Christian critic Ted Baehr considers Talladega Nights:
The Legend of Ricky Bobby "one of the most
blasphemous, politically correct major movies ever
released by a major Hollywood studio." This film
is definitely intent on poking fun, but what if
there's credence to the various caricatures portrayed?
Could the "art" of Ricky Bobby's tale be
imitating a few offensive trends in American society?
Though I'm not a fan of NASCAR (or driving cars in
general), I am a heterosexual, Christian, Southern,
white male. So according to Baehr, I should be
offended. Yet, for some reason, I'm not.
Talladega Nights follows fictitious NASCAR legend
Ricky Bobby (Will Ferrell) who, from his birth in a
speeding muscle car on the way to the hospital, has
always wanted to drive fast. His life is rooted on
something his deadbeat dad told him during elementary-
school show-and-tell: "If you ain't fast, you're
last." During his career, Ricky remains focused
on winning, though that sometimes means neglecting
family, friends and his own safety. Like the books of
Ecclesiastes and Job, the film ponders on what is
truly lasting when accolades and material gains fade
away.
Talladega Nights is definitely rude and offensive
at times, earning its PG-13 rating for crude and
sexual humor, language, drug references and brief
comic violence. But amidst the low-brow humor and the
sloppily-constructed storyline is an overarching
message. Ricky Bobby and his friends represent
capitalism at its most perverse extreme. Like NASCAR,
the film offers a sensory overload of product
placement, taking its criticism of corporate
sponsorship as far as it'll go (which includes an
entire Applebee's commercial in the middle of the
final racing scene). It constructs a materialistic
society where it's impossible to separate the church
from the state or the bank. Ricky and his friends
incessantly spout patriotic clichés while revealing
just how little they know about any nation outside of
their borders. Ricky's trophy wife (Leslie Bibb) asks
him to pray well so he'll win the next day's race.
One of the most "offensive" elements of
the film involves the Bobby family prayer around the
dinner table. During Ricky's prayer (which involves
lots of shallow gratitude for prosperity and
abundance), Ricky's wife chastises him for referring
to Jesus as "Lord Baby Jesus." Ricky
explains that he likes the Christmas Jesus best. What
ensues is an absurd, family-wide argument of whose
perception of Jesus is the best and most accurate.
Also during the prayer, we're introduced to Ricky's
foulmouthed, disrespectful children, Walker and Texas
Ranger (T. R. ). Though 90 percent of their dialogue
seems meant solely for shock value, we learn that
these children are merely products of their
environment. They're brats because, like Ricky,
they've been taught to do whatever it takes to get
what you want.
Though Talladega Nights raises some relevant
sociological concerns, it's just not constructed well
(much like last month's Lady in the Water). Never does
the story flow in one direction before being yanked in
another direction by some random joke. Though the main
storyline seems to be one of Ricky's redemption, we're
yanked a different way to follow the children's
reform, and then we're yanked in another direction to
follow Ricky's attempt at atonement with his father.
All of these storylines could've really meshed well
together thematically if the pacing were worked out.
Instead, Talladega Nights seems to center on Ferrell's
numerous improvised lines—many of which have been
spoiled in the T. V. trailer.
Talladega Nights won't be a required viewing at
film schools, nor will it become a vital part of our
pop cultural lexicon. But it does paint quite a
disturbing picture of what watered-down Christianity
can become—not as a result of outside persecution or
infiltration, but because we have created gods in our
own image that look more like infants, Southern rock
singers and ice skaters than the one, true God.
I suppose the boycotters are right when saying that
Talladega Nights is offensive, but I don't think we
can blame such pseudoblasphemy on the filmmakers.
The sub-culture in this satire is alive and
thriving, and the brunt of this perverse worldview
seems to hit hardest in the chest of an unwavering but
increasingly- exploited God. The most offensive,
frightening reality of the film is that Ricky Bobby's
world is a slightly-distorted mirror of our own. That
means that we now have the opportunity to use the logs
from our own eyes (see Matthew 7:1-5) to construct new
picket signs that will guide us in identifying the
real problem: the misperceptions of the person that
stares into the mirror.
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