Fallout: New Vegas

For anyone who recognizes the banner to this here blog. . . they’ll understand why I’m posting this.  But anyway, a new Fallout game set in Las Vegas has been announced, and though I don’t think a single detail has been released, we get yet another post-apocalyptic, freakout-wasteland to explore in the near future.  Thank Abaddon for video games that give us post-nuclear scenarios–I can convince myself I’m doing work when I’m really just wasting time.  Can’t wait.

“Snowmageddon”

Today I experienced my first ever “snow day,” as my Reading Poetry class along w/ the rest of the University of Pittsburgh’s classes got canceled; and to commemorate it I thought I’d add a couple more “Apocalyptexts”: basically things I’ve read recently during a bout of mild yet much deserved academic irresponsibility.  For someone who grew up in Tucson, Arizona, a snow day is completely novel.  The closest I ever came to anything resembling a snow day was school being canceled b/c of floods, but that really isn’t the same thing at all, for the rains, when they come—even when they are torrential and flood the streets w/ feet of water—are a blessing: they slake the perpetual thirst of the desert.   For this snow day, however, it isn’t even snowing (it’s actually sunny and quite nice, if cold, outside).  The nearly 2 feet of snow that got dumped on the ‘burgh b/t Friday evening and Saturday morning is basically still on the ground, and doesn’t look like it’s going anywhere anytime soon (there’s another 3-6 inches expected Wed.).  The storm that hit the mid-atlantic states this past weekend dumped the most snow pittsburgh has seen since 1992, and is one of the 4 worst snow storms in terms of inches since they started keeping track of this stuff.  Basically, it’s kinda epic.  (Though the pics below don’t quite do it justice, esp. since things have “melted” a bit in the past couple of days.)  Wandering around the city has been surreal.  I haven’t been driving b/c my back-wheel drive pickup truck would not get very far—esp. w/o the sandbags in the back I’ve been procrastinating putting there all winter—though I do have a large amount of respect for the many inhabitants I’ve seen valiantly digging their cars out and spinning their wheels down streets it looks like no one has even tried to plow.  There has been an infectious sense of joy amidst what they are still calling a “state of emergency” (or maybe it’s just me, whose current life is such as to be minimally effected by this type of inclement weather).  More people are walking around the streets than I’ve ever seen before, and people are generally smiling and cordial, esp. those brave souls who have gone to work, opened much needed services and stores, and basically kept the whole capitalist train running.  My thanks.  But I am sitting at  home, warm and happy, pouring hot water down my pipes to unfreeze them (they weren’t that frozen thankfully) so I could do some much-needed laundry.  So what better way to spend a snow day, to endure what Barack Obama called “snowmageddon” (no fooling), to do some apocalyptic blogging?  My thoughts precisely.  On to some Apocalyptexts.

Also, someone has recently pointed me toward this delightful apocalyptic flash video, check it out.

Some pics (though they aren’t as apocalyptic as could be, as I just stepped outside to do them, rather than, as I shoulda, taken my camera when I was wandering around the city earlier):

wait, that tree limb isn't supposed to be there. . . .

Yep, that tree limb has definitely decided to come hang out on the porch. there's also a grill, a table, and some chairs out here somewhere. . . .

I'm not going anywhere.

holy nuclear winter batman!

tree, please don't fall on our house.

I’ll try to be more prescient and try to take my camera elsewhere, but not today.  cheers.

In the Words of Daft Punk, the Archive Won’t Stop, Can’t Stop; or, Why The Book of Eli Makes me Feel Good About My Choices in Life Even if it is a Terrible Film

I have to admit that the recently released The Book of Eli (The Hughes Brothers, 2010)[1] constitutes a moment of personal gratification for myself and my recently completed PhD project in that it only serves to further cement the work I did there.[2] In short, a bulk of my project constituted a revivification of the now long dead and mostly forgotten practice of “nuclear criticism,” a theoretical framework  most explicitly laid out in Jacques Derrida’s “No Apocalypse, Not Now (Full Speed Ahead, Seven Missiles, Seven Missives),” which he delivered in1984 at a colloquium on nuclear criticism at Cornell University.  At the time, Derrida argued that all literature is marked by the nuclear epoch in that the historical and literary archive is that which is most threatened by nuclear war.  What The Book of Eli represents so dramatically is exactly this logic: whatever else may be going on in its world, the real stakes of the post-apocalyptic wasteland Denzel Washington (Eli) traverses throughout the film are ultimately archival ones.

Disregarding for a moment the conflicted and confusing Christian ideology which infects the film like an out-of-control tumor, as well as the film’s problematic geography, weak characterization, the presence of Mila Kunis,[3] and its overall ridiculous premise, this film is about a book, and not just any book, it is about the Christian Bible.[4] Denzel has been told by a voice (Christian God) to carry the only remaining Bible west, and that he would not only be protected during this journey,[5] he would “know” when he arrived where he needed to be.[6] Threatening his progress is Gary Oldman’s character, who is desperately seeking a Bible for its powers of populace-manipulation (think Nietzsche’s Genealogy of Morals).  There is also a pretty great scene when a bunch of books are plopped down on Oldman’s desk, right after he was reading a biography (?) of Mussolini; he of course instructs his underlings to burn these books (archival destruction!).

The real crux of the film for myself is the reason it gives for there being only one Bible remaining.  Basically, after what appears to be global nuclear war, the survivors got together and burned all the Bibles in the world, blaming this text for the devastation.  (This also implies that this was a religiously motivated war, like b/t Islamic States and Christian ones, rather than a good ole’ ideological nuclear war.)  Denzel’s ultimate task is to bring this Bible, which he memorizes—so doesn’t need the actual object (memory as archive. . .)—to Alcatraz, where a printing press and archive has been set up to rebuild civilization.  The film ends with the Christian Bible being placed on a rack of books including the Torah and the Qur’an, as well as a host of other religious texts.[7]

In all of this, The Book of Eli is a deeply confused film.  It simultaneously acknowledges the really insidious, destructive aspects of religion while attempting to uphold the importance of the Bible’s teaching—namely “faith.”  Denzel-as-blind-prophet directly communicating w/ God as signaling the importance of the restoration of the New Testament (one would assume the Old Testament was present on that shelf already. . . .) runs directly into the Bible as “just another book” in the last scene.  The Apocalypse portrayed is simultaneously one caused archivally (by religion) and one that can be lived-through afterward only archivally (by, again, religion).  (Need I mention that if the nuclear war wasn’t the Apocalypse of Revelations, it is, in Derrida’s phrase, “still to come” in the space of the film. . . .)[8] The film, ultimately, has no idea what it is trying to communicate, no idea where it stands, no idea what Christianity really has to do w/ anything, other than being a convenient trope for an apocalyptic film.

And, at day’s end, this is what is so impressive about the film.  Its archivally apocalyptic logic overwhelms it, takes center-stage, and demonstrates that the archive’s destruction (or restoration) is the limit of the nuclear.  Once one invokes such a post-apocalyptic landscape, all questions become archival.  The visual presentation of the film is at times breathtaking—man I love what CGI enables w/r/t post-apocalyptic landscapes—but in every case, the visuals are simply archival markers of what has been destroyed: the Golden Gate Bridge, Nuclear Power Stations, Freeways, old burned-out automobiles, gigantic craters, and of course the presence of “Western” towns run by a malignant “boss” (Oldman’s character is unsubtly named “Carnegie”).  The main object Denzel carries around as a marker of the “good” of humanity, the Bible aside, is in-and-of-itself an archive: an old beat-up iPod (man he loves listening to that iPod).

Basically, the Bible in The Book of Eli is merely a stand-in for archival maintenance or restoration.  It doesn’t really matter what book it is in the space of the film, only that the Bible is perhaps the most manipulatively affective sign of this restoration[9] and that it allows all sorts of other heavy-handed bullshit to enter the narrative space.[10] In short, The Book of Eli is yet another marker of the reliance of aesthetics upon imagining the archive as both producing apocalyptic destruction and saving the world from that very same destruction.  This is nothing new, of course, but the overt manner in which this happens throughout the film combined w/ the work I just completed, makes it a singularly interesting (for me at least) instance of this, and one which shouldn’t be ignored just b/c the film is so awful.


[1] This is actually a slightly odd entry into the Hughes oeuvre, as they had previously made films like From Hell (2001), American Pimp (1999), Dead Presidents (1995), and Menace II Society (1993).

[2] In other words, during my written project exams I referred to its imminent release, and while we were waiting to get started with my oral exams, my committee and I had a brief conversation about it.  Needless to say, if The Book of Eli proves anything, it is that I will always have a career talking about archivally apocalyptic films. . . .

[3] And how “hot” she looks in a world where pretty much all the other characters look like irradiated mutants, i.e. Tom Waits’ cameo (though he does look alright).

[4] Btw, I’m going to spoil this movie all over the place here, so don’t read on if you care about such things.  (I’m going to spoil it in 3, 2, 1. . . .)  That said, it wouldn’t really hurt you knowing whatever it is I’m going to say b/c you already know what is going to more-or-less happen the minute the film opens—i.e. both my friend Adri and I kinda knew Eli was blind pretty early on, and just sorta forgot this fact as the film progressed, making the big “reveal” or “plot twist” pretty funny/not surprising at all (that he was blind the whole time and, lo and behold, the book he was carrying around was in brail!)—poor Gary Oldman.

[5] Consequently, ridiculous action scenes ensue where Denzel is pretty much a badass.

[6] For those of you looking for a clear analogue b/t Denzel and the biblical Elijah, there is none.  The closest it gets is Malachi 4:1-5: “See, the day is coming, burning like an oven, when all the arrogant and all the evil-doers will be stubble; the day that comes shall burn them up, says the Lord of hosts, so that it will leave them neither root nor branch.  But for you who revere my name the sun of righteousness shall rise, with healing in its wings.  You shall go out leaping like calves from the stall.  And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the Lord of the hosts. . . . Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes.  He will turn the hearts of parents to their children and the hearts of children to their parents, so that I will not come and strike the land with a curse.”  (Note: this is taken from The New Oxford Annotated Bible.  Other Bibles place this as Malachi 3:19-24.)If indeed Elijah-as-prophet-of-messiah-and-eschaton is the reference for Denzel, then the film botches this quite badly—i.e. the burning has already happened.  The film makes a point of stressing how humans (not God) caused this destruction, however, so within the theological-eschatological space of the film, perhaps all this means is that the messiah and “real” burning (the landscape of the film looks pretty burned though. . .) is in the future—the apocalypse hasn’t “happened” yet.  Kunis’ character, Solara, also seems to be an analogue for the biblical figure Elisha, but again, the Christian or Old Testament themes are pretty damn loose everywhere here, so reading the film in such a way doesn’t really generate much (or so I believe).

[7] There is also something to be said about this being a “‘New’ King James Bible,” rather than a translation from the Hebrew or Greek.  English gets privileged as the language of God in a very real way, which, the more I think about it, is deeply disturbing.  (To say nothing about the textual inaccuracies of the King James Bible. . . .)

[8] This is also to say nothing about the cannibals, George and Martha (Washington) and the shootout which occurs at their (little) house (on the apocalyptically devastated prairie—i.e. also see my entry on apocalyptic Westerns w/r/t The Road).

[9] Furthermore, the film doesn’t even address the glaring fact that the Bible is the best-selling book of all time, and to destroy every copy but one is ludicrous, no matter how fanatical the Firemen or Tetragrammaton Clerics may be.

[10] In that, it really isn’t much better than something like the Left Behind series, and may in fact be more insidious b/c of the presence of Denzel rather than, say, Kirk Cameron.

Excerpt from “The Inverted Nuke in the Garden”

So I’ve just finished drafts of my project papers, and as they address some of the concerns of this blog, I thought I would post a short excerpt from the second one, titled “The Inverted Nuke in the Garden”:

That this total destruction of the archive immediately opens a field for the production of more literature, that clearing away the ground will inevitably make way for subsequent archival accumulation, makes [Hawthorne’s “The Earth’s Holocaust”] parable speak equally to the logic of archives themselves and of the anagogic phase of literature.  For Hawthorne’s speaker does indeed receive an answer to his query about whether or not “everything” was consumed from a “grave friend”: “Come hither tomorrow morning—or whenever the combustible portion of the pile shall be quite burnt out—and you will find amongst the ashes everything really valuable that you have seen cast into the flames.  Trust me; the world of tomorrow will again enrich itself with the gold and diamonds, which have been cast off by the world to-day.  Not a truth is destroyed—nor buried so deep among the ashes, but it will be raked up at last.”[1] Though the parable ultimately ends on a discussion of the human “Heart,” of “the little, yet boundless sphere, wherein existed the original wrong”[2]—that it is this which cannot be destroyed by all the burning Alexandrias one can imagine—the real anagogic lesson of Hawthorne’s tale resides in those very ashes.  In articulating its destructive encyclopedic logic, Hawthorne makes quite clear that one can never totally destroy the archive.  In the very manner that Whitman’s poetry cannot archivally accumulate itself infinitely but must leave off somewhere, Hawthorne’s text makes clear that something will remain, that even the dust and ashes are archival.  If we recall Derrida’s two fantasmatic limits of the text, the infinite book and the destruction of the archive, both Whitman and Hawthorne point to the fantastic nature of these limits.  They cannot be experienced.  As the nuclear cannot be experienced, its material possibility marks the limits of anagogy, both in terms of destruction and accumulation.


[1] Nathaniel Hawthorne, “Earth’s Holocaust,”  Nathaniel Hawthorne: Tales and Sketches (New York: The Library of America, 1982), 904, emphases mine.

[2] ibid., 906.



The Road: A Brief Comment on the Post-Apocalyptic Western

So I recently saw John Hillcoat’s excellent adaptation of The Road (2009), and though there are probably a number of ways to talk about it, as the film offered a plethora of post-apocalyptic issues to consider, what struck me most was the continuing resonance of the post-apocalyptic narrative w/ the Western genre.  I was only made aware of this after seeing the film, but Hillcoat also directed the fabulous The Proposition (2005), an Australian Western written by, of all people, Nick Cave.

The Proposition not only proved that there are still productive paths to pursue in the genre in general, but that this gritty, morally ambiguous, post-spaghetti Western was able to transcend the genre’s traditional US borders and communicate w/ other post-colonial experiences of something like the “frontier” in a serious manner.  The fact that the Australian Outback is just as appropriate a setting for a Western as the United States beckons to a far larger relevance to the Western genre (as, of course, did the multitude of Italian Westerns of the late ‘60s and early ‘70s), a relevance that goes far beyond privileging the American experience of the frontier as singular and unique.  The Proposition offers a version of a colonial past, of the nineteenth century, steeped in blood as it was, which does not shirk the weight of history, as did so many specifically American Westerns.  It clearly and unambiguously understands how the colonial war machine worked on the frontiers, interstices, boundaries, and edges of the “civilized” world; in other words, the violent logic of The Proposition can clearly be read as an extension of the logic of British colonialism.  Despite the perceived temporal distance of the Western genre, its lessons still resonate today, if for no other reason than so many of today’s violent encounters occur in just such marginal spaces: harsh, blasted landscapes where not only the rule of law has been suspended, but access to something resembling “civilization” is one or two steps removed at best.  Merely to inhabit Australia was, in some sense, to already be criminal, and there are of course many such zones today.

Furthermore, The Proposition, being the (at least critically) successful film that it was,[1] its indie and Sundance cred (perhaps) paved the way for No Country for Old Men and There Will Be Blood cleaning up at the 2008 Oscars.  (It need hardly be noted here that No Country was also a Cormac McCarthy adaptation.)  In a few short years, a genre that had been perceived dead, had bounced back not only w/ gusto, but with critical and box office success.[2] I have a number of times myself declared, and don’t necessarily disbelieve this statement today, that it is quite difficult if not impossible to make a (“traditional”) Western after Unforgiven (1992).  Much like Gran Torino (2008) was a send-off of Eastwood as an actor, Unforgiven represented to Eastwood his final statement on the Western, the culmination of his many years in the genre.  Though the ‘90s saw some excellent Westerns made after Unforgiven, there didn’t appear to be much more to say w/in the realm of its specific mode.  Jarmusch’s Dead Man (1995) is perhaps a perfect example of this.  It is thoroughly and unapologetically a Western, delivers one of the best soundtracks in the genre from Neil Young, and does much to quite self-reflexively play w/ Western tropes, but for all that, it does not have a clear genealogical descent from past-Westerns, a genealogy defined in the 70s and 80s by Eastwood, and sewn-up tight w/ UnforgivenDead Man, despite its successes, was strangely and perhaps purposely divorced from the genre, sending out feelers for how to continue, how to stay relevant, and how to change.[3]

So what, if anything, does this all have to do w/ The Road and w/ post-apocalyptic narratives?  For one, when I finally figured out who directed the McCarthy adaptation, it came as no surprise to me that it was John Hillcoat.  That he would have been tapped to direct a(ny) McCarthy novel made to me complete sense.  But, peculiarly, the logic of this was not based on McCarthy’s own long interest in the Western.  Rather, it directly and clearly presented me w/ the now long affinity b/t the Western and the post-apocalypse.  As early as Walter M. Miller Jr.’s Canticle for Leibowitz (1960), w/ its setting in the Arizona or New Mexico desert, there has been a symbiosis b/t the genres.  (Examples of this would be too long to list, but suffice it to say even the forthcoming Book of Eli clearly picks up on this.)  The Road, even filmed in Western Pennsylvania (Pittsburgh, yay!) as it was, unambiguously plays w/ many Western conventions: the journey, the lone hero (w/ son), a haunting past before the protagonist’s or civilzation’s fall—specifically in the form of a lost woman (Charlize Theron)—a moral “code” by which the hero lives by (good guys and bad guys—i.e. those who eat humans and those who don’t), a tragic but noble fate, and, ultimately, riding off into the sunset for a “better tomorrow.”  Mix in a harsh, unforgiving landscape, restless and dangerous “natives,” an old wise coot, even a reappearance of Guy Pearce. . . take away the end of the world stuff, and one has a pretty solid formula for a Western.

This, of course, should not be surprising at all, considering McCarthy’s previous work, and the obvious apocalypticisim of something like Blood Meridian, but The Road the novel, w/ its lack of specific geographical referent, the quite vague cause of the Apocalypse (as opposed to the film where it is a bit more clear that it is nuclear in nature), and the persistent, all-encompassing ash,[4] reads far more like wandering outside the windows of Beckett’s Endgame than it does Apocalypse-made-Western.  The novel’s prose is sparse and simplistic, as opposed to the baroque eloquence of Blood Meridian, and it has striking existential moments wholly—and I think for the better—missing from the film:

“He walked out in the gray light and stood and he saw for a brief moment the absolute truth of the world.  The cold relentless circling of the intestate earth.  Darkness implacable.  The blind dogs of the sun in their running.  The crushing black vacuum of the universe.  And somewhere two hunted animals trembling like ground-foxes in their cover.  Borrowed time and borrowed world and borrowed eyes with which to sorrow it.”[5]

Suffice it to say, these moments of reflection and prosodic expression are rare in the novel, and importantly so.  The novel is incredibly sparse and consequently ridiculously allegorical in a way simply not possible to successfully portray in an adaptation.  And I don’t think this is for the worse.  To me, it doesn’t so much matter whether the novel or the film is “better.”  In fact, each seems to stand on its own quite adequately.  The differences b/t each could be listed and nit-picked ad nauseum, but I think simply the difference b/t the mediums is enough to place each in different aesthetic, or generic, regimes.  In other words, the visual image provided by the film creates a much clearer Western generic marker than does the work of the novel.  I agree that this could be debated, esp. b/c it is difficult to read McCarthy at all w/o the Western in mind, but to my thinking, The Road the novel is McCarthy attempting to take on some quite different, more (as mentioned before) Beckettian material than his previous work, and I think he is ultimately successful in doing so.  The film’s stunning, if still harrowing and drab visuals, create a specificity, a “real” referent, a localization, and a sense of the past which are all absent from the novel.  This, of course, is simply a result of pointing the camera at something (I assume), but even the presence of Charlize-Theron-as-memory,[6] which was definitely played-up in the adaptation, reveals the sovereignty of Hillcoat’s lens no matter what the source-material.

This is all a long way of suggesting a couple of hypotheses which would take me much more time and thought to fully flesh out, but since I already have been far from brief in getting to them, will be so to conclude. 1)  That perhaps the real disappearance of the Western, if in fact we mark it around the 1992 appearance of Unforgiven, was in fact the result of something quite different.  Namely, the end of the Cold War.  W/ the threat of nuclear war, presumably, off the table, the aesthetic logic of the Western—its reliance on harsh, blasted, post-apocalyptic landscapes—ceased to have the same subconscious cultural cache than it did previous to 1992.  Eastwood himself had long relied on overtly religious or apocalyptic themes in his work (see High Plains Drifter and Pale Rider), and though Unforgiven may not be as clearly apocalyptic, it definitely puts to rest the avenging, angel-of-death type of messianic judge who Old Munny clearly is even there.[7] 2)  That it is perhaps not retroactively inappropriate to re-read many Westerns as ultimately tarrying w/ thoughts of the nuclear or the post-apocalyptic.  I’m esp. inclined to include Leone here.[8] What was able to break the Western out of its celebration of the US was implicitly an awareness of how this very cowboy logic would/might lead to the final scene in Dr. Strangelove: waving a cowboy hat while riding the bomb. . . . The brutality and violence of the Spaghetti Western, more than simply historically revisionistic, was actually an imagined future, a projection of the same sort we get in The Postman or perhaps even Syriana.  3)  Finally, that the re-invigoration of the Western genre is inextricably linked to changes in the apocalyptic imagination and the plethora of present day global conflicts.  The specific lack of nuclear narratives of late (see my postings on 2012 and its addendum), have consequently led to a more subtle, less-overt apocalypticisim in the Western, one that now highlights oil and border crossing (No Country and Blood respectively) rather than the nuclear.  Suffice it say, however, that if we place The Road firmly in the Western tradition, it is apparent that the nuclear is still very much w/ us, but that it has been sublimated to such a degree that it takes an overt nuclear post-apocalypse to reveal a Western, rather than the other way around.  This is not necessarily to suggest that perhaps the Western has been wholly absorbed into other genres, and can only function, say, how it does in Star Wars, but it is to say that, b/t Unforgiven and The Proposition, something has changed, and whatever that change is, the ultimate result is The Road.

All in all, I’m almost embarrassed to be even be posting all this, as it seems far too obvious, but hopefully what it really speaks to is how The Road is an incredibly timely and important film, esp. compared to something like 2012.  It is, in other words, no accident that it was filmed in Pittsburgh, as the atmosphere of economic collapse both past and present, simply oozes in every frame.  And who knows, maybe even right now Hollywood execs are contemplating what would be a truly terrifying film—one which didn’t have recourse to the fantasmatic nuclear or whatever to destroy the world, but might simply show what could have happened, and still might, in our current economic climate.  I can only imagine these films would also find the burgh adaptable.  28 Years Later anyone?


[1] And of course it didn’t hurt that it was bolstered by some star power: Nick Cave’s screenplay and Guy Pearce’s captivating role as the protagonist.

[2] For instance, on Wikipedia’s list of Westerns released in the 2000s, it says only 4 were released in 2004 (which I don’t quite believe).  Of these, one was a French film, Blueberry, that went straight to DVD (though it does look fascinating) and Disney’s animated Home on the Range.  How this last fits into the “Western,” I’m not quite sure, but then again. . . (thank you Wikipedia), it also lists From Dusk till Dawn 3, Grey Owl—a Richard Attenborough production(!)—Shanghai Noon (w/ Jackie Chan), The Last Samurai, Joss Whedon’s Serenity (which isn’t such a stretch. . .), The Quick and the Undead, and The American Astronaut (which is excellent, but perhaps not a Western).  Suffice it to say, that this list is classic-Wikipedia in many ways.  Not only does it not even include No Country or There Will Be Blood, but what is there is quite suspect.  My point still stands, however, that from a #-of-releases-per-year-in-the-genre standpoint, in the early aughts (read before 2005, the year The Proposition was released) there was a distinct slowdown in the production of Westerns.  Afterward, in addition to No Country and Blood we received a number of more-or-less classic western films that probably wouldn’t have even been made in the first place if not for the mid-aughts Western revival, among them: 3:10 to Yuma (a fair remake), Appaloosa, The Assassination of Jesse James by the Coward Robert Ford, and Seraphim Falls.

[3] An oft overlooked and at times fascinating film, Way of the Gun (2001) w/ Ryan Phillipe and Benicio del Toro, also attempted this if in a wholly different direction.  Unapologetically a nod to Butch Cassidy and the Sundance Kid, Way of the Gun, however, ultimately found itself w/o a solid generic foundation other than its references to older films in a strikingly similar, if wholly non-parallel manner to Dead Man.

[4] The ash is noticeably absent from the film, except in its washed-out light, perhaps simply b/c it would have been nearly impossible to portray this visually and still be able to construct an interesting image.  The film is already bleak, who wants to watch a completely gray film?

[5] Cormac McCarthy, The Road (New York: Alfred A. Knopf, 2006), 110.

[6] Btw, why is it that Theron so often plays a role in which the drab, even ugly appearance of her only serves to highlight how “beautiful” she is?  Would this effect even be possible w/ a “truly” ugly, or even an “average-looking” woman?

[7] Again, to invoke Dead Man, Jarmusch’s idiosyncratic way of tarrying w/ the apocalypticisim of the Western was in not-at-all-subtle references to William Blake.

[8] For the purposes of brevity, I’m not going to even get into Mad Max or such.  And, of course being Australian, Hillcoat does give a nod to the Thunderdome in the wardrobe of many of the characters in The Road.

2012: An Addendum

Just picked up Žižek’s new short book on the economic crisis, First as Tragedy, Then as Farce, and it struck me while reading it last night that perhaps, even though 2012 was in production far before the “economic downturn” which struck in the Fall of 2008, the real horizon of the film is in fact the “seemingly out of nowhere,” “once-in-a-century credit Tsunami” (Greenspan).[1] (I am indebted to Kirk Boyle for making me recall this insight, as he made much the same point about 2012 on a panel we were both on last fall in NY.  Check out his abstract for “Metaphors that Destroy Us: Projections of the Financial Crisis,” and his very interesting article “Children of Men and I am Legend: the disaster-capitalism complex hits Hollywood.”)

The lack of any concrete, “real” cause of disaster in 2012, the fact that the films just spirals out-of-control between one seemingly unrelated disaster to the next (i.e. how could Yellowstone turning into a Volcano and the San Andreas Fault be related. . .), that drastic measures must be taken immediately w/ little to no concern for the constituency of the country, that the leaders in power ignore any other solution to the problem other than vast influxes of capital into abstract arks—rather than say mobilizing the workforce to save itself (the economy)—all these point toward the fact that 2012 may in fact be (metaphorically) dramatizing the global economic disaster.  And yes, this is perhaps to give Emmerich too much credit, that the film seems far more enamored w/ its special effects and lackluster narrative, but despite all this, what is on display in 2012 is the disaster at the heart of capitalism itself.  Not some pseudo-scientific excuse to blow up the world again, but an acknowledgment that the apocalyptic rhetoric spread around the financial collapse was far more extreme than for real natural disasters; only a film like 2012 could actually give us an image of what was being imagined in the minds of bankers, financiers, and government officials at all levels: total global destruction.

Strikingly, and I’m inclined to not wholly agree w/ him on this, Žižek focuses on various sites of apocalyptic threats as the only sites which could give the communist “Idea a practical urgency.”[2] In his latest book more clearly than ever before, capitalism contains a multitude of apocalyptic scenarios in the heart of itself—it is apocalyptic.  And it is the very ways in which it is apocalyptic which could create new antagonisms for the universality contained w/in communism, not a hearkening back to the past, either its successes or failures, but rather reinventing the lines along which the battle must be waged entirely.  He is very clear that there are four such sites of impending capitalist disaster which may in fact provoke such a reinvention:

The only true question today is: do we endorse the predominant naturalization of capitalism, or does today’s global capitalism contain antagonisms which are sufficiently strong to prevent its indefinite reproduction?  There are four such antagonisms: the looming threat of an ecological catastrophe; the inappropriateness of the notion of private property in relation to so-called “intellectual property”; the socio-ethical implications of new techno-scientific developments (especially in biogenetics); and, last but not least, the creation of new forms of apartheid, new Walls and slums. . . . What the struggles in all these domains share is an awareness of the potential for destruction, up to and including the self-annihilation of humanity itself, should the capitalist logic of enclosing the commons be allowed a free run.[3]

Prior to the release of 2012, there was a viral marketing campaign of videos (even though they were also OnDemand) which showed Woody Harrelson’s character running through the list of possible scenarios that would “prove the Mayans right” (including nanobots, the Hadron collider, aliens, nukes, eco-disaster, etc. etc.—all the usual suspects and more).  What is interesting about these, is that 2012 could have made use of any of these threats, most of them a result of capitalism (or its future).  They are all contained w/in the logic of the film.  So the fact that 2012 had to pull a magical-rabbit-disaster out of its pseudo-scientific hat proves all the more what is at stake.  For Emmerich, and for Žižek as well, we are living at the end times.  And, whether acknowledged or not, capitalism is the horizon in which we experience what that actually means.  Of course, knowing that one is living near the end of the world is nothing new, but notice Žižek’s conviction that we are in fact there:

We need a more radical notion of the proletarian subject, a subject reduced to the evanescent point of the Cartesian cogito.  For this reason, a new emancipatory politics will stem no longer from a particular social agent, but from an explosive combination of different agents.  What unites us is that, in contrast to the classic image of proletariat who have “nothing to lose but their chains,” we are in danger of losing everything: the threat is that we will be reduced to abstract subjects devoid of all substantial content, dispossessed of our symbolic substance, our genetic base heavily manipulated, vegetating in an unlivable environment.  This triple threat to our entire being renders us all proletarians, reduced to “substanceless subjectivity,” as Marx put it in the Grundrisse.  The ethico-political challenge is to recognize ourselves in this figure—in a way, we are all excluded, from nature as well as from our symbolic substance.  Today, we are all potentially homo sacer, and the only way to stop that from becoming a reality is to act preventatively.  If this sounds apocalyptic, one can only retort that we live in apocalyptic times.  It is easy to see how each of the three processes of proletarianization refer to an apocalyptic end point: ecological breakdown, the biogenetic reduction of humans to manipulable machines, total digital control over our lives. . . At all these levels, things are approaching a zero point; “the end of times is near.”[4]

And this is the whole problem.  If on the one hand, we have Bush, McCain, and Obama declaring the end of the world as we know it unless we push through the stimulus package, and Žižek saying that it is the very threats capitalism introduces which would cause the end of the world and may become sites for radical political upheaval, AND Roland Emmerich getting us all collectively “off” w/ abstract spectacles of some vague disaster-reality—do we not need to dial it back a bit?  Yes, 2012, you may be “about” the Fall of 2008, but that simply puts you (and Žižek and all the rest) in a ridiculously long tradition of this sort of thing.  A tradition that has at the heart of itself the fact that this apocalypse never happens! We are always living in the end times.  This is why all these rhetorical eschatologies are so effective.  If in fact what 2012 is enacting is financial meltdown, thank god it looks so familiar, that it is just another rhetorical disaster which will never occur, but whose effects will have real world consequences—i.e. more banking corruption, etc.  Perhaps the real lesson here is that we should just multiply possible rhetorical apocalypses, all so to insure that none of them ever happen.


[1] And perhaps nowhere is this Tsunami imagined better than when it is sweeping over the Himalayas.

 

[2] Žižek, Slavoj.  First as Tragedy, Then as Farce.  New York: Verso, 2009.  90.

[3] ibid., 90-1.

[4] ibid., 92.

2012

I’ve been eagerly anticipating Roland Emmerich’s recent 2012 for quite some time now.  One of the first previews for the film released early this last year showed a Tibetan monastery high in the Himalayas being engulfed by gigantic waves.  This and other previews seemed to promise a spectacle of global destruction heretofore only hinted at, a disaster so large and frankly absurd that even the highest point on Earth wouldn’t be immune from its sublimely catastrophic effects.  Except for the strangely missing nuclear referent, Emmerich has tackled most of the major versions of global apocalypse and epic disaster.  He gave us aliens destroying the White House and the Empire State Building in dramatic fashion in Independence Day (1996); attempted and failed to revamp the monster movie in Godzilla (1996); gave us a global warming eco-apocalypse based on ridiculously sketchy science in The Day After Tomorrow (2004); and even gave us a pre-history apocalypse—in the sense of massive civilization change—in 10,000 BC (2008) (btw, for those who are following, yes that is two movies in a row whose titles are dates).[1] W/ 2012 I could only imagine that he would go above-and-beyond the all-out destruction of those previous films, as he would have to simply go bonkers-overboard to top them.  I even permitted myself to hope that he might actually deliver on his and our desire to see it all end spectacularly on the big-screen in all the CGI glory he could muster.  In all earnestness, I was excited for 2012 not because it would be some genre-bending, metacinematic commentary on apocalyptic tropes, nor would it be some prophetic warning to humanity,[2] nor would it be some careful and subtle exploration of a post-apocalyptic situation. . . no, I was excited for 2012 for the sheer spectacle of the thing: no substance, just everything going to hell.  And in that, it was pretty successful.

Don’t get me wrong, 2012 is an awful film that even the intrepid John Cusack couldn’t save.  Like all of Emmerich’s films, rather than the disaster taking center stage, he inevitably only uses it as a background to tell a laboriously clichéd, trite, normative, banal “family” narrative that barely holds together.  For all the quite visually captivating death and destruction, the entire film culminates in Cusack having to free a stuck gear.  That’s it.  A wire is coiled around a gear that is preventing the gate from closing on one of the arks.  And it takes twenty minutes for this to resolve in the manner we were all expecting in the first place—i.e. Cusack fixes the gear, the gate closes, everyone is saved from drowning, he reunites with his ex-wife[3] and kids, etc. etc.[4] Up until that point, the narrative was simply a convenient vehicle to transport us from one site of disaster to the next, with ridiculous, last minute escapes from each: L.A. falling into the San Andreas Fault and the Pacific Ocean, Yellowstone Park blowing up (largest volcano ever),[5] the proverbial waves coming over the Himalayas, etc.[6] (I won’t even get started w/ all the other convoluted, unnecessary plot points except to mention the whole thing still ends up being conservatively “moral” at the end and the science is even worse than The Day After Tomorrow: gigantic solar flares have caused a new (new! how does he get away w/ this shit!?) radioactive element in the Earth’s core, and it is heating up the entire planet, causing the tectonic plates to massively shift and, you know, sorta melt.  Clear?)  But for all that, my anticipation was still satisfied.  L.A. dropping into the San Andreas fault was perhaps one of the most captivating images of massive destruction yet “captured” on film.  I won’t even really try to describe it, and really anything less than the big screen won’t do it justice, but I will say that the detail is so fine one can actually see tiny people falling through the smashed windows of toppling skyscrapers.

My desire to see this film was simply a desire to see how he would pull off more destruction.  Mercifully, this film was (fairly) free of big, famous, historic landmarks blowing up or being encased in ice (w/ the one exception of an aircraft carrier smashing into the White House riding the back of a Tsunami[7]; I wish I could say it was some sort of commentary on the military industrial complex or perhaps New Orleans, but frankly Emmerich probably thought it just looked cool.[8])  What this film appeared to promise (and almost fulfill) was disaster w/o context, disaster simply for the sake of it, w/o warning, narrative, or meaning.  This was ultimately what his previous work bordered on, but the obvious eco-guilt-trip parts of The Day After Tomorrow, the strange patriotism of ID4—esp. considering Emmerich is German[9]—prevented this.  These films were still part of the Hollywood-summer-blockbuster ethos that you can only show disaster to this extent if the end result is uplifting for the human spirit or whatever.  2012 is not a summer blockbuster.  It came out in November for chrissakes.  It skirts the “human spirit,” but ultimately the moral question it asks—who gets saved and why if we can only save a percentage of a percent on the ark—seems tacked on at best, and completely opaque and mishandled at worst.[10] The moral dilemmas raised by the film are an afterthought, something to “justify” the rest of it.

And this is ultimately Emmerich’s problem.  His films don’t need justification.  If he took a Koyaanisqatsi approach to disaster filmmaking (70mm visuals w/ Philip Glass music), he would finally achieve what he’s been trying to all this time because at this point no one cares about the who, what, when, where, why, how, etc.  We just want the image.  An anti-narrative apocalyptic disaster film w/ a Hollywood Budget, now that would be something.  He comes mighty close to this in 2012, perhaps the closest because it is arguably the worst film out of them all (or best. . .) in that it is more difficult than ever to care about any of the loosely constructed characters, but it ultimately fails because you could tell exactly the same story w/ [insert disaster, however minor (say, a broken leg), here].  His films try so desperately for substance, pulling every possible heartstring and using the rhetorical gravity of global catastrophe to do so, but always ultimately ignore what is so enticing and brilliant about them: their special effects.  Nothing else.  If he was faithful to what he was actually doing, making a film which resided completely and only on the surface, he might actually achieve some depth.  Rather than trying to insert meaning w/ whatever hackneyed father has to save his children bullshit that winds up in every one of his films, if he simply eschewed meaning, gave up cause-and-effect, morality, messages of warning, the human spirit. . . really everything except the special effects, he’d really be on to something.  I know we’ll never get this film, but hey, we do have 2012.


[1] Also, one can easily see from his first student film, Das Arche Noah Prinzip—in which a “weather” satellite has the power to create massively destructive natural disasters—that Emmerich has for a long time been in the business of megadeath.  He also looks like he’s about to take on another version of this by making Asimov’s Foundation (at least according to imdb).  I’m sure hardcore SF fans the world over are groaning.

 

[2] There isn’t any, b/c this film reverts to an apocalypse wholly outside of human control.  It is destined, prophesied in the old traditional style.

[3] Who, not ten minutes before this had lost her current husband, and poor-ole Amada Peet acts like it never happened once Cusack comes through.

[4] I feel no guilt if I’ve “spoiled” the movie here.  This is sorta the point.  The narrative doesn’t matter at all.  We already know what is going to happen.  It is moot.  My question, why even bother w/ a narrative at all in such a film?

[5] Though Woody Harrelson does have a delightful cameo here as the crazy End-is-Nigh guy.

[6] Actually, for the global nature of the disaster in 2012 we get quite a limited version of it.

[7] Literally.

[8] It did.

[9] He also made The Patriot (2000) w/ Mel Gibson, btw.

[10] I.e. the governments of the world knew about this impending disaster 3 years beforehand, but kept it under their hat so the world wouldn’t descend into anarchy, secretly building 4 arks to save government members and the fabulously rich.  When one of the arks fails near the end the major moral question is: do we let these 100,000 people on knowing that it might endanger those already here.  This is of course to gloss over the fact that everyone might have been saved if the initial decision was to tell the planet and mobilize the entirety of global production toward one single goal: survival.  Where to enter this morass, or even worse why one would enter it, is beyond me.  No one could take this film seriously enough to seriously answer the moral questions it tentatively raises.