300: Rise of an Empire

Posted on March 5, 2014 at 10:52 pm

B-
Lowest Recommended Age: Mature High Schooler
MPAA Rating: Rated R for strong sustained sequences of stylized bloody violence throughout, a sex scene, nudity and some language
Profanity: Some strong language
Alcohol/ Drugs: Wine
Violence/ Scariness: Constant very graphic peril and war-time violence with many graphic and disturbing images and sad deaths
Diversity Issues: Diverse characters
Date Released to Theaters: March 7, 2014
Amazon.com ASIN: B00BEJL6Q8
eva-green-as-artemisia-in-300-rise-of-an-empire
Copyright Warner Brothers 2014

Here’s a new term: this movie is neither a sequel nor a prequel to 300, the story of the 300 Spartans who died battling the vastly greater army of the Persians. This is a “side-quel,” a “meanwhile” story about what was going on in a sea battle led by Spartan’s rivals, the Athenians.  While “300” was based on a graphic novel by Frank Miller, itself based on historic events in ancient Greece, this side-quel was written at the same time as Miller’s still-uncompleted follow-up, to be called “Xerxes.”

We get a bit more backstory this time, too.  In a previous battle, Athens’ great warrior Themistokles (hunky Sullivan Stapleton) killed the Persian king.  His furious son, Xerxes (returning Rodrigo Santoro) traded his humanity for godlike powers to get his revenge by invading Greece.  The leader of the Persian forces is the even-more-furious Artemisia (Eva Green), who can kiss the lips on the head she has just severed, enjoying the kiss just slightly less than the kill.  She is tougher than any of her generals, more lethal than any of her soldiers, and even hungrier for inflicting desolation on Greece than her king.  And she has the kind of fearlessness only found in those who have nothing left to lose and who will never win enough to feel that they have succeeded.

Themistokles needs to get the support of the resolutely independent city-states if they are to hold off the far greater Persian forces.  He knows that his men have heart and dedication, but they are not trained warriors like the Spartans.  I could say more about the story, but let’s face it — like the first film, this is about abs, swords, and lots of blood spurting in artistic slo-mo, drenching the screen.

The primary differences are the absence of Gerard Butler and the shift from battles on land to battles on water.  We feel Butler’s loss, as he brought a bit more to the original in terms of acting and managed to give his character some depth and personality in the midst of the carnage.  But that works for the story, as the death of his character Leonidas is felt deeply in Sparta.   The only thing that stands out from the carnage, though, is Green, whose Artemisia cranks up the cray-cray as one of the most evil-relishing villainesses since Cruella De Vil.  There’s a sizzling sex-and-fight scene (hmmm, Green did something very similar in “Dark Shadows“) that is way over the top of whatever point over the top used to be.  Green has a blast striding around casting laser beams of hatred at everyone, and wipes everyone else in the cast off the screen more thoroughly than her character does to to the “farmers, sculptors, and poets”-turned soldiers of Athens.

Parents should know that this film has constant very intense, graphic, and bloody violence with many battles, swords, fire, drowning, executions, rapes, disturbing images, nudity, sexual references and situations, and some strong language.

Family discussion: What are the biggest differences between the Greeks and the Persians? Do we think about war differently today?

If you like this, try: “300” and “Gladiator”

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Tablet Says The Best Movies Are Religious (Even If They Are Not Bible Stories)

Posted on March 5, 2014 at 3:55 pm

In the midst of the silly battles over “Noah,” Liel Leibovitz has a superb piece on the Tablet website about how the best movies always have a religious component.2001-a-space-odyssey-original

As is often the case when we strive to talk seriously about popular entertainment, we’re asking all the wrong questions. Rather than fretting about whether Hollywood gets religion—it does, gloriously so, and to great effect—we should wonder why, given its stratospheric success with religious-themed films, is Hollywood so reluctant to give its audiences what they so clearly desire.

This, first and foremost, is a question of definitions. Who’s a religious person? And what kind of film might he like? To hear marketers, in Hollywood and beyond, tell it, a religious person is someone whose cultural horizon begins with Genesis and ends with Revelation, some sort of sniggering simpleton who grows suspicious unless his entertainment features swords, sandals, and the heroes he’d read about in Sunday School. This lazy and skewed approach is no less offensive than the efforts to market products to women simply by slapping on pink packaging, and no less ineffective: Women, like religious people and members of minority groups and the young and the old and people with terrible nut allergies and anyone else who was blessed with the breath of life, are complex and nuanced people whose tastes and predilections run far deeper than a single, simple note.

I like the way Liebovitz understands that movies like “Groundhog Day” and “2001” are religious movies because they engage us in the deepest questions of meaning and purpose.  People of faith — whether those who are confident in their beliefs and affiliations or those who are seeking a better understanding of our connection to the infinite — are drawn to stories that explore those themes, and not just reiterations of Bible chapters.

In the 1950’s and 1960’s, Bible stories were a staple in Hollywood, with big, star-studded, prestige movies like “King of Kings,” “The Greatest Story Ever Told,” “The Bible,” “The Ten Commandments,” and “Song of Bernadette.”  It is interesting to think about why that changed.  There are a lot of theories and the answer probably encompasses most of them.  The controversy over “Noah” is at least one indicator of at least one of the reasons.  As mainstream audiences have shown less interest in explicitly religious films, those who strongly identify as observant are

This year, in addition to Son of God and “Noah,” we will also see Christian Bale as Moses in “Exodus.”  I hope that both self-described faith-audiences and those who do not define themselves that way will give these films a try — and look for the spiritual themes and inspiration in whatever movies they attend.  The wonder of the Bible is that it gives us so much to ponder, and it can be a joy to share the way it speaks to each of us, even if those ways are different.  I hope these films get more people interested in reading and discussing the Bible and considering its lessons more deeply.

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Let the Fire Burn — Coming to George Mason University March 19, 2014

Posted on March 5, 2014 at 8:00 am

“In the masterfully crafted Let the Fire Burn, viewers are thrown back into a time that seems both ancient and wrenchingly immediate, when mutual fear, suspicion and misunderstanding combusted in a grievous, literally fatal, explosion.”

Ann Hornaday, Washington Post

The GMU FAMS Visiting Filmmakers Series welcomes Let the Fire Burn and director Jason Osder to the Johnson Center Cinema on March 19, 7:30pm

The astonishingly gripping Let the Fire Burn is that rarest of cinematic objects: a found-footage film that unfurls with the tension of a great thriller. On May 13, 1985, a longtime feud between the city of Philadelphia and controversial radical urban group MOVE came to a deadly climax. By order of local authorities, police dropped military-grade explosives onto a MOVE-occupied rowhouse. TV cameras captured the conflagration that quickly escalated — and resulted in the tragic deaths of eleven people (including five children) and the destruction of 61 homes. It was only later discovered that authorities decided to “…let the fire burn.” Using only archival news coverage and interviews, first-time filmmaker Osder has brought to life one of the most tumultuous and largely forgotten clashes between government and citizens in modern American history.

“The events of 1985 feel strangely far away, yet also incongruous within their own era,” writes the New York Times‘ Nicolas Rapold, “as remnants of earlier radicalism in the age of Reagan. And, in that sense, Mr. Osder’s use of found footage is well suited. We are spoiled by the sea of archival oddity available online today, but the filmmakers rapidly plunge us into the madness through the double shock of the footage, which offers at once a formal rupture and something familiar.”

Let the Fire Burn won the Truer Than Fiction Award and a $25,000 Spirit Grant at the Spirit Awards in Los Angeles on 11 January 2014. It was a finalist for the Gotham Awards Best Documentary, and has won editing awards from the International Documentary Association and Cinema Eye Honor for Nonfiction Filmmaking.

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