Coen Brothers Midterm - Day Three: Social Commentary

3. The Coen films are sometimes considered "ahistorical" or out of touch with contemporary social reality, more interested in providing "entertainment" rather than serious commentary on political and social problems. On closer investigation, however, a case can be made that there is social commentary in their films, but presented in a way that is inconspicuous, hidden among the layers of detail in their filmic worlds. Expand on this idea.

While it is true that of the Coen brothers fourteen films (to date), nine of them are not contemporaneous with the year they were shot. In fact, even ones that can easily be mistaken – like Fargo and The Big Lebowski – are actually “period” films. This does not mean, however, that they reflect an “ahistorical” perspective. In fact, it could be argued that Blood Simple and Raising Arizona (two of the five non-“period” films which also include Intolerable Cruelty, The Ladykillers, and Burn After Reading) have less overt social commentary than does O Brother, Where Art Thou?.

O Brother, Where Art Thou? could easily be excused as providing escapist “entertainment” over serious social commentary; the film is essentially an “old timey” musical, and on the surface appears to be Homer’s The Odyssey filtered through a nostalgic look at a bygone era of chain gangs, bank robbers, and slapstick violence. What one misses, in part because Joel and Ethan Coen are adept at hiding their messages, is a continued fascination and cynicism for politicians and religious figures, coupled with the dueling power of mysticism and technological advancement in the early stages of Franklin Roosevelt’s New Deal.

Although it is never clearly stated why he felt the need to do so, Ulysses Everett McGill (George Clooney) is not a common criminal, but instead a man illegally practicing law during the Great Depression. His gift of gab is matched only by the oratory trickery of Big Dan Teague (John Goodman), who tricks Everett and Delmar (Tim Blake Nelson) out of their money. Like Goodman’s Charlie Meadows in Barton Fink, Big Dan is a violent psychopath who presents himself as a salesman, a voice for the common man. But instead of selling insurance, the Coen’s present Teague as a Bible Salesman, peddling hope to the hopeless. Alternately, he robs the hopeful – in this case Delmar and Everett – of their funds and possibly of Pete (John Turturro), who they believe to be a literal “horny toad.” That this supposedly religious paragon is also a member of the Ku Klux Klan is an indicator of the level of trust Joel and Ethan have in religion as “non-practicing Jews.”

If Big Dan Teague is corruption in disguise, Pappy O’Daniel (Charles Durning) is the crooked politician personified. Not only are his opponent, Homer Stokes (Wayne Duvall)’s claims of “nepotism” and “crony-ism” true, but every appearance of Pappy onscreen is involves scheming to win the Governor’s election by hook or by crook, even if it means stealing away Stokes’ campaign manager. Like David Huddleston’s “Big” Lebowski, the Coen’s display with Pappy O’Daniel a fondness for overweight, corrupt officials who speak out of both sides of their mouths without fear of the consequences. When Stokes is revealed to be the leader of the local Klan – a jab at so-called “reform” candidates – Pappy is quick to capitalize on the popularity of the Soggy Bottom Boys. The Coens cement the irony of political opportunism when Pappy offers Peter, Delmar, Tommy, and Everett positions in his cabinet, holding the camera on Delmar’s face, who clearly does not understand the concept of “power behind the throne, so to speak.”

At the same time, the brothers Coen juxtapose the mystical elements of The Odyssey with a light-hearted take on the “social realism” John Lloyd Sullivan is hoping to capture in Preston Sturges Sullivan’s Travels. His proposed film-within-a-film, O Brother, Where Art Thou? was co-opted by the Coen brothers and could be read as their take on the film Sullivan might have ended up with. While the looming poverty is always in the background of O Brother, so too is an optimism for the future. The cavalier attitude of George “Babyface” Nelson, like that of the openly corrupt local politicians, is only a precursor of true advancement. Everett’s faith that flooding the valley to create hydroelectric energy – part of FDR’s Tennessee Valley Authority – stands in stark contrast to Pete and Delmar’s quick fix baptisms and the blind prophet’s visions. However, the two invariably collide at the end of the film when progress meets prophecy: Everett, explaining that their apparent salvation from death was practical and not spiritual is nevertheless surprised to see a “cow on roof of a cotton house,” as the blind seer predicted. Despite their cynicism for spiritual figures and politicians, the Coen brothers nevertheless do not dismiss both out of hat in their social commentary.