300 - Yet Another Blog Review

Warning Spoilers Ahead!

So I saw 300 last week, and I must admit I was really looking forward to it as I have long been a fan of Frank Miller's art and storytelling (though I haven't read Sin City and frankly find that material a bit much - like eating your cheerios in whiskey for breakfast). I actually bought the graphic novel a couple of years ago, and it certainly is a stirring and graphically impressive exaggerated retelling of the Battle of Thermopylae. It was in fact published in 1999, long before 9/11 or our current entanglement in Iraq and ongoing threats of war with Iran. And I did see the movie Sin City and at the very least I was fascinated and even awed by the way the images on the big screen matched the panels, look, and feel of the graphic novel (which I did peek at before seeing the movie).

But what can I say about 300? Off the bat, I will admit that the adrenalin crazed inner 13 year old boy loved the movie, just as in my adolescence I loved Robert Heinlein's Starship Troopers (which a party pooper friend of mine informed me was a trashy sci-fi tribute to fascism). But the 40 year old Buddhist minister came away deeply troubled. As one admitted fan of Frank Miller said of his work: "The more I think about it, the less I like it." By the way I took that from the comments section on a blog entitled "Why Frank Miller is a fascist writer." But let's leave aside Frank Miller himself for a moment and even leave aside the fact that 300 was written in 1999. How did the movie 300 itself strike me?

To begin with, have you ever seen those Marine Corps recruitment ads that they used to play on t.v. and before movie previews (maybe they still do, I just haven't seen one in a while)? The one's where the young man is suddenly transformed into a knight or some other kind of warrior and must battle monsters and jump through flames and who knows what else? Then they get transformed into a US Marine in full dress. 300 felt like a 2 hour version of those Marine Corps recruitment videos. The Spartans even bellowed a kind of roar that sounded equivalent to the Marines "Ooo-rahh!" several times in the movie. And seriously you almost feel like you can get testosterone poisoning from just sitting there watching the whole thing.

On the other hand, I think I also began to understand the joke from that old comedy movie Airplane where the pilot keeps asking questions like, "Billy, do you like to watch gladiator movies?" Not that there wasn't some seriously gratuitous female T&A (even a rather overdone and grotesque orgy scene that some reviewers compared to Caligula) to keep us hetero types happy. Oh, and who knew that the ancient Greek Oracle was also an exotic dancer! Something for everyone!

But the more disturbing subtexts (What am I saying - they were overt-texts) of the movie was the us vs. them mentality that divides everything into black and white. And I mean this rather literally. Other reviewers have already pointed this out, but it is glaringly obvious that the "heroes" of the story are white Europeans (and to be fair so were the historical Spartans) while the enemies are all Africans, Middle-Eastern men and mutants!?!?! Perhaps there were some Africans serving in the Persian army in the 5th century BCE. And of course the Persians were Middle-Eastern. But I doubt Xerxes was a giant modern primitive, or that his armies contained orcs (they show an Immortal with his mask off and its basically an orc) and ogres (this is hard to miss). Talk about dehumanizing the enemy. For that matter, the ancient Persians probably did not look too different from their Greek counterparts - the Persians were as much descendants of the ancient Aryan tribes as the Greeks unless I am mistaken. This was not a European vs. Arab conflict - but the movie certainly seems to convey the image that this is Europe vs. Asia (and Africa judging by appearances) . In fact, both the graphic novel and the movie say of the Spartans that they are about to fight "all the hordes of Asia." Wow! Maybe it was true historically that the Persians were bringing a massive force (some historicans seriously suggest 2 million) from the Asian continent, but to use that term now makes me think of terms from the early 20th century like "Yellow Peril." Have we really retrogressed that much as a culture? Are we really fighting the "hordes of Asia" in our War on Terror? I don't think so, in fact, as far as alliances and enemies go - Asia seems to be a realy mixed bag right now. Iran and North Korea are actually our only declared enemies, whereas our allies are Japan, Pakistan (kinda sorta), Saudi Arabia (their royal family anyway), China is an important trade partner, and so on and so forth. This fighting against "all the hordes of Asia" may have been historically the case, and it may play well in the Red States (think of of all the people Borat made unwitting clowns of) but is this kind of rhetoric really helpful at this time? Even as propaganda?

Does it even need to be said that apart from its apparent demonization of the "other" (meaning all those who are not white Europeans) the movie glorifies war in a way that probably hasn't been seen since the 1940s, or at least since John Wayne died? One reviewer called it "warnography." Even more disturbing to me than its glorification of war (because really the Spartan sacrifice was laudible - and perhaps they did save Western civilization) was the villainization of all those who opposed the war. The movie even more than the graphic novel (because the whole Theron subplot is absent from the graphic novel) portrays all those who argue for war as in the pay of the enemy. In the case of the clergy who argue that one should trust in the gods rather than war, they are not only traitors but are portrayed as greedly leprous old lechers. And the politician Theron is not only a traitor but a rapist. And just to nitpick - since all the gold coins the Persians bought off these traitors with had the stamp of Xerxes in it, where in Greece did they think they were going to spend it? Or did they plan on just spending it after the Persians wiped everybody out? If I were a lecherous old leprous pagan priest selling out my home and country I'd demand unmarked coins and then hightail it out of town. I guess the point is that peace-mongers are not only corrupt traitors but stupid and shortsighted as well.

Oh, and Ephialtes! The humpbacked traitor! The more I think about this subplot (which granted was based on history though I don't know if Ephialtes was actually a grotesque monster) the more it bothers me. The point of it seems to me that Ephialtes soul was as twisted as his body, and therefore should really have been dropped off a cliff as a baby the way his parents were supposed to. WTF! So I guess the Spatans aren't just standing up for truth and justice and democracy, but also for eugenics, abortion, and infanticide!

Oh and of course the constant cry to defend truth and justice and democracy against "mysticism and tyranny." All this seems a little odd coming from the Spartans. Granted, these guys were defending the proto-democracy of all the Greek City States, but the graphic novel had a line that really put this in better perspective than the movie. At one in the point in the graphic novel King Leonidas says to his men, "Leave democracy to the Athenians." So basically these guys are the US Marines.

Now how about Frank Miller himself. Turns out the guy really is a flag waving patriot who is at the least a raving Libertarian and believes that our enemies are an existential evil straight from the 6th century. Frank Miller may not be a racist or a fascist, but he is certainly not one for nuance. I think I will write a separate blog about Frank Miller himself.

So what is my final verdict on 300? Well, it certainly is quite a spectacle. The imagery is quite arresting - the graphic novel is quite literally brought to life and that is something to see. And on one level it is certainly a rousing war story. But if you think about it - it's message is really disturbing - glorification of war, demonization of the enemy, villification of anyone who speaks for peace, and so on. While an East Coast middle class liberal intellectual like myself can laugh off this kind of stuff, I worry that there are many in this country (the one's who were taken in by Borat) who will take this movie with a deadly seriousness. And it really bothers me that this may be exactly what Frank Miller intends.

Namu Myoho Renge Kyo,
Ryuei

Guidelines for the Place of Practice (Dojo)

Hi anyone and everyone,

The following are tentative guidelines that I am writing up to use at Nichiren Shu meetings that I am either hosting or involved in directing from afar. I wrote them based on my experiences with many Buddhist groups and observing the dynamics of those groups, and also based on stories my wife tells me about teaching classes and how disruptive and disrespectful the students can be to the teacher and to each other. I have also read on various yahoo groups complaints about a certain carelessness at gongyo and how others find that disturbing. So what I am wondering is if anyone would care to read through these and let me know what you think. Do they come across as too strict or not strict enough? Did I leave something out? And so on.

Ok here it is:

In the Sacred Services of Nichiren Shu we cite a modified version of a passage from chapter 21 of the Lotus Sutra that reads: "Know that wherever this sutra is worshipped is the place of enlightenment." Bearing this in mind, we must show reverence in our attitudes and actions for this place of enlightenment, for our fellow practitioners, and for the Gohonzon. To have a casual, negligent, or even disrespectful attitude in the time and place of practice is tantamount to slandering the three jewels of the Buddha, Dharma, Sangha and the Buddha-nature of ourselves and others. Though we should show the reverence and respect that Bodhisattva SuperiorPractice displayed to all beings throughout our lives, the time and place for reciting the Odaimoku and the Lotus Sutra before the Gohonzon should be an especially regarded as the time and place to cultivate such reverence and respect. If we cannot show reverence and respect in the presence of the Omandala-Gohonzon and our fellow practitioners, then when will we? So please keep these following points in mind when coming to Nichiren Shu meetings:

1. Please try to be on time to services and practice sessions. If one is unavoidably constrained due to family or traffic or some other incident, then please make sure that when you come in you do not distract anyone or disrupt the service. If coming late means that someone must break away from the service to let you in (for instance if the meeting is in a home or apartment or some other space where doors cannot be left open) - then it is better to wait outside until the formal service is over and then be let in. But above all - you must not distract or disrupt the service and most especially not those who are conducting the service.

2. Shut off your cell phone, pagers, or other electronic devices that might make noise and disrupt the service. Remembering to shut off such devices is part of the practice of mindfulness and is part of showing reverence and respect to the Gohonzon and one's fellow practitioners. If one does forget and you receive a call or some other signal, please shut the device off immediately and/or leave immediately. Under no circumstance should you take a call in the place of practice while a service is going on.

3. Make sure to take off your shoes in places where shoes are to be taken off. Check to see if other people are wearing shoes and if not, where shoes are put when taken off before entering the practice space. Also, if in a temple and one is at a service where one isexpected to go up to the altar area to offer incense, one must remember to take off one's shoes. Usually the minister will explain this beforehand, but also watch to see what other people are doing.

4. If one is at a service and there is a time for the congregation to offer incense, please do not hurry but walk up, offer the incense, and depart in a dignified manner. And if one is comingbetween the doshi (officiant) and the Gohonzon, please remember to bow to the doshi before stepping in front of him, and again when stepping away. This is basically to excuse yourself for coming in between the doshi and the Gohonzon. At the same time that you shouldnot hurry, you also should not dawdle or offer long prayers when offering incense. Please be mindful that other people are awaiting their turn.

5. If one is at a service and the congregation is expected to beat the hand drums during the chanting of Odaimoku please be mindful and do not drop the drums during the service. Please place them somewhere that they will not fall or be harmed. And when beating thedrum, please make sure to be in rhythm with the taiko drummer and/or the mokusho. Be mindful that when the bell is rung for the final three Odaimoku the rhythm will change. Watch carefully.

6. When chanting the Odaimoku or the Lotus Sutra, please try to stay in rhythm with the ministers or lay leaders. The mokusho and/or taiko will help set the rhythm, but there may be times when one is chanting without such instruments. In any case, please keep the same rhythm and tempo so that Odaimoku chanting can be harmonious. Do not chant in such a way that it disrupts the harmony.

7. Sometimes after a service there may be a Dharma talk or even a discussion period. During this time, do not hold private conversations. Only one person should be speaking at a time, and theothers should show their respect by listening attentively. If it is a discussion meeting, please be mindful that everyone should have a chance to speak or ask questions. Do not monopolize theconversation. Also, stay on topic. And if the minister or lay leader who is facilitating the talk asks you to save your comment or question for later or reminds you to please come back to the topicor that it is someone else's turn to speak - do not take that personally. The facilitator of the discussion is simply trying to make sure everyone has a chance to speak. If you think that you arebeing neglected or unfairly cut off, please talk to the facilitator about this afterwards.

8. If it is a Nichiren Shu meeting and discussion, the topic should be about Nichiren Buddhism. While it is ok to occasionally discuss other Buddhist teachings, this should be related to the practice of the Lotus Sutra according to Nichiren Shu. Also, discussion meetingsmay have different themes. Please be attentive to those themes. Many times it is entirely appropriate to talk about how the Lotus Sutra and the gosho and the practice of Nichiren Buddhism relate to daily life and current concerns and issues. But on the other hand, adiscussion meeting is not a place to seek psychological counseling (either form the minister or lay leader or from the group as a whole) or secular advice. It is a place to shed the light of theDharma on our lives and not a place for group therapy.

9. Buddhist meetings should discuss the values that shape our lives. These values may impact our decisions in economic, social, and political matters. Buddhism teaches the value of life - and so it will have something to say about war, capital punishment, abortion,euthanasia and other issues. Buddhism teaches right livelihood and that one should not take what is not given - and so will have something to say about how one earns a living and about economic and social justice. Buddhism teaches about the equality of all beingsand so will have something to say about discrimination. On the other hand, the Buddha did not play partisan politics and neither should we. The Buddha taught his insights and values and teachings about cause and effect to the people of his day and then told them "Now isthe time to do as you see fit" as they returned to their secular duties and obligations. He left it up to them and their conscience to decide what to do. We also must leave it to the individual todecide how to vote or whether or not to demonstrate for a particular cause. A minister might interpret the Dharma and decide that he/she must speak out on a certain issue or even demonstrate (or refrain from demonstrating). But a minister and other members of a Sanghashould not be telling others how to vote or whether or not to demonstrate or what political party to join or which candidate to back. It is the responsibility of the Sangha and its leaders toteach the Dharma, not to indoctrinate people in political, social, or economic views except indirectly by virtue of teaching the Buddha Dharma and its values and insights. But the specific application of those values and insights must be left to each person to "do as theysee fit."

10. When leaving the place of practice, be sure to leave everything as you found it - if not in a better condition than you found it. This is everyone's responsibility. Fluff cushions and make sure they are set right, put chairs back where they belong, make sure that no rubbish is left behind, and so on. One must show reverence and respect and even gratitude to the place of practice and those who have made it available (even in a rented situation). This reverence, respect, and gratitude might even extend to making a dana offering to help support those who have made the meeting possible and to help pay for the costs of the space and/or other materials that wereneeded to hold the meeting or other overheard on the part of those hosting the meeting (for instance a minister might have to pay tolls when going back and forth across a bridge in order to come to the meeting space). Such dana is also part of taking care of the spaceand those who have made it possible to gather and practice there. Please do not take these things for granted but remember that reverence, respect, gratitude, and generosity are at the heart of Buddhist practice.

Namu Myoho Renge Kyo,
Ryuei