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ON FAITH & MEDIA View Comments

District 9

By
John Mulderig
Source: Catholic News Service


Sharlto Copley stars in a scene from the movie "District 9."
"District 9" (TriStar) is an exceedingly violent yet powerful science fiction parable about the dangers of prejudice and societal indifference.
 
Set in an alternate version of contemporary South Africa two decades after the arrival in Johannesburg of an unwelcome race of human-size but insect-shaped aliens, director and co-writer (with Terri Tatchell) Neill Blomkamp's unflinchingly harsh feature debut has specific applications to the country of his birth—he now lives in Canada—but far broader implications about human nature in general.
 
As we learn from a series of mock-documentary broadcasts and interviews, the extraterrestrials, stranded on earth by a mechanical problem with their spacecraft, quickly became a source of social tension since—besides being repulsive by human standards—the "prawns," as they come to be called derisively, are perceived as unintelligent and feckless.
 
So they've been forcibly confined in the titular ghetto where makeshift shanties and lawless streets recall the townships of the apartheid era.
 
Bowing to public pressure to isolate the visitors even further, the government charges a conglomerate called Multi-National United with the task of relocating them to a vast concentration camp. Thanks to family connections, Wikus van der Merwe (Sharlto Copley), a timid, irksome MNU bureaucrat, is placed at the head of this operation. The only likable thing about Wikus is his idealistic love for his wife, Tania (Vanessa Haywood).
 
Backed by MNU's paramilitary forces, Wikus begins to carry out the technically legal evictions with a dismal combination of condescension and ruthlessness. But an accident with an unidentified chemical he finds in one of the shacks suddenly turns him into a fugitive from the system he previously served.
 
While on the run, Wikus, whose experiences as an outcast gradually transform his thinking, allies himself with an alien who has been given the human name Christopher Johnson (voice of Jason Cope).
 
Besides segregation and colonialism—the assignment of virtually interchangeable names to the aliens conjures up what it must have been like for native people to receive unwanted names in their conquerors' language—the drama can also be seen as a critique of the more recent problem of South African xenophobia toward migrant workers from other parts of the continent.
 
Scenes of the eventual showdown between some of the aliens and their human oppressors are so graphically bloody that they would normally warrant an "O" classification, especially in conjunction with the constant use of the F-word throughout the dialogue.
 
But for all its grittiness, this tale of physical and moral metamorphosis—propelled by Copley's intense performance—offers an incisive study of the need for universal solidarity and a portrait of marital love that at least some adult viewers may find valuable.
 
The film contains considerable gory violence, including brief torture, pervasive rough and some crude language, and a few sexual references. The USCCB Office for Film & Broadcasting classification is L—limited adult audience, films whose problematic content many adults would find troubling. The Motion Picture Association of America rating is R—restricted: under 17 requires accompanying parent or adult guardian.
 
- - -
 
Mulderig is on the staff of the Office for Film & Broadcasting of the U.S. Conference of Catholic Bishops.


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Conversion of St. Paul: Paul’s entire life can be explained in terms of one experience—his meeting with Jesus on the road to Damascus. In an instant, he saw that all the zeal of his dynamic personality was being wasted, like the strength of a boxer swinging wildly. Perhaps he had never seen Jesus, who was only a few years older. But he had acquired a zealot’s hatred of all Jesus stood for, as he began to harass the Church: “...entering house after house and dragging out men and women, he handed them over for imprisonment” (Acts 8:3b). Now he himself was “entered,” possessed, all his energy harnessed to one goal—being a slave of Christ in the ministry of reconciliation, an instrument to help others experience the one Savior. 
<p>One sentence determined his theology: “I am Jesus, whom you are persecuting” (Acts 9:5b). Jesus was mysteriously identified with people—the loving group of people Saul had been running down like criminals. Jesus, he saw, was the mysterious fulfillment of all he had been blindly pursuing. </p><p>From then on, his only work was to “present everyone perfect in Christ. For this I labor and struggle, in accord with the exercise of his power working within me” (Colossians 1:28b-29). “For our gospel did not come to you in word alone, but also in power and in the Holy Spirit and [with] much conviction” (1 Thessalonians 1:5a). </p><p>Paul’s life became a tireless proclaiming and living out of the message of the cross: Christians die baptismally to sin and are buried with Christ; they are dead to all that is sinful and unredeemed in the world. They are made into a new creation, already sharing Christ’s victory and someday to rise from the dead like him. Through this risen Christ the Father pours out the Spirit on them, making them completely new. </p><p>So Paul’s great message to the world was: You are saved entirely by God, not by anything you can do. Saving faith is the gift of total, free, personal and loving commitment to Christ, a commitment that then bears fruit in more “works” than the Law could ever contemplate.</p> American Catholic Blog If you’re confused as to why God would die for you, you either need to rethink your vision of His mercy or of your own worth.

 
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