Friday, 22 March 2024

WATCHING ONE LOVE


When you write dat?

All ma life.



One Love is a film treatment of a period in the life of Jamaican reggae musician, Bob Marley. Reggae is the music of ‘da people’, according to the film. A rich Jamaican patois is used throughout, to very good effect, adding to the musicality of the film, alongside the hit songs. 

Why make a biopic? Isn’t the music enough? Does it answer the question ‘who is da people?’ In a sense it does, leaning heavily into Marley’s notions of liberation through peace and unity, underpinned by Rastafarianism, a mystical Afro-centric religion that developed in the 1930s, as a response to British colonialism in Jamaica. 

The mysticism and anti-colonialism are alluded to in figures on horse-back:Haile Selassie, believed by Rastafarians to be God incarnate and a white man wearing a pith helmet. There is a telling image of the child-Marley running in a ring of fire, during which the figure on horseback appears, as if to anoint him in his role.

Marley’s relationship with his wife Rita, one of The I Threes, his backing singers, features in a few scenes. There’s a separate film to be made about Rita and the other women in that music/liberation world.

We’re in the mid-1970s. War is everywhere. Ford is in the White House. Carter will follow. Direct Rule is introduced by Westminster into Northern Ireland. The Maguire Seven are wrongly convicted of possessing arms for the IRA. Star Wars begins filming. The Apple Company is formed. USA vetoes a UN resolution in support of an independent Palestine. Pol Pot is in power in Kampuchea. The Socialist Republic of Viet Nam is formed. The Band hold their farewell concert, The Last Waltz. Trinidad and Tobago becomes a republic. Jamaica is collapsing through civil war.

Bob Marley emerges from the island’s music scene, as a local messiah, preaching a message of peace and love, through his music. An assassination attempt drives him, the band and family members out of Jamaica. They set up in London. They slip into a city experiencing race riots and efforts at liberation, underscored with two-tone and ska beats and juiced by the songs of The Clash. 

Marley fits right in.

As you’d expect from a bio-pic of a musician, there are standard scenes of childhood influences, being first discovered, becoming a public figure and superstar. Marley denies it in the film, though he lives as a prophet/saint/cult figure. After the sojourn in Europe, worn by the travails of the music business, personal and domestic challenges, he returns to Jamaica to live out his redemption. 

His complicated, extended family gather around him for a campfire rendition of Redemption Song. A key scene, setting up Act 3 and the ending.

Marley’s One Love Peace Concert gesture in 1978, shows Marley at his most politically prophetic. He holds aloft the hands of two white men, political opponentsMichael Manley and Edward Seaga, in an appeal for peace and unity. The film tells the story of how two rival gang leaders, allied to the politicians, convince Marley to return to Jamaica and calm the violence. 

Bono, a latter-day rock prophet/saint, mimics the gesture in linking the hands of David Trimble and John Hume for a final push ahead of the referendum on The Belfast Agreement.

One Love is not an account of a period of time or of a religion-political movement. It is a bright and engaging family homage to one of their own, taking the well-known arc of a contemporary pop star. Critics are not enamoured of it, saying the family had too much grip on it. They put up some money and Ziggy, Marley's son, kept firm hands on the production reins. As you might expect him to, when serving the legacy of a loved one.

Music made Marley. His celebrity chimes with an urge for liberation among European and American young people. That’s where the (cultural) dollar dominates, though the urge for liberation has been commodified, driven on-line and individualised. Marley, as a figure, is an instance of early globalisation, with pop culture bleeding from one region into a world-wide phenomenon. The scene with the gold record Exodus tells it.

Don’t expect depth and exploration. See the flawed documentary Marley (MacDonald, 2012) for that.

Colour, joy, pathos are there aplenty. Some context too. The standout scenes are music ones: exciting a local producer with their rendition of Simmer Down, a Skatalites song; discovering the impetus for the song Exodus in a film soundtrack by Ernest Gold, as the band listen to it through a fog of ganga smoke.

The human side of Marley is presented by his relationship with his children. He’s seen as a multiple father, rather than a hands-on one. He’s a nifty soccer player, seen in joyful scenes with band-mates and friends, who refer to him as ‘skipper’.

If you like reggae, you’ll like this. It won’t blow your mind, but taken with some herbal *, it will pass a glad evening.

This is very watchable biopic, saved by its soundtrack.

The songs survive. Simmer down.

Recommended.





One Love, film, 2024, on general release

https://www.imdb.com/title/tt8521778/?ref_=tt_mv_close

Simmer Down, Bob Marley and the Wailers

https://www.youtube.com/watch?v=1K09VQnrfHs



* tea


www.facebook.com/DaveDugganWriter



Wednesday, 13 March 2024

POST-KENOVA



Despite years of detective work and the expenditure of millions of pounds of public money, another attempt by the UK state has failed to bring truth and justice to scores of victims of the violence of the so-called Troubles period in Northern Ireland. 

This attempt, known as The Kenova Report, is the latest in a line of successful obfuscations, generalisations, duplicities and the ‘washing of hands’ typically produced by all regimes hell-bent on maintaining power, by not owning up. 



No one will stand and give account. No one is accountable. 

No one will be charged. No one is accused.

No one will be condemned. No one is guilty.



No Monarch, Lord, Lady, Minister, MP or General will face consequences. 



The accomplices of the scot-free UK State Forces are in the Irish Republican Army. Like their handlers in the UK secret services, police and army, they will not be brought to book.

At the centre of the activities under investigation are those of British state agents running members of the Irish Republic Army (IRA) as double agents, by covering their activities of murder, kidnap, torture and defaming. One dead IRA member is worth less than one double agent in war activities carried out in tight areas of cities and towns and among small rural communities, leaving legacies of hurt, grief and shame long after the state agents retire on top-end civil and military pensions, easing into armchairs offering good views of mantlepieces laden with honours, gongs and medals, for service to the Crown.

The takeaway message from the report is that the state, in collusion with the IRA, conspired to murder some of its citizens.

The body, with a bullet in the back of a head, dumped on waste ground or on a country road, is the legacy of this report. The sickly taste of having been traduced one more time sours the mouths of the victims’ families.

The writers of the report call for apologies from the British State and the Irish Republican Army, who colluded to kidnap, torture and kill people without any consequences.

Could this happen in any other part of the UK or Ireland?

A leader of the Republican Movement, a cover-all term for political and military groups and their supporters, if not their members, and now the leader of Government in Northern Ireland, immediately issued an expression of sorrow and regret.

It is no more than anyone would say. We are all sorry for what happened.

The Secretary of State for the UK says that now is not the time for an apology. When is it the right time? It awaits the issuing of individual case briefings and the finalisation of the report, likely to happen on the other side of a UK election. Hand-washing by electioneering?



How does a human make an apology, when it isn’t meant to have any consequences?



The classic steps are similar in all human languages. More arcane versions are being developed in computer languages, as part of Artificial Intelligence advances to equip robots with this vital piece of software.

In English, a classic apology goes as follows:



I am sorry for …

action/occurrence/event

I will …

action/redress/recompense



By way of illustration, consider an incident involving two footballers, in a heated game in a women’s tournament.

Player 1 says



I am sorry for breaking your leg.

I will not do it again.



She may go further.



I will visit you in hospital and bring grapes.



Player 2 may accept the apology. She may consider it insufficient. She may not consider it sincere. 

A variation on this classic formula is widely found in contemporary public life.



I am sorry that you were...

emotion



The notable changes from for to that and from to you clearly demonstrate the shift of agency from the apologiser to the person receiving the apology. A further significant change is from action to emotion.

This form of the algorithm is commonly used in cases where the apologiser is under pressure not to give way.

Player 1 says



I am sorry that your leg was broken.

I am sorry for the hurt this has caused.



Player 2 may accept this apology. Or she may doubt Player 1’s trustworthiness.



Elaborations on this variation occur widely in public life. It is known informally as The Half-Apology and, more formally, as The Politic Apology.

Only by actively ensuring that war never again gets a grip in a just and equal society will there be no further need for apologies.




The Apology Algorithm

https://www.blogger.com/blog/post/edit/546818313658624300/9104796915509627614



www.facebook.com/DaveDugganWriter