American beliefs and values as reflected in the movie
national treasure directed by John Turteltaub in 2004
THESIS
Submitted as a Partial Fulfillment of Requirements for the Sarjana Sastra Degree at English Department
Faculty of Letters and Fine Arts Sebelas Maret University
by Roko Patria Jati
C.0301052
ENGLISH DEPARTMENT
FACULTY OF LETTERS AND FINE ARTS
SEBELAS MARET UNIVERSITY
AMERICAN BELIEFS AND VALUES AS REFLECTED
IN THE MOVIE NATIONAL TREASURE
DIRECTED BY JOHN TURTELTAUB IN 2004
by
ROKO PATRIA JATI C 0301052
Approved to be examined by the consultant
Thesis Consultant
Drs. Bathoro M. Sarjana, M.A. NIP 130 529 731
Head of English Department
AMERICAN BELIEFS AND VALUES AS REFLECTED
IN THE MOVIE
NATIONAL TREASURE
DIRECTED BY JOHN TURTELTAUB IN 2004
by
ROKO PATRIA JATI C 03 01 052
Accepted and Approved by the Board of Examiners Faculty of Letters and Fine Arts Sebelas Maret University
On 8th August, 2006
Position Name Signature
Chairman Drs. Hendarto Rahardjo, M.A. ( ) NIP 130 786 656
Secretary Fitria Akhmerti Primasita, S.S., M.A. ( ) NIP 132 205 442
First Examiner Drs. Bathoro M. Sarjana, M.A. ( ) NIP 130 529 731
Second Examiner Dra. Endang Sri Astuti, M.S. ( ) NIP 130 902 533
The Dean of
Faculty of Letters and Fine Arts Sebelas Maret University
STATEMENT
Name : Roko Patria Jati NIM : C 0301052
I declared truthfully that this thesis entitled American Beliefs and Values as Reflected in The Movie National Treasure Directed by John Turteltaub in 2004 is originally made by the researcher. It is not a plagiarism nor made by others. The things related to other people’s works are written in quotation and included in the bibliography.
If it is later discovered and proven that this statement is not true, the researcher willingly accepts any penalty from the English Department, Faculty of Letters and Fine Arts, Sebelas Maret University.
Surakarta, 4 Agustus 2006
MOTTOES
I left behind me for all of you two keys of truly salvations: Quran and Sunnah; take care of both in your daily live and you will be forever enlightened and guided (from being lost) by Allah Taala. [Hadits, Muhammad SAW]
To hope for the benign end of history is human. To expect it to happen is unrealistic. To plan on it happening is disastrous.
[Samuel P. Huntington]
We are just survivors who live in this cynical world which is filled by so many hard competitions
I dedicate this thesis to me, my grandpa, my grandma,
ACKNOWLEDGMENT
Alhamdulillahirabbilalamin. All praise is just for the Almighty God, Allah
SWT, for the entire blessing, grace, and guidance in completing this thesis.
This thesis will not be accomplished without helps from everyone who has given their power and spent their time to guide and assist the researcher. Therefore, the researcher would like to thank and give appreciation to:
1. Prof. Dr. Maryono Dwirahardjo, S.U., as the dean of Faculty of Letters and Fine Arts for his approval.
2. Drs. Riyadi Santosa, M.Ed., as the head of the English Department for his permission to complete the thesis.
3. Drs. Bathoro M. Sarjana, M.A., as thesis consultant for his support and advices to help me finish the thesis.
4. Drs. S. Budi Waskito, M.Pd., as the academic advisor for the advices and guidance.
6. Kinasih Club, for being my source of inspiration in the past, present, and perhaps tomorrow in my future. It was my first stage in the faculty, to recognize my friends, share and give with them, and try to do something useful we never tried before.
7. PRESS DIV and ISDIV of EDCOM then flourished in my heart, I will never forget the fun, the smile, the fools, the first impression, and of course the partnership in conducting many memorial activities.
8. For PII or IMSA (Indonesian Moslem Student Association) which has permitted me to grow up together, to socialize with others, to be a more mature person, and to have the same process in every training I followed. It’s just such nice things I’ve ever had –its spirit, its friendship, etc –and it becomes the most important passage in my life till now.
9. SKI & KAMMI & ARROYAN which I always remembered for every single kindness and compassion of the members, the seniors, and the teachers. It really ties up in one unity and one big family as fellow moslem.
10. Kartopuran Community with every hot issues we tried to handle it in fast reaction, some crazy people, the creative community, sometimes NATO
sometimes action first, broken radio, bongso thox, the mazhab of Imam Samudera, table tennis club, the north and the south, the gates, food stall, etc. I’m just running to come home, not running away. I like you all guys, always be proud, and always waiting for the reunion day.
11.Bu Tesa, Bu Fitria, Bu Endang, Bu Nanik, Bu Rini, Pak Hendarto, Pak Yusuf,
Agus Hari, Pak Gatot, Pak Marmanto, Bu Ida, Pak Thomas, Pak Nababan,
Pak Yoyok, Bu Diah Kristina, Bu Diah Erna, Bu Rara.
12. Adi, Aisy, Alfi, Ami, Aphien, Asih, Ayes, Bowo, Budi, Diah, Dila, Elida, Erika, Erlina, Esthiwi, Gigih, Gresia, Hana, Hilda, Ira, Isna, Janna, Januar, Latifah, Lukman, Lusi, Luthfi, Munir, Naning, Narno, Ndari, Nia, Niko, Norma, Novi, Nurul, Ratri, Retno, Rini, Rita, Rizki, Rosida, Rosita, Ryan, Sani, Sari, Septi, Setyo, Stiya, Titi, Uli, Vieta, Wahyuni, Widi, Yanti, Yustina. Ika Rani, Eno, Maya, Ibnu, Sidik, Andiria. Ari S, Vita, Salieg, Luthfi, Lisa, Sanjaya, Weni, Mbak Kikit, Ajeng, Dipa, Tomi, Yudis, Iwan. Umi P, Nurul K, Ambar, Kartini, Vita S, Galuh, Esti, Faruk, Puput, Junaidul, and other friends of EDS ‘02 and ’03. Burhan Shodik ’98.
13.Just forgive coz sometimes… I forget a single name, but no worry… I always remember the memory deeply in my heart. I promise to keep it all the time. 14.Empty space in my life… for the long long night and a boring day time to
time.
15. Finally, for those who has been coloring my life again and again until the time tomorrow, I thank you so much that I become useful and powerful in this unpredictable world.
The researcher realizes that this thesis is far for being perfect. Supportive criticism and suggestion will be kindly accepted. The researcher hopes that the thesis will be beneficial for those who are interested in American Studies.
Surakarta, 4 Agustus 2006
TABLE OF CONTENTS
TITLE ... i
APPROVAL OF CONSULTANT ... ii
APPROVAL OF BOARD EXAMINERS ... iii
STATEMENT ... iv
MOTTOES ... v
DEDICATION ... vi
ACKNOWLEDGMENT ... vii
TABLE OF CONTENTS ... x
ABSTRACT ... xii
CHAPTER I. INTRODUCTION A. Research Background ... 1
B. Scope of the Study ... 3
C. Problem Statement ... 4
D. Objective of the Study ... 4
E. Benefits of the Study ... 4
F. Methods of Research ... 4
G. Theoretical Approach ... 6
H. Thesis Organization ... 7
CHAPTER II. LITERATURE REVIEW A. Popular Culture ... 9
B. Semiotic Film Theory ... 19
D. American Society between 2004 and 2005 ... 27 E. Historical Overview of Conspiracy Theories in America:
Between 1600s and 1820s ... 33 F. Popularity of the Film National Treasure ... 37 CHAPTER III. ANALYSIS
The Beliefs and Values Reflected in the Film National Treasure ... 40 CHAPTER IV. CONCLUSION
ABSTRACT
Roko Patria Jati. C 0301052. 2006. American Beliefs and Values as Reflected in the Movie National Treasure Directed by John Turteltaub in 2004. Thesis: English Department Faculty of Letters and Fine Arts Sebelas Maret University Surakarta.
National Treasure was one of American popular film in the end of 2004 and early of 2005 directed by John Turteltaub. It stayed for several weeks in the first level of American box office. The original VCD of National Treasure
distributed by PT. Vision Interprima Pictures in 2005 was analyzed and became the source of the main data. It consisted of dialogues, actions, pictures, sounds, setting of time, setting of place, etc in a whole movie. Meanwhile, the supporting data were from other informations from books and websites.
The thesis presents a discussion about American beliefs and values as reflected in the movie National Treasure. It is a reflective study; thus the focus of the thesis is directed on the beliefs and values. Concerning the focus, the sociological approach, semiotic approach, and historical approach are used proportionally from their own specific context. Popular culture study leads the thesis to reveal the beliefs and values of the culture but it cannot judge whether they are good or bad. This is not film criticism which can freely do that, but it is the popular culture study which objectively combines the theory of popular culture, film semiotics, sociology, and history. Here, National Treasure is not seen as a film only from its aesthetic point of view, but also as an art which reflects several society’s beliefs and values.
There are several beliefs and values which can be revealed in the movie
CHAPTER I
INTRODUCTION
A. Research Background
The popularity of a given cultural element (object, person, or event) is directly proportional to the degree to which that element is reflective of audience’s beliefs and values. The greater the popularity of the cultural element in an era, the more reflective the zeitgeist this element is likely to be (Nachbar and Lause, 1992: 5). In addition, Jack Nachbar and Kevin Lause in their book Popular Culture: An Introductory Text re-emphasize that popular culture refers to the products of human work and thought which are or have been accepted and approved of by large numbers of people (ibid., p. 10).
Therefore, reflective study of popular culture means that the study will primarily be intended to reveal out the beliefs and values which are kept on the certain cultural elements in order to ensure their popularity. In other words, the study constantly returns to the hidden beliefs and values of the popular culture products to determine their meanings and significances (ibid., p. 22). Besides reflective study, it is also descriptive study to describe and analyze the subject, or as the cameras (record, examine, illuminate). It differentiates from film criticism as the study of culture which can freely give some evaluations, judgments, and labels to the culture (ibid., p. 12).
Thus National Treasure is not seen as the movie or story itself but in relation to the beliefs and values that can be revealed out by the movie.
Anyway the movie National Treasure is interesting to be analyzed further as an object of American popular culture study due to its popularity. The movie was a very popular movie with fantastic acquisitions. It succeeded moving to the top ten American box office and stayed at the first level for three weeks long since its release on 19th September 2004. The movie was played in 3.243 movie theatres or became the most wanted movie on theatres in the second and third weeks (www.the-numbers.com/movies/2004/NATTR.php, accessed on 19th February 2006 at 20.00).
Independence. Ben must have serious deal with his partner Ian when Ian asked him to join stealing the document of the Declaration.
Ben and Riley told such information about Ian’s stealing plan toward government institutions, but such institution like FBI and Department of Homeland Security disbelieved them. Then they met Abigail Chase (the curator in National Archives) and she also had the same opinion as previous institutions. She thought surely it was impossible thus she was not going to worry about its safety. Ben felt desperate and he had a plan to steal the Declaration in order to save it from Ian. Moreover, Ben’s father Patrick Henry Gate had unpleasant attitude regarding the treasure story. He wanted to stop the madness and defected from the ranks of the obsessed to become disbeliever. There was a ‘hide and seek’ action from Philadelphia, New York, to New Jersey between Ben, Ian, and Peter (FBI). Ben was arrested by FBI when he ran from Ian gangs. Ian then tried to escape Ben because he still needed Ben’s help. In order to increase the gravity of situation, Ian also involved Patrick, Riley, and Chase as hostages. Finally, Ben, Patrick, Chase and Riley found a lot of treasure there, the greatest treasure in history which belonged to every people in the world. Ian was arrested by FBI for many accusations.
B. Scope of the Study
From the previous background, the focus of research is obviously put on the beliefs and values reflected in National Treasure as a popular movie. The popularity of the film was in entire America when the film National Treasure
C. Problem Statement
In this popular culture research, the researcher raises one problem as follows: “What beliefs and values are reflected in the movie National Treasure?”
D. Objective of the Study
One point of question in problem statement is analysed later employing related approach in order to find the answer. The objective of this study is: “To reveal out the beliefs and values which are reflected in the movie National Treasure”.
E. Benefits of the Study
This thesis of American studies mainstream gives proper description of the American beliefs and values reflected in this movie. Moreover this study is beneficial to complement the study of popular culture in popular art or product, especially in a movie.
F. Method of Research
Type of Research
The type of research of this study is library research in the form of
functioning, social movements, or interaction relationship. These includes observation and interviews, but might also include document, book, and video tapes (Strauss and Corbin, 1990: 18).
Source of Data and Supporting Data
The main data of this research were taken from the original VCD of
National Treasure distributed in Indonesia by PT. Vision Interprima Pictures. This 2004 released movie is directed by John Turteltaub, produced by Jerry Buckheimer in corporation with Walt Disney Pictures, and distributed by Buena Vista. Running time is approximately 135 minutes. The main data consisted of dialogues, actions, pictures, sounds, setting of time, setting of place, etc in a whole movie.
Supporting data were collected from sources such as reviews of the film, production notes, criticisms taken from the internet and other books, and also references on philosophy, American history, American social political condition, etc.
Technique of Processing the Data
The data processing phases were directed as follows:
- Understanding phase: the main data were watched repeatedly and then trying to understand the appropriate theory.
- Concluding phase: researcher evaluated and examined the result. The phase included conclusion or evaluation of the previous phase (main data analysis).
G. Theoretical Approach
Since this research is based on American Studies, National Treasure is analysed by using the interdisciplinary analysis. The application of interdisciplinary analysis involves or covers “more than one area of study” (Hornby, 1995: 622). It is intended to give a holistic analysis that covers historical condition, economic, social, or even political and constitutional condition (Spiller, 1981: 225).
In this research, the researcher uses some fundamental theories and approaches, such as: popular culture theory, semiotic film theory, sociological approach, and historical approach.
1) Popular Culture Theory
Popular culture theory here is mainly taken from Jack Nachbar and Kevin Lause in their book Popular Culture: An Introductory Text. It is not film study or film criticism but it is the popular culture study which tries to reveal and find beliefs and values that are reflected in the movie and then related to its popularity. 2) Semiotic Film Theory
intended to illuminate film and the filmmaking process so much as to illuminate the workings of the human mind (Douglas and Harnden, 1996: 250).
Film is seen as a language that is composed of signs. It is directly and obliquely social representation. In film, characters are given attitudes, gestures, sentiments, and motivations that are based on social roles and notions about how they are supposed to act (Allen and Gomery, 1985, p.158). Therefore, the research employed the semiotic theory to analyze the beliefs and values in the movie
National Treasure.
3) Sosiological Approach
Sociological approach is significant in order to find the association between humans and the society around them. It is concerned with every aspect of the social worlds that affects a person’s thoughts or actions. Thus Sociology is the study of social life and the social causes and consequences of human behaviour. This study encompasses all interpersonal relationships, all groups or collections of persons, and all types of social organizations (Eshleman, et.al.. 1993: 6).
4) Historical Approach
H. Thesis Organization
The thesis is organized into four subsequent chapter, outlined as follows: CHAPTER I : INTRODUCTION, provides Research Background, Scope of
the Study, Problem Statement, Objective of the Study, Benefits of the Study, Methods of Research, Theoretical Approach, and Thesis Organization.
CHAPTER II : REFERENCE REVIEW, consists of Popular Culture, Semiotic Film Theory, Sociological Approach, American Society between 2004 and 2005, Historical Overview of Conspiracy Theories in America: Between 1600s and 1820s, Popularity of The Film National Treasure.
CHAPTER III : ANALYSIS, consists of the Beliefs and Values reflected in the film National Treasure
CHAPTER II
REFERENCE REVIEW
A. Popular Culture 1. Popular Culture Characteristics
The major themes of the study of popular culture will revolve around several important characteristics of the subject. It is important to know firstly whether our object of study belongs to popular culture or not. The characteristics of popular culture are:
a. It consists of artifact (objects and people) and events (activities surrounding the objects and people)
Artifacts is one of the elements of popular culture which consists of objects and people. They are visible expressions of beliefs and values. Popular artifacts are of two types: popular objects are termed icons and popular people are labeled heroes or celebrities. Each of these categories is then further subdivided into real and imaginary types depending upon whether or not the hero or icon exists in the real world, historic or present, or only within the context of some fictional creation. Celebrities cut across the real and the imaginary because even though they actually exist in three dimensional form – living and breathing like the rest of us, their hyped-up, fabricated star persona is often so distant from the real person as to be more properly considered a type of fiction (Nachbar and Lause, 1992: 24).
which we all participate as a way of marking important passages in our individual lives or in society as a whole, in which we bind our culture together in a celebration of our common beliefs and values and/ or in which we release tension and anxiety in a socially acceptable, “safe” manner. While the arts are vast and diverse, however, but they do not stand isolated from the other rooms and they derive their meaning and significance from the beliefs and values in the basement of the popular mindset. The examples are popular magazine, movies, television, recordings, comic books (ibid., p. 27-28).
Movie is an interesting and relevant one as the example of arts. Art covers such a wide range of human endeavor that it is almost more an attitude than an activity. It correlates with culture and society thus there are terms “community”, “criticism”, “science” (Monaco, 2000: 22). Originally, it is a performance arts which happen in real time, then the representational arts which depend on the established codes and conventions of language (both pictorial and literary) to convey information about the subject to the observer. Finally it is the recording arts which provide a more direct path between subject and observer, media not without their own codes but qualitatively more direct than the media of representational arts (ibid., p. 27). In other words, the arts also can be “popular” by the development of technology which gave the masses enough affluence and leisure to become an audience for the popular arts (Hammel, 1977: 2).
Previous point b and c explain popular culture as a “Funhouse Mirror” of which it both reflects our image back to us but also alters our image in the process of doing so. This both sides of the Funhouse Mirror is also called as a dual function of Popular Culture (Nachbar and Lause, 1992: 7). The important explanation of the process of Funhouse Mirror, as written by Belgard, always refers to Rockwell’s “Triple Self-Portrait” (1960). It was a study of painter seen from behind, regarding himself in a mirror as he works on a self-portrait. It was an image reflection in the real mirror which then was altered differently in the canvas (Belgrad, 1998: 64).
d. It must be commercial because it is produced to have the goal of making money
Popular cultures were not made with the intention of educating, challenging or enlightening their target audience. They were produced with the intention of getting as many people into the theatres as many times as possible (Nachbar and Lause, 1992: 41). Therefore popular culture as a commodity has its economic role of which it ensures the generation and circulation of wealth, and it can vary from the basic necessities of life to inessential luxuries, and by extension can include non material objects such as television programs, a woman’s appearance, or a star’s name (Fiske, 2001: 11).
2) Ripoffs and Wannabe: Popular cultures which seek to isolate the popular element of successful blockbuster and then reproduce them in slightly altered surroundings.
3) Imitation of Earlier Forms: The imitative process which looks backward as well as forward.
4) Media Makeover: It is prevalent tool of imitation that it deserves to be considered in its own category. It also frequently consists of authorized imitations in other forms (Nachbar and Lause, 1992: 42-45).
f. The result of popular culture surrounds us
Popular culture forms the vast majority of the artifacts and events which compose our daily lives, but it does not consist of our entire culture. It surrounds us but does not drown other opportunities for existence apart from it (ibid., p. 15).
In addition to characteristics above, popular culture refers to the product of human work and thought which are accepted and approved by a large number of community or population (ibid., p. 14). As we see from the definition of popular culture, it must have the elements of “the acceptance” and “a large number of community”. If one of those, the acceptance or a large number of community, is ignored or eliminated, the culture will not be the popular culture.
Second difficulty is about the problem of taste. Although taste can never be absolute, it does seem to develop the practice. The more the audience read, see, hear, the more they are exposed to. In other words, popular culture is more democratic since they are accessible to larger number of people. It often depends on a mass audience for their very existence (Hammel, 1977: 1). Therefore, the level of cultural development or education of the people has a direct bearing on the quality of popular culture (ibid., p. 3-4).
2. The Beliefs and Values
Beliefs and values are the ideas which cannot be “seen” in and of themselves. They exist in the cultural mind and in the minds of the individual member of mass society. Beliefs and values closer to the surface in “The House of Popular Culture” are those which are most transitory, shallow, and faddish. Beliefs and values deep down in the solid rock of the house’s foundation can be termed “bedrock beliefs and values” because they are the most stable, longstanding, and significant ones characteristic of broad components of the total population. Recently, cultural analysts have begun to refer to the bedrock beliefs as “myths” (Nachbar and Lause, 1992: 22-23).
People share their beliefs and values with other people in society. They differ from one society to another. After people see some specific realities or phenomena in society and propose their own view of reality (beliefs), then they learn for several values. Most of people’s basic values are learned in life from family, friend, mass media, and other sources within society. The beliefs and values are generally shared and reinforced by others in daily interaction. They are sometimes emotional and each of them are also in conflict either in one individual or between individuals in society (Eshleman, et.al.. 1993: 6).
In addition to the conflict (contradiction), at least there are three other kinds of natural complexity in the relationship of myths, beliefs, and values. The complete four kinds of the complexity are:
a. Each myth has a number of associated beliefs and values
b. Each myth and its associated beliefs and values is related to at leas one other myth in a symbiotic manner
c. Popular myths often contradict each other in important ways
d. Beliefs change and evolve over time (Nachbar and Lause, 1992: 99-101)
3. The Position of Popular Culture
All of people participate in at least two kinds of culture besides popular culture which forms the bulk of our cultural existence. We need both as a means to understand, illustrate, and identify several other significant characteristics of the popular culture.
communicated directly from generation to generation, between folk who are familiar to each other. The means of communication is usually oral, the author or creator of the artifact or event is often unknown or is termed as a spokesperson who tells and demonstrates something which had previously been told or demonstrated to him or her and it is also typically simple both thematically and technologically. We are all part of a folk as well as a member of the masses. It is equally important to recognize what folk culture is not as well. Folk culture is not merely the culture of the poor or uneducated. (Nachbar and Lause, 1992: 15)
The second is elite culture. It refers to the products of human work and thought produced by and for a limited number of people who have specialized interests, training, and knowledge. The elite artists are known by the audience and the artist’s works are used to express the interpretation of the world (of society or all of reality). The roles of audiences are very important because the more audiences know about the artists, the more meaningful the artist’s works is. Elite art is produced for the ages not for a tiny folk community or for the entertainment and diversion of the masses (ibid., p. 15-16).
Most of audiences or common people thought that the folk culture deals with the poverty and stupidity and the elite culture deals with the intelligence and wealth. However those thoughts are totally wrong because there are no connection and relation among the folk and elite cultures to the stupidity, poverty, intelligence, and wealth.
Browne and it forms a simple diagram that represents several significant aspects of the way the cultures interact with each other.
Folk Popular Elite Culture
a. The relationship among the three is non evaluative. It means the three kinds of culture have the same level and there is no designation of low, middle, or high and no one culture is to be described better or worse than any other.
b. The shape of the representatives “egg” indicates that popular culture is the major portion of a society’s total way of life. It surrounds us and forms the fabric of our everyday lives in a way that folk and elite culture do not.
c. The relationship among the three is fluid. It means there are no hard and fast lines separating the cultures from each other, but rather, each culture seems to flow almost indefinably into its neighbor. This fluid relationship in turn has two important elements:
1) Each member or a society experiences all three types of culture. There are no lines to prevent an individual from moving freely from one cultural type to another.
2) A given cultural artifact or event can change culture categories over time or because of changes in its mode of presentation or audience (Brown in Nachbar and Lause, 1992: 16-17).
4. Reflective Study of Popular Culture
messages in it can be explained clearly. Popular beliefs and values are those unseen convictions about the world which form a culture’s mindset and mold and color the way which the culture sees and interprets (Nachbar and Lause, 1992: 7). The range of beliefs and values characteristics of a cultural mindset is as vast as the culture’s history, its present circumstances, and its hopes and dreams of the future and it can be as specific as the reasons which lie behind the way. Popular beliefs and values are the meanings which lie behind the artifacts and events which are their visible expressions which its forms are the truths which explain the facts and thus weave existence into a pattern which we can recognize and share (Nachbar and Lause, 1992: 24).
Reflective study of popular culture leads us to reveal the beliefs and values of the culture but it cannot judge whether it is good or bad. It is guided by the popular culture formula as a valuable tool in which it both aids us in selecting cultural elements for examination and reminds us how to examine them. Popular culture formula states that the popularity of a given cultural element (object, person, or event) is directly proportional to the degree to which that element is reflective of audience beliefs and values. The greater the popularity of the cultural element in an era or over time, the more reflective of the zeitgeist this element is likely to be. The formula assumes that audience choose a specific cultural element over other alternatives because they find it attractive in its reassuring reflection of their beliefs, values, and desires (ibid., p. 6).
object is true or false. Popular culture must need the understanding and appreciation to analyze it and the most important is to reveal the beliefs and values in the artifacts and events of popular culture. It never assumes that popular culture studies of the mindset simply reveal that which is obvious, right, or common sense. Popular culture reflects and molds the beliefs and values that are so embedded, that their truth is assumed rather that proven. The study of popular culture brings these assumed-to-be-true beliefs and values to the surface (Nachbar and Lause, 1992: 9).
The most important thing of revealing beliefs and values in popular culture is concerned only with describing, defining, and understanding what a cultural beliefs and values not whether the culture is wise or foolish, correct or incorrect. Popular beliefs and values do not argue the truths they embody and express, but that they assume them. The result is that a cultural pattern can become an entrapping web of beliefs. Its result must be seen as one build not as a separated one.
Beside reflective study, it is also reflective mirror in which the product of popular culture really connects with the cultural mindset of the audience. As the reflective mirror, popular culture must focus upon two aspects of the zeitgeist, the “transitory” and the “concrete” (Nachbar and Lause, 1992: 5). Zeitgeist is a German word that refers to the spirit of an era, the major beliefs and values which describe the particular outlook of a culture during the specific period of time (ibid., p. 4). The zeitgeist which characterizes a particular era is composed of “transitory” attitudes and perspectives which last only as long as the era itself and then fade from view. But an era’s zeitgeist also expresses deep-seated, highly significant “concrete” beliefs and values which transcend the specific time period and represent the fundamental character of the culture itself (ibid., p. 5).
B. Semiotic Film Theory 1. Saussure’s Theory
The system is known as langue, and the actual or potential utterances are known as parole. They may be compared to the rule system of chess and to the set of moves which may be actually or potentially played. Langue defines both what the permissible or impressible utterances are (as do the rules of chess in relation to moves) and what their significant is (again, as in chess) (Lapsley and Westlake, 1988: 33).
Saussure distinguished the functioning of language as a system between the signifier and the signified, which together comprise the linguistic sign (typically a word). The signifier is the actual sound (or if written, the appearance) of the word. Then the signified is the concept or meaning attached to it. The relationship between the signified and the signifier is arbitrary because there is nothing in the nature of things to dictate that a signified should have a particular signifier. The same signified has different signifiers in different languages. Saussure also claimed that the value of a signifier is given not by its relation to a pre-given signified but by its relation to other signifiers. (ibid., p. 34).
that could be substituted for it. The essential point is that the language has many differences. The differences in languages are the diacritical theory of meaning which proves the single more influential idea operative within film semiotics. 2. Metz’s Theory
The key figure among the filmo-linguistic pioneer was Christian Metz. Stam dedicated his book New Vocabularies in Film Semiotics in 1992 to his mentor, Metz, as an outer framework of film theory. Stam stated that Metz’s purpose was to “get to the bottom of the linguistic metaphor” by testing it against the most advanced concepts of contemporary linguistics (Stam, 1992: 33).
In another book, Lapsley and Westlake included Metz’s answers concerning the main semiotics question if the cinema is a language or not. Metz says, as cited by Lapsley and Westlake, that the cinema is a language but it has not a langue, where langue is understood in the Saussure theory as the system of signs intended for inter-communication (Lapsley and Westlake, 1988: 38). Metz wanted to achieve an understanding of how films are understood, but the recognized fundamental differences between language and cinema had prevented the wholesale importation of Saussure’s concepts. The concept of langue was inapplicable to cinema for three basic reasons. They are:
a. Cinema is not available for inter-communication. It is a communication at all (rather than expression), it is one-way communication.
through their mechanical duplication. Whereas a verbal signifier acquires its significance from its place within a system, that of an image derives from what it duplicates. Moreover, as well as resemblance there is material link between the image and its objects, making it index as well as icon, and therefore motivated. However, there were qualifications even in Metz early work, as when he acknowledged that an image necessarily involves distortion and deformation. Later, this idea was developed through the identification of codes at work in the image. Despite such qualifications, the general tenor of the argument was that cinema duplicated rather than articulated reality.
Based on the three reasons above, hence cinema is not langue, it is nonetheless language. It is due to the extent that it orders signifying elements within ordered arrangements different from those of spoken idioms, and to the extent that these elements are not traced on the perceptual configuration of reality itself. Cinema transforms the world into discourse, and is not therefore simple duplication. But a semiotics of the cinema cannot work at the level of the image, since each image is unique, novel and analogous to reality, with its meaning produced not by its place within a system but by what it duplicates. There is no process of selection from a lexicon of images in cinema as there is from the verbal lexicon of a natural language (Lapsley and Westlake, 1988: 40).
3. The Language of Film
Since a film is constructed of visual, aural, and linguistic components that are manipulated in particular ways, it is a challenge to take apart the totality of the film experience and to interpret how that experience was assembled. Understanding the film image, its signs and codes, as a language system is very essential to help reading the movie. In film language, cinematic signs are paradigmatic while cinematic codes are syntagmatic (syntax). They make up the images in a film as a language system. Here, the semiotic film theory is used to interpret all meaning behind the image, not only on words or sentences.
C. Sociological Approach 1. Sociology
sociology is often credited to Auguste Comte (1798-1857), the founder of sociology. It is derived from two roots: socius, which means “companion” or “associate”, and logos, which means “word”. Thus sociology means “words about human associations or society” (Eshleman, et.al.. 1993: 6).
Another way to find out what sociology is would be to observe some sociologists at work. They all suggest that sociology is concerned with every aspect of the social worlds that affects a person’s thoughts or actions. As stated by the American Sociological Association in a booklet called “Careers in Sociology”, sociology is the study of social life and the social causes and consequences of human behavior. This study encompasses all interpersonal relationships, all groups or collections of persons, and all types of social organizations. Beside that, other areas which are investigated include racial and ethnic relationships, prejudice and discrimination, power and politics, jobs and income, families and family life, school systems and the educational process, social control, organizations, bureaucracies, groups and group dynamics, leisure, health-care systems, military systems, women’s movements, labor education, stratification of people, etc (Eshleman, et.al.. 1993: 6).
micro-sociology is concerned with how individuals behave in social situations (ibid., p. 8).
2. Society and Culture
The term culture means different things to different people. In the minds of some people, culture is associated with such activities referred to elite culture such as the opera, classical music and art museums. Yet in the contrast of the upper classes, there were popular culture for common persons to involve soap operas, wrestling matches and baseball games, Playboy and Playgirl magazines, etc. Basically, a culture is viewed as a system of ideas, values, beliefs, knowledge, norms, customs, and technology shared by almost everyone in a particular society. While society is a group of interacting persons who live in a specific geographical area, who are organized in a cooperative manner, and who share a common culture. A culture is a society’s system of common heritage. In general terms, a culture can be said to include all the human phenomena in a society that are not the product of biological inheritance. Culture includes all learned behavior, it consists of both the nonmaterial (language, ideas, values), and material aspects of society (houses, clothes, tools). Both the skills needed to make a product and the product itself are parts of culture. Sociology does not judge culture on the basis of the taste or refinement of the society of which it is only a part of culture (Eshleman, et.al.. 1993: 92).
nature. These behaviors are not programmed genetically like animal life but they are determined by the various culture learned by human. There are several elements of culture such as symbol, language, values, norms, cultural lag, technology and material culture (Eshleman, et.al.. 1993: 92-101).
3. Sociology and Popular Culture Study
People widely assume that research findings tend to support what they already know. They have some idea as to why they act the way they do and how they work. As social beings, most people were raised in families and communities. Everyone has learned from book, television, radio or perhaps from the direct experience in daily life which influence both idea or research findings. Nevertheless not all of the obviously true idea has similar results with research findings. Although some popular observations may be true, many others are not supported by empirical data. Without social research, it is extremely difficult to distinguish what is actually true from what people’s common sense tells what should be true. Many researchers have not been satisfied with their research because they run on the basis of what they considered common sense about what they believed was the truth. Thus by employing sociology, it will improve the quality of understanding people, society, and human behavior as well as increasing the ability to question many of the popular observations widely accepted as truth by the press and by others (Eshleman, et.al.. 1993: 10).
“what should be”. The social sciences are also likely to have as a goal the acquisition of knowledge rather than the direct utilization of that knowledge. Thus they differ little in their focus on social phenomena, in their methods, and in their goals, but they do differ in their particular focus of attention. Also, it is not unusual for the social sciences to overlap somewhat. Popular culture study is a reflective study to reveal out the beliefs and values of cultural elements based on its popularity. Therefore, the focus of the study is on the beliefs and values reflected on that cultural element. Concerning both themes, the sociology or sociological approach will approach them proportionally from the context of society and social life.
D. American Society between 2004 and 2005
Nachbar and Lause stated that the evaluation of beliefs and values from their stability and significance results in two categories of beliefs and values. The first ones are the most stable and significant beliefs and values, and the second ones are the less stable and important. The beliefs and values become unstable and less important when they have weak relation to the myth. They are popular for only several decades (short-lived). For instance are the beliefs and values about “Communist Bloc” as an evil empire, and also the political discrimination toward women and Afro-Americans (Nachbar and Lause, 1992: 83).
In the first type, beliefs and values become stable, important, and significant when they are closely associated with the myth. It can also be representative enough in defining the cultural mindset (ibid.). In this case, the beliefs and values mentioned by Nachbar and Lause are such as the family values, the values of America as a democratic country, individual freedom, technology, material success, romantic love, etc. They existed as American beliefs and values since the early age of American society in 18th century until nowadays in 21st century. Those are the “American Dreams” which are believed by American people to be realized and preserved. Therefore American values today (or tomorrow) need to be very similar to those in the past times (centuries).
1. Adulthood is an essential period between childhood and parenthood Ideal picture of human development may stand differently from its reality in daily life. One major function of adulthood is to protect children during their season of protracted vulnerability, but current events force American people to recognize that they are in a drawn out and worsening adulthood. The crises of childhood (adolescence and youth) in contemporary America have been tragically demonstrated in relation to adulthood, parenthood (father, mother), and also the condition of society (cultural development).
In post-modern America, national cultures as well as sub-cultures have their moral foundations or identity of values, traditions, institutions and disciplines. But in every enlightened society like America, the national cultures and sub-cultures are opposed by the high culture that makes its agenda in provoking culture wars. American people who cannot choose several hard choices required by identity will find it hard also to make the commitments required by intimacy. The ceremony like wedding thereby reminds each couple at the outset of their life that one of them would probably become alone in the absence of the other. Finally, in American lifetime, intimacy is too often called on to substitute for identity, even such individual of fragile identity put very heavy demands on their partners. They insist that their partner provide an unshakeable security and something other assurances that actually come only from the well-founded self. Any difficulties around identity and intimacy are exacerbated by the prospect of the parental condition. Thus at this point, the parents or the older persons are important in order not to give some bad effects toward adulthood (www.americanvalues.org, accessed on 29th May 2006 at 22.00).
2. Marriage is more than something personal and it sustains love
joins couples together in the sight of God and man. It is not love that sustains the marriage, but the marriage that sustains love. Marriage is more than a personal relationship between spouses. It is a social institution, with rules, public meaning and a story to tell. Marriage is a status people graduated into, and it is bigger than any human beings (www.americanvalues.org, accessed on 29th May 2006 at 22.00).
This seems like a strange American value in which the truth is that almost everything these days impels people to consider the troubled institution of marriage. There are many students settling for “uncommitted relationships”, they struggle academically because their single mothers are unable to give them the economic, emotional and directional support they need. As the result, many young men and young women seem cannot really make sense of their role in modern life. In this case, American people should not be surprised at the sense of rootless-ness and directionless-rootless-ness. Today, fathers are not really necessary and it is not shocking anymore. There are so many married fathers who are doing a terrific job, very involved with their children, have a pretty good marriage, respect their wives as equals, and they may look like the best fathers for their family. However, in terms of numbers, families that do not have a father at all are swamping them. American people seem to be losing the institutional imperatives of marriage, leaving only the private relationship and that is increasingly likely to turn on personal satisfaction (www.americanvalues.org, accessed on 29th May 2006 at 22.00).
3. Thrifty is good both for individuals or society
goal of thrift has never been the accumulation of wealth as an end in itself. In 1920s, the slogan of “Thrift Week” which began on January 17 (Franklin’s birthday) was for celebrating success and happiness. Thrift is therefore flatly inconsistent with miserliness, or hoarding, or seeking wealth for wealth’s sake. Franklin refused to accept money for any of his many inventions, and spent much of his life performing public services for which he was not paid. One of the ten planks of National Thrift Week was “share with others”. The idea is that being thrifty enables us to be generous. More broadly, thrift is a pathway to social awareness and humane moral values. Franklin was an unabashed moral and civic reformer who viewed the thrift ethic as essential to improving the national character and insuring American progress. In almost identical ways, the leaders of the National Thrift Movement of the 1920s believed that their movement was vital to the broad goals of moral reform, character education, and civic progress. Since more than three hundred years ago, Ben Franklin shared his ideas on the values of thrift with American people, it involved:
- Be industrious and frugal, and you will be rich - Hope of gain lessens pain
- Beware of little expenses, a small leak will sink a great ship
- Pride breakfasted with Plenty, dined with Poverty, and supped with Infamy
- Employ your time well, if you meanest to gain leisure
- Avarice and happiness never saw each other, how then should they become acquainted
- Nothing so likely to make a man’s fortune as virtue (www.americanvalues. org, accessed on 29th May 2006 at 22.00).
relative to consumer spending would be good for them, both as individuals and as a society. People sometimes seem to think that buying more stuff will make them happy. They sometimes seem confused about the relationship of private gain to the public good. Instead of inventing a new philosophy to help them wrestle with these important issues, they might consider dusting off an old one for recycling that would be the thrifty thing to do (www.americanvalues.org, accessed on 29th May 2006 at 22.00).
4. Human person is primed for both individualism and deep connection
A conversation in a New York cafe in 2003 led to a report called “Hardwired to Connect: The New Scientific Case for Authoritative Communities”. The report was co-authored by 33 children’s doctors, research scientists, and mental health and youth service professionals. More specifically, for what they believe is the first time, the study brought together neuroscientists (who study the child’s developing brain) with social scientists (www.americanvalues.org, accessed on 29th May 2006 at 22.00).
The report’s main argument is that too many U.S. children are suffering from a lack of connectedness. The authors mean two kinds of connectedness:
o Close, enduring connections to other people (also known as
individualism)
o Deep connections, to moral and spiritual meaning
The report argues that the human person is biologically primed and also hardwired for these two types of connectedness. The weakening of both of these forms of relatedness in American society in recent decades is a primary cause of today’s high and rising rates of mental problems and emotional distress among U.S. children and adolescents (www.americanvalues.org, accessed on 29th May 2006 at 22.00).
not the exact parameter but they can change and develop from time to time influenced by many factors in society.
E. Historical Overview of Conspiracy Theories in America:
Between 1600s and 1820s
Conspiracy theories from time to time have played a vital role in shaping the course of American history. Although often dismissed as the delusions of extremists, the possibility of a conspiracy has repeatedly been at center stage in U.S. politics and culture. Resonating with core values and fueled by ethnic, racial, and religious differences, conspiracy thinking became a U.S. tradition. It can be traced back from the early history of America, at least from the Puritan era and then American revolution until the Anti Masonic Party in 1830s. Conspiracy was a prominent feature on the mental maps of the first English settlers in 1600s. Early colonists feared and then suspected both neighbors and strangers of secret alliances and dangerous plots. Later waves of immigrants not only strengthened or stimulated traditional beliefs, but also expanded the pool of potential conspirators. When Puritans disembarked from the Arbella in 1630, they knew that the Massachusetts colony would soon be a battleground. Their errand into the wilderness was to raise a Bible commonwealth devoted to God’s commandments. Governor John Winthrop announced that the God of Israel is among American people and they shall be as a city upon a hill. The puritans were just as certain that the enemies of the Lord were close at hand. Battling for the Lord against the Satanic conspiracy justified cruelty thus the atrocities were common. Contested spaces and tribal names would change, but the cry of conspiracy, real and imagined, remained constant and echoed throughout the history of the westward movement (Goldberg in Knight, 2003: 1).
tortured by invisible hands. Approximately 200 men and women were charged in Salem, 20 were executed (Goldberg in Knight, 2003: 2).
In eighteenth century, the fear of slave conspiracies would fire white imaginations for more than a century. The citizens of New York City found that the enemy within the gate was a Trojan horse of their own making. In 1712, slaves rose in a bloody conspiracy to avenge some hard usage at the hands of their masters. Bound by a blood oath and armed with guns, knives, and hatchets, they set a fire to attract their white masters into a killing field. For the nine whites who died, twenty one blacks were condemned to death. Events during the 1740s reflected the dance between the real and the imagined. In 1741, the rumor of black conspiracy was sufficient cause to hang proactively eighteen blacks and burn another eleven at the stake (Goldberg in Knight, 2003: 2).
The chant of conspiracy offered the revolutionary generation both explanation and a motive to action. The liberty was in danger. Corrupt government
expose the secrets of his order was kidnapped and murdered. Authorities were unable to solve the crime. This touched off a mass movement that spread to New England and the Midwest and launched the first third party in U.S history, the Anti-Masonic Party (Goldberg in Knight, 2003: 3).
Sometimes, as between 1600s and 1820s, conspiracy thinking draws power by merging with and reinforcing traditional American beliefs and values: a sense of mission, Protestant supremacy, concern about encroachments on liberty, antielitism, maintenance of the racial order, and the sanctity of private property. In the midst of diversity, conspiracy theories nurture a sense of peoplehood while discovering the enemies of the American dream.
F. Popularity of the Film
National Treasure
Popularity of a film can be obviously seen from the movie box office as the measurement of the successful film. The film National Treasure succeeded moving to the top ten America box-office and stayed at the first level for three weeks long since its release on Friday (19/11/2004). National Treasure got income US$ 35,142,554 in the opening week. A week after, this movie still took its place and the total income increased to US$ 87,270,875. Until third week the total income was US$ 110,113,345. The movie was played in 3243 movie theatres or the most theatres in the second and third weeks ( http://www.the-numbers.com/movies/2004/NATTR.php, accessed on 19 February 2006). Those acquisitions proved how popular National Treasure in America for couple weeks after being released.
future. Around the weeks of Thanksgiving day, film National Treasure became the most popular film they wanted to enjoy with the people they loved.
National Treasure could not survive any longer in the first rank after the day of 19 or after 6 December 2004. In December actually there is a Christmas day but the film can not keep their popularity by presenting the better circumstance of happy Christmas than other movies. The extraordinary days of playing the movies was on 20 November –second day of releasing, when this movie got the most achievement of Gross, that was $ 14,588,162. Then 26 November or one day after Thanksgiving when it got the second most acquisition, that was $ 12,949,150 or changed 65.80% from previous day. The last was 3 December 2004 of which the change in percent was the highest, it reached the amount around 269.00%.
11/19/2004 1 11,000,000 3,017 $3,646 11,000,000 1
11/20/2004 1 14,588,162 +32.62 3,017 $4,835 25,707,235 2 11/21/2004 1 9,435,319 -35.32 3,017 $3,127 35,142,554 3
11/22/2004 1 2,987,000 -68.34 3,017 $990 38,129,000 4
11/23/2004 1 3,527,000 +18.08 3,017 $1,169 41,656,000 5
11/24/2004 1 5,648,000 +60.14 3,243 $1,742 47,304,000 6
11/25/2004 1 7,810,000 +38.28 3,243 $2,408 55,113,958 7
11/26/2004 1 12,949,150 +65.80 3,243 $3,993 68,063,108 8 11/27/2004 1 12,689,604 -2.00 3,243 $3,913 80,752,712 9
11/28/2004 1 6,518,163 -48.63 3,243 $2,010 87,270,875 10
11/29/2004 1 1,609,000 -75.32 3,243 $496 88,880,000 11
11/30/2004 1 1,506,000 -6.40 3,243 $464 90,386,000 12
12/1/2004 1 1,367,000 -9.23 3,243 $422 91,753,000 13
12/2/2004 1 1,355,000 -0.88 3,243 $418 93,108,378 14
12/5/2004 1 4,276,042 -44.23 3,243 $1,319 110,113,345 17
12/6/2004 1 1,107,000 -74.11 3,243 $341 111,221,000 18
12/7/2004 1 1,128,000 +1.90 3,243 $348 112,349,000 19
Color coding:
= Weekend days (Friday, Saturday, Sunday) = Thanksgiving day (25 November 2004)
(Retrieved from http://www.the-numbers.com/movies/2004/NATTR.php, accessed on 19 February 2006).
CHAPTER III
ANALYSIS
The Beliefs and Values Reflected in the Film
National Treasure
1. Sometimes action with a high consequence (illegal or criminal) must be faced to continue reaching the final goal
indirectly entrapped on this stealing action because she is so weak to save the Declaration from both groups. Yet Chase voluntarily follows the way of Ben and Riley to save the Declaration by keeping it on hand until the clues of treasure is resolved.
In scene 0: 17: 12, Ian tries to convince Ben about what he has done before that time. He arranges illegal operations with some professional persons who are experts. Ian thinks that the only alternative way to examine the Declaration of Independence is by stealing it. At the same meaning, Ian is provoking Ben to help him in such kind of high risk crime.
(Scene 0: 17: 12)
Ian : “We all have our areas of expertise. You don't think mine are limited to writing cheques, do you? In another life... I arranged a number of operations of... questionable legality”
but the expression still can be read easily through a medium close up and a straight on angle of framing.
In scene 0: 26: 49, in front of the Declaration of Independence in National Archives Building, Ben realizes that there is no way out to stop Ian stealing the Declaration. Therefore, he runs on his own way to save the Declaration, even if it is illegal or crime. His eyes look at the Declaration of Independence trying to deeply understand every word written on it. Ben perceives that every word seems to guide him in doing his intention, which is to steal the Declaration. The underlined sentence is “…when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism”. Every word on it was included by Thomas Jefferson in sealing the connection between conspiracy and revolution at that time, proclaiming the people’s right to revolution. Then Ben tells carefully but surely what he intends to do to Riley who is standing up beside him (outside the frame). It looks like he finds the strength inside his heart.
(Scene 0: 26: 49)
The camera is on medium close up shooting a third body of Ben from his head. It is still combined with a soft lighting and a straight on angle to make a steady situation with a steady emotion in the shot. His face expression shows something big which is burdening him so much. However the face also keeps the cool and calm expression which has a meaning that he can handle it well anyway.
Riley in scene 0: 30: 01 (Appendices, p. 3) is impressed by the detail explanation of Ben about the Preservation Room. His mouth is half opened as the expression of impressive and a bit shock that he is in front of big evil plans. The condition can be changed, he says haltingly hearing the information from Ben.
In scene 1: 04: 07 (Appendices, p. 6), Chase does what she actually knows that it should be rejected by a civil servant like her. She worries of what she will do, because examining the declaration is always wrong and belongs to a crime anyway. Chase speaks up what she worries much to Ben and Riley. Ben is also shot in this scene looking at Chase as if he wants to relieve her. Chase’s face looks down to the Declaration very nervously.
positions himself as the special person with special duty. On another side, Chase regards America as a country which has strong security handled by the government institution like the FBI. It is certainly the same opinion of Peter Sadusky as the FBI agent in charge.
Scene 0: 25: 56 tells that Both Ben and Riley stand in front of the Declaration of Independence in National Archives Building. Ben is standing up, looking and reading the whole text which is about American people, their freedom and their special duty. Ben feels as a part of those people thus he must take the proper action as required. His eyes look straight to the Declaration as if no one can spoil his concentration. He looks amazed and being little in front of something great.
(Scene 0: 25: 56)
Ben: “Years of searching, and I'm three feet away. Of all the words written here about freedom, there's a line here that's at the heart of all the others”
room is recorded. The deep focus means that the object and also the environment around it are in the same position or significance.
In scene 0: 23: 30 (Appendices, p.2), Chase suggests that Ben and Riley see the FBI if they want to give certain tips of national security. She believes that the FBI will be able to handle it well, because it is FBI’s job in securing nation and something which belongs to nation from any threats. She looks at them and her eyes are asking them to believe in his words.
In scene 0: 27: 31 (Appendices, p. 3), Riley points his finger to the national monument which is exactly in front of him in order to prove Ben that the stealing cannot be done in any way. The national monument which is shot so far from the National Archives Building signifies how great America is from those two national symbols.
In scene 0: 49: 45 (Appendices, p. 5), Peter Sadusky as the FBI agent in charge recognizes himself toward the guests of the National Archive’s Gala Anniversary. He stands among the guest of National Archives and tries to control or neutralize the situation. He acts in his authority so that his words sound aloud and confidently. Everyone pays attention on him, no sound in that room except his explanation of what has just happened.
3. Technology is needed as a means to do some acts
technologies but they are for evil purposes. However, technology as a modern tool plays important role in a democratic society, with bad or even destroying impacts such as bomb or demolition. It is like an inevitable necessity in modern society.
Riley is included as an expert of technology in National Treasure. Scene 0: 27: 58 tells how he depends on technology. He uses technology as rhetoric to answer Ben’s question. His eyes look at Ben which is reading several books in the Library of Congress as the biggest library in the world. Then in scene 0: 29: 16 Ben interrupts Riley by arising an inducing question and followed by some important information about the preservation room of National Archives Building. They are sharing in turn some information they get from the books. Ben is reading and Riley is listening. Ben also trusts on technology as Riley does and he just gives some additional information. Ben thinks that he has found a smart idea as a solution after searching and reading several appropriate books.
(Scene 0: 27: 58) (Scene 0: 29: 16)
Riley: “…listen to Riley…Now, when the Declaration is on display, OK, it is surrounded by guards and video monitors… when it's not on display, it is lowered into a four-foot-thick concrete, steel-plated vault...” Ben : “Do you know what preservation room is? That's where they clean,
The condition of the library is so quiet and comfortable thus they can concentrate on reading and look so relax in their discussion. Lighting in both scenes is soft lighting but in medium close up and a straight on angle so that the visual is quite clear. From the glasses worn by Riley, one knows it supports him as a smart person in the movie.
Scene 0: 33: 58 (Appendices, p. 4) shows the image of National Archives workers who are running full diagnostics as instructed by Chase. They work using many modern technologies, wearing sterile clothes in a sterile room. In this scene, only the sound of Chase is heard. She is in somewhere outside the room of preservation (outside the frame). She has more authority than the workers so that she does not directly do such a kind of job.
It is the image of a bomb (demolition) in scene 0: 34: 19 (Appendices, p. 4), one of modern illegal technologies used by Ian and his gangs to make their action run well. Several dangerous tools are put above the table, they are military only tools. Through the image of demolition, it signifies that the actions they take are in rough actions, using some violence, or featuring with some destroys.
Scene 0: 50: 00 (Appendices, p. 5) tells that in the way running his authority properly to handle the problem as soon as possible, Peter instructs all of his agents to do anything in order to search and get positive ID of the suspects. As the leader, his simple instruction has covered a wide application that must be followed by all of his staffs, including operating any modern tools or technologies they have.
actually. His simple idea is that the oven or the heat will help them to reveal out the specific ink which is invisible. He thinks that the idea is a conventional idea thus his advice is only to remind them. He holds something in his left hand and towel in his arm. He looks like doing some closing activities before he gets sleep. 4. Individuals have their own freedom to do anything
of Ian in order to avoid some unexpected things. He dares to take such preference in dealing with Ian; it can be heard from the fluency of his voice.
(Scene 0: 17: 50)
Ben: “lan... I'm not gonna let you steal the Declaration of Independence”
The lighting is soft to increase the suspense in the small room of the ship Charlotte. The deep space arranges the characters in a considerable distance and takes Ben in the central focus. While a straight on angle is to position equally each character in the scene.
Scene 1: 02: 24 tells that Patrick has no authority anymore toward his son. Ben is mature enough and Patrick can not stop what his son wants to do. Both are seriously quarrelling in the living room. Every advice of Patrick is denied by Ben so that he looks desperate and swings round his face. Patrick is also powerless; it can be seen from his weak body language and his old eyes which are so tired. But the important one at that time is that he really understands the freedom of Ben as a grown person.
Patrick: “Well, you can believe what you want. You're a grown person. What am I doing? Do what you want, Ben. Do what you want” Both characters are standing in their own distance at the edge of frame. A straight on angle in this scene is set up to give the same position on them. Medium shot is displayed to show the space between Patrick and Ben. Beside that, the lighting in the scene is high key lighting and the focus is deep focus in order to keep or following the awkward tension of quarrelling.
There are two characters in scene 0: 05: 24 (Appendices, p. 1), they are Ben and John which are shot backing the camera angle. The sound heard in this scene is John’s voice, who is speaking to Patrick in that room (outside the frame). Ben is only quietly sitting in front of John and listening to the conversation between them. John denies Patrick’s argument, but he still respects him as his son who has a freedom to raise his own opinion, and also as a parent of Ben with his own autonomy to educate him.
Riley. Ben looks surprised and disbelieves on what Chase states to do, thus he watches the girl with so many questions in his head.
5. A belief in process or practice to prove something is more important than the legend or theories
All main characters in National Treasure do not only believe in something but also act in the process or practice of proving it. Moreover, they prefer to keep the legend in the plane of process or practice rather than academic theories. Ben is an archaeologist but he denies to think or to act just like what academic community or government institution usually does. That is why John tells the story only as family legend, because it will be lacking of empirical proofs in academic theories. Patrick ran the mission, even he still kept many questions of treasure, and he did not share it academically. Riley and Ian are influenced by Ben about the way to find the treasure. Chase and Peter are little bit shocked in the process of doing their job facing the complicated trouble. Therefore they are enforced to do something outside the theory or job’s ethics.
Patrick in scene 0: 05: 17 is blaming his father, John, for retelling the treasure legend to Ben. He is bored hearing the legend and he is also disappointed of being foolish. He has been once involved in the process of hunting the treasure but he failed. As the result, he regards the treasure as a foolish gold. Then he keeps it for his own self, he does not look for the solution academically which will be more theoretical. Therefore even he has forgotten all about the treasure, he is still confused, exhausted and frustrated, it spreads out through his face.
