God Sent Me To Piss The World Off – Masterpost

God Sent Me To Piss The World Off is a four-part series about Eminem. Links to all parts are below. You can also download the whole thing as a PDF.

Part 1 – I’m just relaying what the voice in my head’s saying. Don’t shoot the messenger.

There’s Slim Shady, Eminem, and Marshall Mathers, three persons in one rap god. 

Part 2 – How many records you expecting to sell after your second LP sends you directly to jail?

Eminem’s early music feels like a vital window into this radically different free speech debate of the late 1990s and early 2000s. 

Part 3 – Though I’m not the first king of controversy, I am the worst thing since Elvis Presley.

Nobody embodies the white rapper in popular imagination quite like Eminem.

Part 4 – I’m a piece of fucking white trash, I say it proudly.

Watched in the context of his discography, 8 Mile feels less like a film about Eminem, the person, than about the environment that birthed him, that permeates his music.

God Sent Me To Piss The World Off, Part 4

This is the final part of God Sent Me To Piss The World Off, a four-part series about Eminem. Find the masterpost here.


Part 4 – I’m a piece of fucking white trash, I say it proudly.

Lose Yourself’ is one of the best songs of Eminem’s career. It’s an incredible showcase for his virtuosic rhyming and his mesmerising early-2000s flow, but there’s also the urgent intensity of his delivery, the tense, relentless guitar lick, the instantly recognisable piano intro and how the piano gets layered into the rest of the song. “Mom’s spaghetti” has been memed into oblivion, but the whole song is full of rich, striking imagery of poverty and desperation, from the evocative and metaphorical – “I cannot grow old in Salem’s Lot” – to the horrifically mundane: “These goddamn food stamps don’t buy diapers.” It’s one of the only “inspirational” songs that it’s possible to imagine actually inspiring someone. It’s full of an aggressive kind of hope: a hope born of hopelessness, a hope that you cling to because otherwise you’ll die. I knew every word many years before I would listen to any of Eminem’s albums.

‘Lose Yourself’ has largely eclipsed the film it was written for in the cultural consciousness: 8 Mile is remembered as the film that ‘Lose Yourself’ is from, not the other way around. Like Purple Rain, 8 Mile is still well-remembered and -regarded, but more like an appendage to its star’s music career than a film in its own right.

But 8 Mile is a great film: a working-class sports drama in the tradition of Rocky, with rap battles in place of boxing matches. Eminem plays Jimmy Smith, Jr., nicknamed Rabbit, an aspiring rapper in mid-1990s Detroit. It’s an extraordinary performance, underrated on the assumption that he’s just playing himself. Many people who come to acting from another kind of performance just sort of coast on charisma and presence – The Rock has made a career out of it – but Eminem never coasts. He’s electric. He has extraordinarily expressive eyes: as Ryan Gibney writes for Sight and Sound, he conveys “vulnerability with a simple well-timed blink or wince.”

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God Sent Me To Piss The World Off, Part 3

This is the third part of God Sent Me To Piss The World Off, a four-part series about Eminem. Find the masterpost here.


Part 3 – Though I’m not the first king of controversy, I am the worst thing since Elvis Presley.

In my late teens, I was immersed in a certain kind of politics that I find very difficult to put words on. So many of the words I have belong to the right, are loaded with implications I wish I could wash away: social justice warrior, virtue-signalling, identity politics. I spent a lot of time on Tumblr – a site I joined to reblog Glee gifsets that became a source for my political worldview – which checks out, because it’s politics that can only really exist online. Centred myopically on privilege/oppression dynamics, even where none are obvious; wielding the word “intersectionality” like both a weapon and a shield; pushing down my doubts because I was told I needed to “unlearn” all the oppressive, toxic shit I’d absorbed from society at large. I was drained of all my self-esteem – wracked with guilt for my whiteness and my cisness, panicking over mistakes I might make, terrified of men who I felt sure would hurt me – and was provided only self-righteousness in its place. I thought of politics as a collection of rules, most of which demand my passivity.

I’m twenty-five now. I’m a democratic socialist, and I think of politics as a coalition of like-minded people fighting for a better world. I find it hard to talk about the politics I held in my late teens and how it affected me, still affects me, because it plays right into the right’s narrative: the leftist hivemind, the shame people from privileged groups are allegedly made to feel, the disinterest in dissenting voices. I don’t want to sound like someone who believes trans bullies beat up kids while shouting “Die, cis scum!” or whatever. But I did feel suffocating anxiety, and that was real, and I think it’s worth talking about. Not just for personal catharsis, but because it’s a story I’ve only ever heard with a different ending to mine, where that kind of politics is rejected to move to the centre, or even the right. (If you think of political alignments as a straight line, that makes sense. But political alignment isn’t a straight line, or a horseshoe, or even an x-y axis.)

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No Harm, No Foul: the Bobby Hicks Story

The Florida Project is one of the best films of the last decade and one of my favourite films of all time. It’s also a movie whose name makes me wince when I hear almost anyone else mention it, because so many people – even people who like it – end up saying truly horrible things about its lead characters, Moonee (Brooklynn Prince) and Halley (Bria Vinaite). Halley is the young mother of Moonee, and they’re part of the invisible homeless, living out of a single room in a motel called the Magic Castle in Kissimmee, Florida, near Disney World. The two main strands of the film are Moonee’s adventures with her friends Scooty, Dicky and Jancey, inspired by the Our Gang short films popular in Depression-era America, and Halley’s struggles to keep them off the street. There’s no real narrative throughline for Moonee, but Halley’s story is one of steadily escalating peril as the exploitation and indifference of others – and some bad decisions of her own – make it harder and harder for her to get by. She loses her job at a strip club because she refuses to have sex with a client. She loses her benefits because she loses her job (the circumstances were not considered extenuating). Unable to find work elsewhere, she starts selling stolen perfume to tourists and babysits Scooty in exchange for his mother, Ashley, giving her and Moonee stolen food from the diner where she works. When they fall out and Ashley cuts ties with her, Halley ends up, ironically, doing the exact sex work she lost her job over to pay rent. It’s one of the best films I’ve ever seen about how poor people are punished for being poor (along with Wendy and Lucy) and it moved me more deeply than I can ever express.

I’ve been aware some people hate these characters since I saw The Florida Project in the cinema. I was homeless at the time, all alone in the smallest screen until five minutes through the ads, when a large contingent of very posh-looking older people joined me. When we reached the climactic scene, where Moonee finds out she’s going to be taken from Halley by child services and runs away so she can say goodbye to her friends, I was sobbing very hard. There’s a particular moment where the realisation sets in for Moonee. She’s trying to tell her friend Jancey that they’ll probably never see each other again and Jancey asks why. Moonee bursts into tears and starts wailing in pain and fear and sorrow because she can’t bring herself to say what’s happened. For reasons I will wonder about until the day I die, the rest of the people in my screening laughed. I was prepared to write it off as one of weird group of people with empathy problems, but then I sat through this horrible review of the film where Ben Mankiewicz calls Halley “the worst mother in the history of movies” and talks about how he spent most of the film wanting Moonee to be taken from her, and a dozen like it besides.

I don’t go in for casting aspersions on the morality or motives of people based on how they react to a work of art, but, I’m not gonna lie, it was very hard not to do it with a lot of people’s responses to The Florida Project. People would say Halley is an unfit mother and that, even if it was sad, Moonee would be better off in foster care and it just baffled me. Halley is kind of obnoxious, sure, and not all her choices are the best choices. She perhaps doesn’t monitor the children enough sometimes and she assaults Ashley in front of Scooty when Ashley criticises her for doing sex work. But, despite the poverty they live in, Halley keeps Moonee fed and sheltered and happy and safe. They live in awful conditions, but Moonee is happy, she’s a sweet, joyful, adventurous child whose mother lets her live in blissful ignorance of the world’s shittiness. No, she doesn’t have great prospects in life, but that’s because she’s a homeless child, not because Halley is “the worst mother in the history of movies”. And the idea that she’ll definitely, or even probably, be better off in foster care is absurd if you know even a little bit about it. It’s not just the horror stories – though God knows there are plenty of them – it’s the simple fact that, in most circumstances, separating a child from their parents is a harm in itself.

But that’s not what baffled me. I know people look down on homeless people, single mothers and sex workers. I know that poor people are villainised for doing things our society ignores or even lauds when rich people do them: one of the foundational principles of neoliberalism is that it’s bad for poor people to passively receive income for unemployment, but extremely good for the rich to passively receive income for already being rich. I know people think of child separation as a miracle solution to poverty, neglect and abuse. What baffled me is there’s a character in the film with these kinds of attitudes and he’s not the hero of the story.

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You Should Watch Big Business

Jordan Peele’s Us was one of the best films of 2019: the scale of its ambition dwarfed Get Out, Peele’s directorial debut, and it hits all its marks. It’s one of those horror films that I can imagine watching over and over, becoming richer without ever becoming less scary. The best comparison I can make is that it made me feel kind of like how The Shining makes me feel, and The Shining might be my favourite horror film ever, so.

Us is incredibly dense with allusion and multiplicity of meaning. Even something as simple as its title can be read two ways: us and US. Much has been said about its many references to other films, from Jaws to The Goonies to CHUD. But no-one has said anything about how it’s basically a horror version of the 1988 Bette Midler/Lily Tomlin farce Big Business, which it totally is. This is not least because no-one remembers the 1988 Bette Midler/Lily Tomlin farce Big Business – except for maybe Jordan Peele – but they should, because Big Business is great: a tightly constructed, very funny comedy of errors about class and corporate America.

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Have You Considered Shooting Franklin Roosevelt?

BOOTH: You know, you really ought to do something about that stomach. ​

ZANGARA: I do everything about this stomach!

BOOTH: Oh, yes?

ZANGARA: I give up wine, no good. I give up smokes, no good. I quit my work, no good. I move Miami, no good. I take appendix out, no good. Nothing no good. Nothing, nothing, nothing!

BOOTH: Have you considered shooting Franklin Roosevelt?

ZANGARA: You think that help?

BOOTH: It couldn’t hurt.

In the aftermath of the 2016 US presidential election, lots of people wrote lots of thinkpieces about lots of different art that could putatively “explain” This Age of Trump, This Age of Brexit, whether through its content (e.g. Idiocracy) or the cultural discourse surrounding it (e.g. the truly wild amount of controversy and debate about the Ghostbusters remake). I understand the impulse, even if I find it misguided and sad. People want a piece of media to unlock everything because it creates the illusion that you can understand and control things that are either inexplicable or which require you to re-evaluate yourself and your life in a way that’s uncomfortable or even painful. It’s not really that different from why people become conspiracy theorists, though art is usually a less dangerous lens through which to seek clarity. The main musical afflicted with this unfair burden was Hamilton, which was held up as either a celebration of bipartisan procedural democracy or a rebuke to rising xenophobia, depending on what was convenient. But some other musicals got the same treatment, including Evita and Assassins. (Not The Fix though, because no one gives a shit about The Fix.)

Assassins¹ is a very strange musical, even for Stephen Sondheim, one of the form’s most idiosyncratic writers. (He wrote the music and lyrics; John Weidman wrote the book.) It concerns some of the various men and women (mostly men) who assassinated or attempted to assassinate Presidents of the United States, with a particular focus on those who succeeded: John Wilkes Booth, Charles J. Guiteau, Leon Czolgosz and Lee Harvey Oswald. You could say it has a non-linear plot, since it presents the assassinations out of order, but that understates the oddness of its narrative structure.

Between assassinations, all the characters hang out in a kind of purgatory that exists before, after and alongside their lives. John Wilkes Booth, who died in 1865, gives Giuseppe Zangara the idea to shoot FDR in 1933. John Hinckley, Jr. and Sara Jane Moore sing a duet about their plans to kill Ronald Reagan and Gerald Ford respectively. Like Into the Woods, another Sondheim musical, it has an omniscient narrator who comes into conflict with the characters and is eventually destroyed by them. It’s very weird, very dark and very, very funny. It’s one of my favourite musicals of all time.

I don’t think Assassins can explain the current political moment. I don’t think any work of art can, because art just isn’t very good at providing answers like that. But art is excellent at asking questions or reframing how we think. Not much leaves me thinking quite like Assassins does.

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On Cinema(s)

In 2018, Ireland had the highest per-capita cinema attendance of any country in Europe, averaging 3.3 visits per person and just edging out France’s average of 3.2. This really surprised me, because I go to the cinema a lot more than that. I go to the cinema most weeks, and it’s not unusual for me to see two or three films in a row on the same day. Last year, the Pálás cinema in Galway had a Jeff Goldblum day, and I went to see The Big Chill, The Fly and The Adventures of Buckaroo Banzai Across the 8th Dimension and really regretted not seeing Independence Day because I was at such a loose end, and I don’t even like Independence Day. I once saw Justice League, Murder on the Orient Express and Suburbicon on the same day for some reason. I pretty regularly miss out on seeing films in the cinema that I’m interested in, and yet I regularly beat the Irish annual average in a week without even thinking that I’ve been going to the cinema “a lot”.

This means that just by myself, I’m skewing that average up a bit. I can’t imagine going to the cinema three times a year, but there are obviously loads and loads of people that go far less than that. I think for some people, going to the cinema is something you mostly do as a child, the way lots of people think of libraries or bowling. It makes me sad.

Cinemas are special places, and they offer a special experience. And I’m terrified of them dying.

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I Feel Far Away: Class (and) War in The Deer Hunter

Hollywood has made a lot of films about the Vietnam War. There’s the stuff set directly in the war, like Apocalypse Now or Full Metal Jacket or Good Morning, Vietnam, and there’s stuff in which the Vietnam War is a persistent background detail that somehow defines life back in America, whether that be in Travis Buckles’ fucked-up psyche in Taxi Driver, the gut-punch epilogue to American Graffiti, or the senseless slaughter of youths in The Texas Chainsaw Massacre. Films that aren’t about the Vietnam War at all still seem to be, because it is always there. Vanity Fair says that in Midnight Cowboy, “the Vietnam War lurks at the edges of the frame, all the more insistent for being virtually absent.” You can even read the Vietnam War into Grease, if you wanted to: maybe the reason it lapses into complete fantasy at the very end, as Danny and Sandy fly off in a flying car, is because an ending grounded in the real world would be the one where Danny goes halfway around the world to die. Basically every movie from the 1970s is about the Vietnam War to some degree, and plenty more since.

They are, in aggregate, terrible. I don’t mean that they are bad films – all the ones I’ve mentioned would comfortably make it onto my list of my favourite films ever, except for Good Morning, Vietnam, which sucks – but, taken as a whole, the Hollywood-Vietnam-War-movie genre distorts our understanding of the war itself. “The United States lost 58,000 soldiers in the war, while multiple millions of Vietnamese lives were lost, possibly nearly 4 million. This is 20 to 60 times as many deaths, almost half of whom may have been civilians,” Nathan Robinson writes for Current Affairs, “Yet… the story of the Vietnam War is almost always told from the perspective of American soldiers. The Vietnamese are nameless fungible extras.”

Films aren’t history lessons, nor do I think they should be, but when we’re shown something the same way and from the same perspective over and over, it helps to mould how we understand that thing in real life. The Vietnam War has been depicted so often on screen that it’s easy to feel like we know all about it, when in reality, there has still been very little reckoning all these decades later with the sheer devastation the war caused. More than three times as many tons of bombs were dropped in south-east Asia during the Vietnam War as in all of World War II, and yet almost all films about the conflict – including strident anti-war polemics – place American experiences, and particularly American suffering, front and centre.

The Deer Hunter is the patron saint of this critique.

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Things Like This Are Not Supposed to Happen in Our Neighbourhood

The Purge franchise is one of the stranger phenomena in modern popular cinema. Its financial success is unsurprising – it is virtually impossible not to profit on a wide-release horror film – but it receives constant commentary far outstripping its popularity. All but one installment of the Insidious franchise, Blumhouse’s other four-film horror series, outperformed the corresponding installment of the Purge franchise by a significant distance, but barely made a blip in the cultural discourse. There’s just something about The Purge that inspires furious fits of hot-takery.

Obviously, part of what makes it such a popular topic is that it’s just about as overtly political as horror comes. No one needs to tease out subtext when they’re writing about The Purge, because there is no subtext. Everything is helpfully signposted by the filmmakers. The official rationale for the Purge – a 12-hour period every year when all crime, including murder, is legal – is that it promotes social harmony by giving everyone a sanctioned time and space to “purge” their negative feelings. They credit the Purge with producing extremely low crime and unemployment rates, less than one percent, and they’re right to do so. But it’s not because everyone’s working out their anger issues by murdering each other. It’s because the wealthy are able to fortify their homes to protect themselves from the Purge, while the poor are not only without protection, but actively hunted by the wealthy, who can also afford to arm themselves better than the poor. Every year, rich people spill into the streets of this dystopian future America and murder the impoverished and vulnerable en mass. It’s not psychology, it’s eugenics. The Purge could let you work this out on your own, but it doesn’t want to leave any ambiguity, so the first film is peppered with news reports where this point is made explicitly. Lots of reviewers criticised the lack of subtlety: we get it, we get it. The Purge is about class warfare.

Except it’s not. Not really.

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Radical Empathy and the Prison-Industrial Complex

Spoilers through to the end of season 5 of Orange Is the New Black.


Orange Is the New Black has become a cautionary tale of the streaming era of television. When it first debuted in 2013, it quickly became hugely popular, one of Netflix’s most watched and acclaimed original series. It was at the forefront of that brief moment when “Netflix original series” meant something: ground-breaking television, exploding our very conception of what television could be. With its sprawling, diverse ensemble cast, binge-friendly structure and mixture of comedy and drama, Orange Is the New Black was the kind of show that was regularly preceded by a “I can’t believe you haven’t seen” and followed by an exclamation mark.

But not anymore. The show’s fourth season was polarising, but its fifth was widely disliked, to the extent it made any impact at all. It’s become just another show in Netflix’s bloated catalogue, just another past-its-prime show that you’ve forgotten is still on the air.

Orange is the New Black seems destined to remain in a sort of TV purgatory,” The Guardian writes, “It has more than enough fans to sustain itself on Netflix and the streaming site is keen to back it considering it’s still one of its most-loved originals. But does it feel as vital as it did when it was first released?”

The answer is supposed to be no, so obviously that it doesn’t need to be said. But here’s the thing: in its latter years, Orange Is the New Black has become something more important and much more radical. I tend to rag on Peak TV quite a bit – if I say something “could only exist in the streaming era” I usually mean that it’s bloated, incoherent and insufficiently concerned with making individual episodes high-quality or enjoyable. The second season of Jessica Jones could only exist in the streaming era, and it fucking sucks. But Orange Is the New Black, too, could only exist in the streaming era: a beacon of light guiding the way to all that streaming television has the possibilities to be.

At what other point in history could a TV series get made – and become hugely popular – that argues, full-throated, for the abolition of prisons?

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