Nostalgia seems to be a double edged sword right now in Hollywood. What on the surface appears to be a comforting guaranteed winner in terms of audience satisfaction and cinematic box office is becoming something of a poisoned creative chalice. The lacklustre critical (if not box-office) responses to pictures such as Jurassic World: Fallen Kingdom or Ocean’s Eight, sequels to long-standing, well-regarded franchises; or Lucasfilm’s decision to put a hold on more A Star Wars Story anthology movies after the tepid box office (by Star Wars terms) of Solo, seemingly putting immediately paid to rumoured Boba Fett & Obi-Wan Kenobi-centric films. There is a nostalgia blowback in progress, the ripple effect of which we are only beginning to understand.
Is this a ripple effect that, like the Nexus in Generations, threatens to engulf the future of the Star Trek franchise?
When did we become the bad guys?
When I say we, I mean it in the Royal sense. A collective *we* referring to modern society. Humanity. For decades in cinema, television and half a dozen other entertainment mediums, we were the good guys. Human beings, men and women, we understood right from wrong and saved the world from monsters – demonic, alien and who knows what all. In the last few years, particularly, something has changed. Westworld is just the latest returning show in a line of hugely popular TV shows that make this very clear.
We have become the monsters we always imagined we were fighting against.
Westworld is all about the relationship between man and machine. In a near-futuristic theme park setting, where android ‘hosts’ play out narratives for human gamers (with money) so they can indulge their basest desires, the first season of Jonathan Nolan & Lisa Joy’s adaptation of Michael Crichton’s original 1970’s movie was all about the confluence between machine and consciousness, tied up with the moral treatment of what are considered hardware, but steadily come to realise they are much much more. Westworld plays out as a high-concept genre thriller in the making, with philosophical overtones, but the message within Nolan & Joy’s take on Crichton’s cautionary tale is clear: we are *not* the heroes of this story.
Star Trek: Discovery has enjoyed a fascinating first season, both in the context of its place in the television landscape and the historic Trek franchise as a whole.
For a start, it was a season of two halves, both shaped by different creatives with different aesthetics. Bryan Fuller’s original influence you can feel in the opening arc regarding the revered Klingon extremist T’Kuvma and how his death makes him a religious martyr, triggers civil infighting and launches a ‘crusade’ against the Federation who killed him. The parallels to modern religious fundamentalist terrorism are as potent an allegory as we’ve ever seen in Star Trek, with old series hand Fuller aware for any new show to work (especially one designed to relaunch the franchise on television), it would need to hold true to the precepts of what people loved about Star Trek: the fact it always reflected where we are as a modern 20th or 21st century society.
Or more aptly, perhaps the question should be reversed – what does Star Trek: Discovery need with God? The question has been raised by a recent article which reported how, on set for the brand new CBS All Access (or Netflix if you’re international) show reviving the 50 year franchise on the small screen, Jason Isaacs—playing Discovery’s Captain Lorca—was stopped mid-performance for improving a mention of ‘God’ in his dialogue. God, of course, does not exist in the Star Trek 23rd century.
Except for the fact, y’know, he (or she) kinda does.
Even if the story is tabloid fodder or turns out to be apocryphal, that one of the series writers Kirsten Beyer actually made the effort to correct Isaacs for saying the very natural human phrase “oh my God”, it raises an interesting question as Star Trek makes its long overdue return to television – what place does religion have on a TV series which on the face of it has always shied away from depicting a future where worship is prevalent, but in truth has long had a fascinating, complex relationship with religion and the future?