Smashing the Cult of Celebrity and the Disempowerment Game

By Dylan Charles

Source: Waking Times

At the dark heart of corporate consumer culture lie the social programs that mass-produce conformity,  obedience, acquiescence and consent for the matrix.

The cult of celebrity is the royal monarch of these schemes, the ace in the hole for mass mind control and the disempowerment of the individual. This is the anointed paradigm of idol worship and idol sacrifice, a vampire’s feast on our individual and collective dreams. Who do you love? Who do you hate? Who do want to be like? 

Combine this paradigm with the technology of social media, and the individual is flung into oblivion, never fully understanding the importance and value of their own life, instead always comparing themselves to phony ideals and well-designed, well-funded marketing campaigns.

‘The camera has created a culture of celebrity; the computer is creating a culture of connectivity. As the two technologies converge – broadband tipping the Web from text to image; social-networking sites spreading the mesh of interconnection ever wider – the two cultures betray a common impulse. Celebrity and connectivity are both ways of becoming known. This is what the contemporary self wants. It wants to be recognized, wants to be connected: It wants to be visible. If not to the millions, on Survivor or Oprah, then hundreds, on Twitter or Facebook. This is the quality that validates us, this is how we become real to ourselves – by being seen by others. The great contemporary terror is anonymity.’ ~William Deresiewicz

Marketeers and propagandists are skilled at leveraging human psychology to exploit human nature. They utilize the study of the psyche to gain inroads into your behavior, and they employ this science as a tool for stoking insecurities and triggering urges.

They may be selling an idea, a lifestyle, a product, or a war, but, the pitch is the same: a false idol rises from the wastelands of the American dream, and is presented to the hordes as a well-packaged product. The celebrity’s life is a projection of a niche fantasy, and a following is built up around this fantasy, and the cult followers are steered toward whatever point of purchase.

And that’s what a cult is: “a system of religious veneration and devotion directed toward a particular figure or object.”

This kind of externalized validation serves as a power transfer. Your personal power is extracted and foisted onto a manufactured image in the matrix, and without realizing it, you’ve forfeited your power to influence the direction of your own life.

“The Fantasy of celebrity culture is not designed simply to entertain. It is designed to drain us emotionally, confuse us about our identity, make us blame ourselves for our predicament, condition us to chase illusions of fame and happiness, and keep us from fighting back.” – Chris Hedges

This is about usurping individuality in order to foster groupthink and hive consciousness. It’s also about creating a barrier between what you believe is possible for yourself and what chances you are willing to take in order to manifest a unique vision for your life.

You see, human beings are energetic creations, partly made of matter and partly made of spirit, but wholly malleable to the direction of the mind. We are affected by subtle energies, body language, electromagnetic energy, frequencies of light that we cannot see, sounds that we cannot hear, and a thousand other hidden cues. We are beings of energy, and much like a battery, we can can give or receive energy.

But the mind is at the center of it all. Whatever the mind entertains, the being creates.

When the mind fixes on an external idol, this innate power to form ourselves is transferred outside of our own locus of control, and where the mind could be centered on creating and expanding the self, it is instead focused on the fantasy of achieving an impossible ideal.

As journalist Jon Rappoport notes:

“If perception and thought can be channeled, directed, reduced, and weakened, then it doesn’t matter what humans do to resist other types of control. They will always go down the wrong path. They will always operate within limited and bounded territory. They will always ignore their own authentic power.” ~Jon Rappoport

The end game here is to keep us from accepting ourselves as worthy and perfect divine beings, and to disconnect us from our own potential. This is deep stuff, reaching far beyond the push to convert us into greedy, materialistic consumers. In a metaphysical sense it is a transfer of energy, and where once we were strong and full of promise, we are now helpless and content to observe as the world flits by.

What’s most dangerous to any system of control is for the individual to know their own strength and to speak their own language, as Chris Hedges puts it.

“That’s why I don’t own a television… and I work as hard as I can to distance myself from popular culture so that I can speak in my own language, not the one they give me.” ~Chris Hedges

Saturday Matinee: Testament

Cover Your Eyes: Lynne Littman’s ‘Testament’, 1983

By Richard McKenna

Source: We Are the Mutants

Testament
Directed by Lynne Littman
Paramount Pictures, 1983

1983 was a pretty fertile year for fictional nuclear apocalypses in Western popular culture. 2019: After the Fall of New York, Endgame, Exterminators of the Year 3000, Stryker, and Le Dernier Combat were released in cinemas, while ABC’s The Day After and Britain’s BBC2 adaptation of 1961 dystopian novel The Old Men at the Zoo, updated to feature a nuclear attack on London, appeared on television. Publishers released a slew of books with atomic mushrooms on their covers, including The Aftermath: The Human and Ecological Consequences of Nuclear War (edited by Jeannie Peterson), Luke Rhinehart’s Long Voyage Back, William Prochnau’s Trinity’s Child, and Dean Ing’s Pulling Through, as well as The Web, that year’s installment in Jerry Ahern’s Survivalist series. All of them attempted, seriously or otherwise—and it was generally otherwise—to examine the effects of a seemingly imminent nuclear war. The Doomsday Clock stood at four minutes to midnight (the closest it had been since 1960, though it was about to move even closer) and two events that year—the NATO military exercise Able Archer 83 and a nuclear attack false alarm in the Soviet Union—almost prompted a catastrophic escalation from fiction to reality.

The BBC’s optimism-annihilating Threads was still a year away, but the cultural momentum was building up to a psychological discharge whose blast radius would, for some, obliterate their ability to think about or plan for the future: what was the point, when they would be spending it eking out a life in the radioactive ruins of our civilization (or, if the Italians were right, driving customized cars and dressing like members of Krokus). That momentum surged dramatically with the release of Testament, the high water mark of the class of ’83. British sci-fi and horror magazine Starburst published a short yet positive review of it alongside a single publicity still showing a mother huddled up in bed with her children, fearfully pointing a torch into the darkness—an image that summarized perfectly the fear that it would be in our own homes that we would be killed, if not by the bomb itself then by the stone-age appetites and economics its detonation unleashed.

Despite containing no mushroom clouds, no heroics, no fallout shelters, no special effects, no geiger counters, and no enormous doors slamming in the depths of hellTestament is absolutely devastating: nothing except average people gradually realizing that the rest of their already abbreviated lives is destined to be a grim slog through even more illness, death, and loss than they’ve already experienced.

The film, produced by PBS and directed by National Education Television documentarian Lynne Littman, deals with the effects of a nuclear attack on a family who live in an idyllic small town (so idyllic that a young Kevin Costner and Rebecca De Mornay have settled there) somewhere within driving distance of San Francisco, and the first ten minutes is an artfully contrived little précis of their privileged lives: we see mom Carol (the great Jane Alexander) unenthusiastically acting out the instructions on her workout tape from bed while husband Tom (the also great William Devane) blithely takes their reluctant older son Brad cycling, leaving mom to get teenage daughter Mary (Roxana Zal) and little son Scotty (Lukas Haas) ready for school.

This initial section of the film highlights the reassuring frivolities and ephemera of Western life—toys, games, sports, exercise, E.T. t-shirts, He-Man figures and Sesame Street, and, in a way, Testament plays peculiarly like some kind of anti-E.T., or at least some nightmarish re-edit of its homely, chaotic, childish motifs, the intruder into the suburban calm not a kindly alien botanist but something native and altogether less friendly.

There is almost no buildup to the nuclear attack—no news reports about the mobilization of the armed forces, no preparations for shelter. The only indication that an attack is coming at all is that the nature of the film indicates that it must be, and the lack of narrative preparation makes the viewer’s stomach sink even more violently when the cartoon the family children are watching in their sunny lounge is suddenly replaced by static, which is then replaced by an emergency warning transmission. When the attack itself comes, it’s not even a noise, just a silent flash of blinding light. There are none of the typical signifiers: no models are destroyed, there is no colorized stock footage of shacks being blown away by 1,000 mph winds, no flesh drooping from bones, no radiation sickness makeup—only confusion, then coffins, and then funeral pyres. As the broadcasters who exchange news with the town’s chipper old radio ham start to vanish one by one, awareness grows that this might really be it—there might really be no hope.

The locals pull together and, unable to believe that the wider world won’t rally, seem determined to struggle through, organizing mutual assistance and continuing with their little world of school plays and piano lessons. But it gradually becomes more and more obvious that there is going to be no struggling through this one. Things are not going to return to normal—they are just going to keep getting worse, and there won’t be any school plays when all the children have died and all the adults are busy building bonfires to burn their corpses on.

The delicacy of touch with which the proceedings are handled—director Littman got the rights to the source material, a 1981 short story by Carol Amen, after reading it with her son—means that Testament makes its point all the more forcefully. Yes, very occasionally the tone does get slightly preachy, but considering the point the film wants to make—the stupidity of slowly and agonizingly killing half of the population of the planet—it’s a forgivable blip. In any event, Testament never feels smug or self-righteous: there are a few things that jar, and others that produce the odd smirk (a display of priestly affection very unlike that in Thorn Birds, a TV miniseries that caused a scandal the same year that Testament was released), but, most of the time, the viewer is simply staring at the screen in dread.

With its calm tonal palette and inoffensive James Horner score, suggestive of TV movies about domestic tragedy on the scale of divorce or alcoholism, one can imagine a grandparent of any political persuasion sitting down to watch it. In terms of production values, Testament sits somewhere between that well-made TV movie and a feature film proper, and its artlessness and lack of pretension, make it, if anything, even more upsetting and disorientating when things start to get really awful. Handled with a little less sensitivity and compassion, it could easily have been mawkish; but it isn’t, and Testament refuses to underline any particular aspect of the situation. There is simply the grind of life getting worse and worse until it is intolerably awful and you cannot survive. The economy with which the characters are sketched lends them a blank credibility, and the absence of any of the iconography of nuclear war (not even a single radioactive symbol) only adds to the film’s power.

Throughout the film, motifs of recording and repetition recur: family super-8 movies, nursery rhymes, the exercise cassette that mom is playing at the beginning, the answering machine, the pre-recorded warning message, the journal that Carol starts writing at the beginning of the film, even the roles of priest, mom, and policeman. It is when the graves turn to funeral pyres that the gravity of the situation becomes obvious, and perhaps the point is that the repetition and formalization of daily life is life. Deprived of the batteries and security and hope that allow us make those repetitions, the life we know ends as the recordings wind down. One very touching moment, when mom and son dance together to a (not very good) cover of the Beatles’ “All My Loving” played on a battery powered recorder, underlines perfectly the finite nature of the technologies we use to remember who we are.

The film is dotted with such lovely little scenes, like the one where Brad takes his late dad’s bike from the garage after his own has been stolen, and another when Mary asks Carol what it’s like to make love. Nobody is blamed for the war, and there’s no mention of politics, or enemy countries, or presidents. By definition it is probably a left-wing film (Amen’s original story appeared in feminist magazine Ms.), at least in as much as it aims to affect the opinion of the viewer as regards the effectiveness of a nuclear deterrent, and it is conceivable that to some particularly ideologically-driven idiots at the time it may have looked like liberal hand-wringing.

Testament isn’t perfect, but it is a powerful and economic piece of drama about personal loss and mass death that eschews all spectacle and seems to have no particular axe to grind other than to ask: What is the conceivable purpose of all this misery? It’s a point that bears repeating.

Watch the full film here.

Saturday Matinee: The Endless Night

‘The Endless Night: A Valentine to Film Noir’ an epic supercut of toxic masculinity and shady ladies

By Richard Metzger

Source: Dangerous Minds

Set to the tune of Massive Attack’s “Angel,” Serena Bramble’s 2009 remix project “The Endless Night: A Valentine to Film Noir” is a “video love letter that distills film noir movies into their atmospheric essence.”

Bramble, an editor and writer, had this to say about her work:

 

“After many long hours, this is my tribute to my favorite genre, to the dark shadows and the profound despair of the soul. I tried to include as many as I could get my hands on, though there are obviously some that I overlooked, some accidently (the absence of The Sweet Smell of Success and White Heat are the most obvious and shameful), some purposefully (save Sam Fuller’s 1964 pulp masterpiece The Naked Kiss, I decided to stay strictly within the 18-year period between 1940 and 1958, so absolutely no neo-noirs like Chinatown, and even more importantly, absolutely no colors).

“If this should be deleted for copyright infringement (this is for recreational use only, not for profit; all film clips and the music by Massive Attack belong to their respective copyright holders), I’ve had a hell of a time doing it. And just in case I glorified violence and smoking a bit too much, as a semi-pacifist, nonsmoking woman, I can only quote Samuel Fuller: “I hate violence. That has never prevented me from using it in my films.”

The films, dangerous ladies and toxic dudes seen during Bramble’s epic supercut are:

The Letter (1940, William Wyler. Bette Davis)
The Maltese Falcon (1941, John Huston. Humphrey Bogart, Mary Astor)
Shadow Of A Doubt (1943, Alfred Hitchcock. Joseph Cotten)
Double Indemnity (1944, Billy Wilder. Barbara Stanwyck, Fred MacMurray)
Murder, My Sweet (1944, Edward Dmytryk. Dick Powell)
Scarlet Street (1945, Fritz Lang. Edward G. Robinson, Joan Bennett)
Laura (1945, Otto Preminger. Gene Tierney)
Detour (1945, Edgar G. Ulhmer. Ann Savage)
Notorious (1946, Alfred Hitchcock. Cary Grant, Ingrid Bergman)
Gilda (1946, Charles Vidor. Rita Hayworth)
The Killers (1946, Robert Siodmak. Ava Gardner, Burt Lancaster)
The Big Sleep (1946, Howard Hawks. Humphrey Bogart)
The Postman Always Rings Twice (1946, Tay Garnett. John Garfield, Lana Turner)
The Lady From Shanghai (1947, Orson Welles. Rita Hayworth, Welles)
Out Of The Past (1947, Jacques Tourneur. Jane Greer, Robert Mitchum)
Brute Force (1947, Jules Dassin. Burt Lancaster)
Force Of Evil (1948, Abraham Polonsky. John Garfield, Marie Windsor)
The Set-Up (1949, Robert Wise. Robert Ryan)
The Third Man (1949, Carol Reed. Orson Welles)
Criss Cross (1949, Siodmak. Burt Lancaster, Yvonne De Carlo)
Gun Crazy (1950, Joseph H. Lewis. John Dall, Peggy Cummins)
In A Lonely Place (1950, Nicholas Ray. Humphrey Bogart, Gloria Grahame)
The Asphalt Jungle (1950, Huston. Sterling Hayden)
Night And The City (1950, Jules Dassin. Richard Widmark, Gene Tierney)
Sunset Blvd. (1950, Billy Wilder. Gloria Swanson, William Holden)
Ace In The Hole (1951, Billy Wilder. Kirk Douglas, Jan Sterling)
Angel Face (1952, Otto Preminger. Jean Simmons)
Pickup On South Street (1953, Samuel Fuller. Richard Widmark)
The Big Heat (1953, Fritz Lang. Gloria Grahame, Lee Marvin)
Kiss Me Deadly (1955, Robert Aldrich. Gaby Rodgers)
Night Of The Hunter (1955, Charles Laughton. Robert Mitchum, Lillian Gish)
The Killing (1956, Stanley Kubrick. Sterling Hayden)
Elevator To The Gallows (1958, Louis Malle. Jeanne Moreau, Maurice Ronet)
Touch Of Evil (1958, Orson Welles)
The Naked Kiss (1964, Samuel Fuller. Constance Towers)

“An Enthusiastic Corporate Citizen”: David Cronenberg and the Dawn of Neoliberalism

(Editor’s note: In commemoration of director David Cronenberg’s 75th birthday we present this compelling and socially relevant analysis of his filmography.)

By Michael Grasso

Source: We Are the Mutants

The cinematic corpus of David Cronenberg is probably best known for its expertly uncanny use of body horror, but looming almost as large in the writer-director’s various universes is the presence of faceless, all-powerful organizations. Like his rough contemporary Thomas Pynchon and the conspiracies that litter Pynchon’s early works—V. (1963), The Crying of Lot 49 (1966), and Gravity’s Rainbow (1973)—Cronenberg’s shadowy organizations offer fodder for paranoid conspiracy. These conspiracies operate under the cloak of beneficent academic institutes and, in his later work, corporations. The transition from institutes to corporations occurred during Cronenberg’s late ’70s and early ’80s output, specifically the trio of films The Brood (1979), Scanners (1981), and Videodrome (1983).

It is no coincidence that, at this particular time, international finance and prevailing political winds helped put the corporation in society’s driver’s seat. In Adam Curtis’s recent documentary film HyperNormalisation (2016), he notes how the default of the city of New York in 1975 opened the door for private investment and the finance industry to get their hands on municipal governance on a large scale for the first time, and how this creaked open the door for the Thatcher-Reagan privatization wave in the ’80s. These last few “hinge” years of the 1970s offered the last chance for a real alternative to the coming neoliberal revolution. Soon, all alternatives for governance in the name of the public good were destroyed. Corporatism tightened its grip on the Western polity.

Cronenberg’s early eerie organizations—the “Canadian Academy of Erotic Enquiry” from Stereo (1969) and the panoply of gruesome academic and cosmetic conspiracies in his Crimes of the Future (1970)—eventually yielded to corporations like Scanners‘ ConSec and Videodrome‘s Spectacular Optical. In these early works, Cronenberg’s mysterious organizations are headed by visionary (mad) geniuses. In 1975’s Shivers, experiments by a lone mad scientist infect an entire apartment building with parasites, which awaken dark impulses in the building’s residents and spread themselves through sexual violence. But as the decade went on, Cronenberg slowly backed away from utilizing the character of a singular scientific genius harboring a twisted vision of the future. Now, organizations sought to pull the strings from the shadows. The key transitional work in this chronology is the sometimes-underlooked The Brood from 1979.

In the film, Oliver Reed plays esteemed psychologist Dr. Hal Raglan, who has developed a method of exorcising deep-seated psychological issues using a technique called “psychoplasmics.” In intense one-on-one sessions reminiscent of psychodrama, Raglan is able to physically remove trauma from the human body in the form of ulcers, rashes, and, we eventually discover, cancer. In the ultimate reveal, it’s shown that Raglan has helped traumatized patient Nola Carveth (Samantha Eggar) to birth violent, deformed homunculi who go out into the world, psychically connected to her, in order to resolve her childhood abandonment issues and abuse with bloody murder. Raglan’s foundation, the Somafree Institute of Psychoplasmics (its name simultaneously evocative of Aldous Huxley’s perfect drug soma, and reminiscent of fringe psychological research like Wilhelm Reich’s orgone theory) inhabits a modernist chalet far outside the city of Toronto. Non-resident patients have to be bussed in. Raglan’s public reputation is that of an eccentric, but effective, therapist. At several points in the film we see the covers of Raglan’s presumably best-selling The Shape of Rage. (Curiously, a decade later, in 1990, a documentary titled Child of Rage would be released covering the controversial use of “attachment therapy.”)

As depicted in the film, Somafree is not a corporation. But the thematic threads surrounding Raglan and his Institute are based on real-life trends in the 1970s. In its practices and in the person of Raglan, Somafree resembles psycho-intensive institutes like Esalen, self-improvement organizations like Lifespring, and personalities like Werner Erhard. Erhard’s est movement used primal abuse to ostensibly create psychological breakthroughs, helping the “patient” become more assertive, more powerful, less prone to obeying impulses caused by their early traumas. There is also the real-life analogue to the psychological method that Raglan employs: psychodrama. In the 1970s, new methods of conflict resolution pioneered in places like Esalen were beginning to seep into the mainstream of North American society. These methods soon spread into the corporate world as a purported means of defusing tensions at work and making an office more productive. The “encounter group” soon became a punchline, but the principles behind the Age of Aquarius’s more touchy-feely psychodynamic methods soon became part of the warp and weft of corporate culture in the ’80s and well beyond.

Nola’s estranged husband Frank interviews a former Raglan patient, Jan Hartog, in an attempt to discredit Somafree so Frank can regain custody of his daughter. This patient bears the scars of Raglan’s work on him: a lymphatic cancer sprouting from his neck (an eerie foreshadowing of the coming of another mysterious lymphatic disorder that would soon break out all over North America). Hartog plans to sue; not to achieve victory in a courtroom, but to destroy Raglan’s reputation. It doesn’t matter if they win, Hartog says, because “They’ll just remember the slogan. Psychoplasmics can cause cancer.” The 1970s was full of an increased awareness of the carcinogens that surrounded us in the late-industrial West—cigarettes, sweeteners, food dyes, and pesticides—thanks in large part to the nascent environmental and consumer rights movements, which faced off against corporations using  weapons of negative publicity.

By the time we get to Scanners in 1981, we are fully invested in a world of shadowy corporate overlords. A huge multinational security firm, ConSec, tries to shepherd psychics called “scanners,” ostensibly to help them control their powers, but also to utilize and exploit their paranormal abilities. Protagonist Cameron Vale (Steven Lack) is apprehended off the streets, where, due to his psychic pain, he’s living as a derelict. We learn that scanners don’t “fit in” with society. When Vale is given the inhibitive drug ephemerol by ConSec’s head of scanner research, Dr. Paul Ruth (Patrick McGoohan), he is able to get himself together and is even given a new proto-yuppie wardrobe and mission by ConSec: eliminate rogue scanner Darryl Revok (Michael Ironside). But as Vale accepts his mission and new identity, he finds himself enlisted in ConSec’s private war against renegade scanners. When he runs into an emerging cell of scanners who are forming a powerful “group mind” in a New Age-like encounter session, assassins controlled by Revok murder most of the cell. “Everywhere you go, somebody dies,” one of the hive mind tells Vale, who is complicit with ConSec’s need to exert corporate control over scanners, including the use of violence as part of the corporate mission. Meanwhile, ConSec itself is riddled with moles working with Revok. Indeed, a chemical and pharmaceutical company called “Biocarbon Amalgamate,” founded by Dr. Ruth but now infiltrated by Revok, manufactures ephemerol in massive quantities. Scanners recontexualizes the Cold War espionage “wilderness of mirrors” in terms of corporate espionage for a new age of corporate domination. (It’s no coincidence that Cronenberg cast McGoohan, one of the Cold War’s most famous fictional spies, in the role of Dr. Ruth.)

ConSec’s corporate mission is revealed in a board meeting when the new head of security says, “We’re in the business of international security. We deal in weaponry and private armories.” This head of security also tells Dr. Ruth, “Let us leave the development of dolphins and freaks as weapons of espionage to others.” To the new breed of ConSec executive, fringe ’70s research is a thing of the past, despite its obvious power and relevance. The future is in fighting proxy wars, ensuring private security for the wealthy, and providing mercenary security forces. ConSec in this way is like many other private security firms that first emerged in the 1970s and ’80s. Begun as an outgrowth of post-colonial British military adventurism, the private military company soon became a way for ex-military officers to assure themselves a handsome post-service sinecure in a new era where hot wars were a thing of the past. “Brushfire wars” would continue to ensue, ensuring these companies an expanding portfolio, both in the waning years of the Cold War and in the 1990s and beyond. In fact, it’s interesting to note that many of the real-world military’s supposed psychic assets themselves got into private security after the U.S. Army shut down fringe science projects like Project STARGATE. Art imitates life imitates art.

Videodrome expands Cronenberg’s conspiratorial corporate, military, and espionage worldview into the rapidly exploding world of the media in the early ’80s. Leaps forward in technology, all of which are explicitly called out in Videodrome, litter the film’s visual landscape. Cable television, satellite transmissions (and the attendant hacking thereof), video cassette recorders, the rise of video pornography, virtual reality, postmodern media theory, and violence in entertainment all play essential roles in the film. Max Renn’s (James Woods) tiny Civic TV/Channel 83 (itself based on groundbreaking independent Toronto television station CityTV) is trying to survive as best it can in a world of massive international media players. Ever seeking the latest hit that will tap into the public’s unending hunger for sex and violence, his on-staff “satellite pirate” Harlan delivers the mysterious Videodrome transmission. Harlan is later revealed to be working with the Videodrome conspiracy, having intentionally exposed Max to the signal. In a memorable speech, Harlan nails Max’s amoral desire to sell sex and violence to his viewers: “This cesspool you call a television station, and your people who wallow around in it, and your viewers who watch you do it; you’re rotting us away from the inside.” When Renn is deep into his Videodrome-triggered hallucinations, he is offered corporate “help” much as Cameron Vale was. This time, his “savior” is Barry Convex, a representative of Spectacular Optical. In his video message to Max, he, like the ConSec executive before him, lays out Spectacular Optical’s corporate mission:

I’d like to invite you into the world of Spectacular Optical, an enthusiastic global corporate citizen. We make inexpensive glasses for the Third World… and missile guidance systems for NATO. We also make Videodrome, Max.

The final form of the military-industrial-entertainment complex is laid bare. Videodrome’s intent is to harden and make psychotic a North American television audience who’ve “become soft,” as Harlan puts it. Renn’s hallucinations are recorded, he is literally “reprogrammed” to kill Civic TV’s board (thanks to the memorable hallucinatory image of Convex sticking a VHS tape into Renn’s gut). Renn is then reprogrammed to retaliate and assassinate Convex by the much more ’70s-cult Cathode Ray Mission of “media prophet” Brian O’Blivion, whose postmodern, expressly McLuhanesque view of television’s place in the world allowed Videodrome to come into existence in the first place: “I had a brain tumor and I had visions. I believe the visions caused the tumor and not the reverse… when they removed the tumor, it was called Videodrome.” It’s also worth noting that O’Blivion tells us that Videodrome made him its first victim; postmodern criticism of the medium of television is no match for its violent, cancerous growth.

The deregulation of media in the U.S. in the Reagan years is common knowledge; rules around children’s television were especially eviscerated, which allowed for an explosion in violent, warlike cartoons based on popular toy lines, training a new generation for a lifetime of endless war. Combined with the aforementioned explosion of video technology, the laissez-faire environment shepherded by Reagan’s FCC allowed a new breed of cable television magnates to get rich and created a television and media landscape with a relatively friction-free relationship to government. By the time the first Gulf War broke out in 1991, war provided the cable news networks with surefire ratings and cable news provided the propaganda platform for the war effort, a mutually beneficial (and Cronenberg-esque) symbiosis that’s continued to metastasize through multiple subsequent wars in the Middle East. The world of Videodrome, the one Harlan evokes where America will no longer be soft in a world full of tough hombres, has finally come to fruition thanks in part to all of our enmeshment in the video arena—the video drome.

After Videodrome—in The Fly (1986), Dead Ringers (1988), and Crash (1996)—Cronenberg focuses less on sinister organizations and more on monomaniacal researchers, doctors, and fetishists who pursue their individual idiosyncratic agendas through the director’s trademark twisting mindscapes (and bodyscapes). With the exception of eXistenZ (1999), Cronenberg’s meditation on computer technology and gaming released amidst the first dot-com bubble, and his Occupy-influenced adaptation of Don DeLillo’s 2003 novel Cosmopolis (2012), he has retreated from a more overt suspicion of corporations and shadowy conspiracies. His warning about these invisible masters pulling the strings of society came during the time period when something could have been done about corporate hegemony. But now, the conspiracy operates in the open. We are now all of us the dumb, trusting Cronenberg protagonist, lulled into a false sense of security by a series of “enthusiastic corporate citizens.” Long live the new flesh.

Saturday Matinee: The Lathe of Heaven

“The Lathe of Heaven” (1980)  PBS television adaptation of the 1971 science fiction novel The Lathe of Heaven by Ursula K. Le Guin. It’s directed by David Loxton and Fred Barzyk (Between Time and Timbuktu)  and stars Bruce Davison as protagonist George Orr, Kevin Conway as Dr. William Haber, and Margaret Avery as lawyer Heather LeLache. In Portland sometime in the near future, George Orr is charged as a drug offender for taking medications which he needs to prevent dreaming since he fears that his dreams affect reality. Under the care of William Haber, it’s discovered that Orr is not delusional and attempts to make use of the dreams to solve an array of social problems with results that are provocatively pessimistic.

Annihilation: Alex Garland’s Bad Trip Through Dis-ease and Over-Reproduction

By Kim Nicolini

Source: CounterPunch

If you go see Alex Garland’s Annihilation (2018) – and I highly recommend you see this film in an actual movie theater with a big screen and big sound –, you are in for a trip. Not a road trip. Not a good trip. But a bad trip. You may ask why I am urging you to see a film that will pull the ground out from under you, defy delivering a tidy narrative, refuse to answer your questions, and leave you in a state of discombobulated horror as if you just experienced a 115 minute very bad trip. There are a lot of reasons to join Garland’s journey into a shaky world where reproduction leads to destruction and where the further you go into the film the further you will find yourself separated from any known reality (just as the further the main characters delve into the ominous and alien Shimmer, the further they come unglued). At one point in the film, female scientist Dr. Ventress (Jennifer Jason Leigh) questions whether all the women who reside at the film’s center have lost their minds. After watching the film, you may very well ask yourself the same thing. But that is the power of the film. By provoking the audience to lose their minds, toss all rational thought to the wind, and deconstruct the most primal notions of stability, this sci-fi horror film unveils the fears that seep through collective humanity like a terminal illness and show the unnatural and terrifying impact of human intervention with the natural world.

The movie is built on the basic sci-fi premise of a team of scientists sent on an expedition to explore an alien anomaly – in this case, the Shimmer. This mysterious form sprouted from an occurrence at a lighthouse and is rapidly devouring a national park and its surroundings, and it is hell bent on eating up all humankind and the earth it occupies (emphasis on the term occupation). Annihilation is astoundingly beautiful while also being exceptionally terrifying. It will take you into an alluring yet unnerving world that reflects our own world through myriad lenses. The Shimmer takes the very substance of all life – DNA – and refracts it into a kaleidoscopic array of mutant variations. Most of them are terrifying, even when they are beautiful, and the realm of this film is one of absolute instability.

Like the characters in the film, we presently occupy an environment of fear, where every day we are confronted with new terrors and new monsters bombarding the airwaves and the internet, a world which is being ripped from the core, where they natural landscape is threatened to be mutated by monster drills, where borders are pushed at us as if they are threats, and where females are both the source of growing power and the source of tremendous social anxiety. These and so many other things are delivered in Garland’s surreal portrait of four women on a scientific expedition into the unknown realm of the Shimmer which is rapidly consuming the southern gulf coast and mutating or killing everyone who enters it.

The film is based on Jeff VanderMeer’s 2014 novel, and your first question may be how well Garland has adapted the book for screen. Well, the book is the first thing he annihilates, so don’t attempt to compare. The material of the book inspired the film, but Garland acts not unlike the Shimmer. He has refracted the DNA of the book into its own species, something that none of us has ever seen before. In the film, the central Scientist Lena (Natalie Portman) discovers that all mutated plant species within the Shimmer are connected to one shared root system. VanderMeer’s book is like the movie’s root system from which Garland has conceived his own lusciously nightmarish film species, growing a whole forest of ideas and visions that multiply in glorious weirdness.

Garland outwardly states that he engages in an anarchistic approach to filmmaking. He resists leadership and debunks the idea of the auteur and refuses to be one (though both films he directed – Ex Machina (2014) and Annihilation bear striking similarities in aesthetics, production, and themes). An Alex Garland film is firmly and concretely an Alex Garland film. There is no way to mistake Garland’s use of glass and reflections (sliding doors as eerie otherworldly portals/prisons) or his cinematic obsession with reproduction (girl-bots and genetic engineering) for the films of anyone else. I commend Garland for his cooperative approach to filmmaking and for stepping back and letting people do what they are good at, trusting the experts he employs to do their job and refusing to interfere with their work. For example, when he partnered with Director of Photography Rob Hardy (also DP in Ex Machina), Garland didn’t dictate what lens or camera to use. He respects his DP as a collaborative artist within a team of collaborative artists, and he trusts that together they will produce uniquely beautiful and unsettling films. Likewise, Garland gives free reign to his actors to improvise, reinvent characters, and add their own unique dimensionality. His anarchistic approach to filmmaking shines through every surface of his films, and the surfaces in Annihilation indeed are magically shiny, slick with water, glistening with reflections, and refracted through glowing prisms.

Perhaps, Garland’s filmmaking anarchy also leads the audience to the sense that we are entering a world that never existed before because it only exists as a result of a distinct collaborative artistic process. It is a movie that can only result from a very specific mutation of elements. Just as the film relies on the image of cellular reproduction to create unique species that did not preexist, the cellular interaction of human creative DNA in Garland’s films creates a new species of movie, and for many, that is unsettling.

People are comfortable with what is familiar, and Annihilation is not like anything we have seen before, though we may recognize elements of its underlying DNA. The initial reference to the lighthouse as the locus for obliterating norms and a destination for the film’s team of women to reach echoes Virginia Woolfe’s desperate plea for female autonomy, creative freedom, and liberation in her 1927 novel To the Lighthouse. The four female protagonists are headed to the source of the reproductive anomaly (representing a breach in the traditional female role as birther and caregiver), and they are mirroring an early work of feminist fiction through the lens of sci-fi horror (because reproduction and all its ramifications both intrigue and terrifify men who want to understand and control something they can’t entirely understand and control). To reach the lighthouse, the women have to trek through Area X, a former national park which has now become a mutated kill zone that bears an eerie resemblance to the infamous Zone in Andrei Tarkovsky’s cinematic masterpiece Stalker (Сталкер, 1979). As in the Zone, Area X jumbles time, seems to be plagued with the aftermath of an environmental catastrophe, seeps water from every surface, glows with a haze of timeless loss, and destabilizes all sense of location (compasses fail), communication (technology signals drop), and unravels logic and reason. It also evokes the sense of some kind of radioactive disaster.  To follow through on the film’s exploration of cancer as an act of self-destruction, radiation can cure (cancer) or kill (bombs). Finally, staying rooted in 1979, the film’s hazy dream/nighmarescape recalls the directorial style of Ridley Scott, and the Shimmer’s central root system – a seething undulating network of organs that combined look like a horrifically alien birth canal – harken back to H.R. Geiger renditions of a monster-breeding alien reproduction system in Scott’s Alien (1979). In other words, though Annihilation is its own cinematic species, it possesses the DNA of its cinematic and literary ancestors, which gives the audience a thread of familiarity even as we are being thrown into a psychedelic whirlwind of confusion and terror.

Both Annihilation and Ex Machina have very solid aesthetic and thematic grounding – the conjoining of the organic and the artificial which creates another dimension of being. Both films obsessively dissect, interrogate, and reconstruct ideas of reproduction and the murky, often shifting, line between reproduction and self-destruction.

Ex Machina explores the traditional horror film approach to reproduction by showing what happens when men try to take on the female role of reproducing through technological and/or scientific intervention. In this film, not only is the man the one reproducing, but he reproduces women as objects of male consumption – porno objects who can cook dinner, suck your dick, and kick up some dust on the dance floor. But in the end, man can’t outdo woman as the great reproducer. The girl-bots win, playing on man’s weak spots – all-consuming lust and ego – the man cancer that causes him to eat himself in an act of selfish self-desctruction. The robo-girls beat both their inventor, who thinks his brains can buy him a pussy (on all fronts), and the nerdy tech geek who likes to believe he’s above fetishizing women when actually his attraction to a girl is ruled more by his hard-on than intellectual intrigue. The only one either of these men is kidding is themselves. And they lose, and . . . they kind of get off on it, which flips us back into that loop that never seems to close.

Annihilation, on the other hand, puts women front and center. Female bodies invade a male genre – a troop of scientists and/or military guys sent on a mission to learn the secrets of and destroy a mysterious alien force – the Shimmer.  We are not accustomed to seeing women in these roles, so the film annihilates traditional male-dominated sci-fi horror narratives. With another nod to Alien and a tribute to Sigourney Weaver’s Ripley, these women righteously bear automatic weapons to fend off the alien forces that threaten them. Remember how adept Ripley was at wielding a blow torch? In one scene Portman’s Lena obliterates a gigantic mutated crocodile without batting an eye. She literally never blinks! Unlike its predecessor Ex Machina which is fixated on male-reproduction of female bodies, Annihilation focuses on a group of women who have somehow failed to reproduce. The central character Lena has destroyed her marriage and therefore snuffed her possible future as a mother. Anya (Gina Rodriguez) has infiltrated her body with drugs and booze instead of babies. Radek (Tessa Thompson) has actually “felt” life through self-destruction (cutting herself to the extent that her arms are mapped with scars) rather than giving life through reproduction. Finally, Ventress has no connections to anyone, projects as if she is an ether trace of a rapidly vanishing body. Ventress is, it turns out, dying of cancer – the film’s stand-in metaphor for toxic reproduction, since cancer is the reproduction of cells to the point of biological annihilation.

The film opens with a close-up of cells multiplying under a microscope. We learn very quickly that they are cancerous cells from a female cervix – the gateway (or gatekeeper) to reproduction. From the film’s onset, reproduction is under attack (being annihilated). As we enter deeper into the Shimmer with the four women, we learn that cellular reproduction can be both beautiful and toxic. As Dr. Ventress states: “It is the source of all life, and of all death.” Therein lies the great conundrum, and the underlying horror of the movie (because this is a Sci-Fi horror film). By vividly exploring multiple angles of Reproduction Gone Wrong – from the Shimmer’s mutated plants and creatures to lethal cancer –, Annihilation taps into some of the most prevalent collective social fears. Over-population (one of the greatest threats to the planet) is shown as both beautiful (“Look at all those gorgeous and strange flowers!”) and as claustrophobic and strangulating (“Look how that mutated corpse is sprouting from a tapestry of flowers!”). Fear of scientific intervention in human creation and the potential horrors of genetic engineering confront us full-body through abominable mutated creatures, some of which literally open their mouths and swallow us. A rampaging bear howls with the voice of a dead woman. A female scientist sprouts stems and leaves and morphs into a cross-species plant.

At its core, the film confronts one of the biggest social fears that has been planted so deeply in the collective unconscious that many people are unaware of it.  Even at this point in the 21st century when you would think people would “know better,” the large majority of the population – both male and female – rely on the traditional role of women as mother caregivers for a sense of stability. This film destabilizes patriarchal order by refusing to put its lead female characters in maternal roles and instead putting them in the traditional male shoes of scientists, and in Lena’s case – Scientist Soldier.

Unlike the women’s bodies, the land in the Shimmer has no problem reproducing. It reproduces itself crazy. It reproduces itself to annihilation, one of the great conundrums of the film – that reproduction (as in cancer) leads to complete destruction. Still, the women push through the Shimmer as it refracts all DNA, reproducing mutant and sometimes terrifying life forms. Climbing through overgrown plants, encountering hybrid animals, and camping out in abandoned houses and military encampments, the women make their way through an iridescent beautifully toxic world. Shimmering wet rainbows resemble the iridescence of a biologically disastrous oil spill. Though terrified and with the very ground of their minds unraveling, the women keep pushing, even as their numbers dwindle, and they confront such images as a live autopsy and its resulting mutation; a psychotic rampaging monster bear; tree-humans/human-trees; alligator-shark hybrids; and myriad other grotesque surprises.

In the end, however, the most terrifying image is the one of reproduction and destruction when Lena confronts herself and births her mutated, alien replicant via a seething, pulsing psychedelic vagina. At once curiously alluring and beautifully horrific, the magnum opus of the film occurs in a scene that defies description but must be experienced on the big screen as the vagina swirls in fleshy prismatic colors, its form both bulging and opening. In the climatic act of self-reproduction and destruction, the screen/vagina opens into a bottomless black birth canal and swallows the audience. There are fewer things more terrifying than a psychedelic vagina the size of a theater screen opening its black hole to swallow you alive while giving birth to your mutated duplicate self.

One of the many reasons this film is so unsettling and delivers such an overwhelming sense of dread is that it refuses to offer any middle ground. Everything is turned on its head. Actions and environments are extreme. Women bear arms instead of children. Interior landscapes are eerily sterile, filled with plastic zippered rooms, stainless steel furniture, and windows reflecting windows reflecting more windows. Not one organic thing lives in the lab, except the women (and one dying man and a few men in hazmat suits). Outside, the landscape is abominably fertile. Creatures are like beautifully terrifying genetic experiments. The land is so pregnant, you could practically barf looking at it. It is both bulging with life and seething with decay. Seemingly lovely flowers evoke feminist fiber art run amok. Humans and nature blend not into a vision of utopian bliss, but into an unnerving psychedelic bad trip. While reproduction is supposed to be the act of life, in this world it is a death sentence where living things reproduce themselves to annihilation, echoing the metaphor of cancer – a disease in which the body actually consumes itself with its own cellular reproduction. The film itself is an act of reproduction, reproducing itself in movie theaters while audiences succumb to, absorb, and are mutated by its toxic beauty. This is the kind of movie you don’t easily forget. It will infiltrate your dreams. Next time you take a hike through a densely wooded forest, you may think twice before exploring that abandoned cabin.

The mismatch between humans and nature and its potential for disastrous consequences leads to some excellent moments of sci-fi horror (you will be terrified) while also questioning the nightmarish impact and consequences of human exploitation of the environment/natural world. Let’s close those national parks and drill! But remember, if you keep on drilling, you may give birth to a monster. Throughout the film, music is critical to the movie’s unsettling hallucinatory delivery. With a soundtrack composed by Portishead’s Geoff Barrow and long-time composer Ben Salisbury, the music is as large and imposing of a character as the mutant bear. Alternating between soft acoustic guitar from another era, full orchestral strings, assaultive horns and bombastically creepy synths, the music doesn’t tell us how to feel, it immerses us in feeling. Complementing the film with orchestral moans and sonic decay, the music tips the scales of this movie toward outright Very Bad Trip. But it’s an entertaining trip!

Annihilation may be the most mind-boggling movie of the century. As it builds and breeds and breathes and opens its mouth and swallows us whole, the movie oozes questions and refuses answers. Told from the single POV of the unreliable narrator Lena, we don’t know what to believe and not believe, what is happening, what is a demented hallucination, what is past, present, or future. In one scene, Anya screams over and over: “Lena is a liar! Lena is a liar!” And maybe she is. We never know. Since the story is strictly told from Lena’s perspective, we don’t know if she is lying to us. When asked to recount what happened in the Shimmer, her most common reply is: “I don’t know.” She doesn’t know, and neither do we, just like in the world outside the Shimmer where we are bombarded with “fake news,” false alarms, and paranoid manufactured distractions to prevent us from getting to answers.

At this point, you may be asking, “But what about Oscar Isaak and his character Kane?” He exists in ghost form, in memory, propped up by life support, leaking blood from mutated organs, or as a reconstituted alien being. In other words, he has been stripped of solidity. The central conjoining entities in the film are Lena and Kane, but Lena destroyed their marriage in an act of self-destruction. Lena, who introduces the cancer cells in the beginning of the film, is a cancer herself, and oddly the lone survivor, perhaps because she is the mutant cell that consumes everything in an act of self-destruction that ironically keeps her alive. I know – what a lot of confusing hogwash.

But the world is confusing hogwash! We live in a time of questions not answers, a time of abstract fear that permeates everything and saturates our very souls with instability. The earth is dying; the System is lying; our hearts and land are crying; and there are no fucking answers.

Launching a cast of women in traditional male roles and playing on the trope of cancer as the ultimate method of lethal reproduction, Annihilation blows a hole through just about everything known and turns it in an unknown. It annihilates preconceptions about conception; rational thought; traditional gender roles; cinematic genre; social expectations; definitions of species; fundamental biology, earth science; the possibility of future; application of human thought to unanswerable questions; and the idea of self itself. And the annihilation is both beautiful and horrific. The movie screen seems to actually breathe with mutated life as it sucks us into its tantalizing bad trip. And I loved every minute of it. Personally, I’d rather be on a bad trip that explores socio-political fears and anxiety through a hallucinatory cinematic lens rather than succumb to the excessively toxic reproduction and biased distortion of an unreal reality.