

Then, in the nineteenth century, there was a comeback. Irish immigration to the USA and Great Britain plonked a fully formed Hallowtide into English-speaking culture again. It took like a duck to water. Perhaps this was to be expected. Here was a civilisation which had been rapidly deprived of its ordinary way of expressing connection to their deceased loved ones, as well as a sense of protection from heavenly guardians. They were clearly starving for some way to communicate feelings about ‘the beyond’, and to find hope in the darkening, colder days.  

‘Halloween’, really a modern döppleganger of All Hallow’s Eve, quickly became a popular national custom – a world custom, indeed, due to US influence. It took from Christianity that otherwordly atmosphere – but it did not jettison any of the customs that had arisen since the Reformation, and which were themselves continuations of folky responses to the coming of Winter; Samhain is almost certainly a part of that background here, even if it is not a direct connection, as we have seen. 

This Halloween mystery has a twist, then. Here is really a mutant of a festival that belongs to no one in particular - and that is the point. One could really call it one of modern pluralistic society’s great achievements. It has taken over management of this eerie season from the church, and arguably made a successful shared custom out of it. On the other hand, it is arguably consumeristic, tacky and frequently immoral: it was only a few years ago that supermarket costumes allowing people to dress as ‘mentally ill’ showcased this shallowness. 

So, as a Christian, I have some regrets that Christianity does not really ‘own’ modern Halloween, anymore. Because the original All Hallows, as well as All Souls, seem to me to be a historic high point of confidence about our human fate. Here was a whole civilisation that seemed to announce to itself, every November, that death, human wickedness, and the Devil, were not in charge here – those who had died in Christ were now more fully alive; that no one is so beyond hope that they are not worth praying for. The darkening nights and colder air must have seemed less daunting to them.  

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