Utilitarian Review 1/10/15

News

First, my book is officially out next week. We will have a bunch of Marston/Peter content out next week and possibly into the week after, including reviews, interviews and more. So stay tuned!

Also, as folks probably know, Jacob Canfield‘s post on the Charlie Hebdo shootings went viral. We’ve gotten exponentially more traffic than we got even when the Sean Michael Robinson and Joy DeLyria’s post went viral way back in March 2011. Since the post went up on Wednesday, we’ve gotten close to as much traffic as we received in the entirety of last year. The site has done better with it than I thought it would, but we’re still somewhat glitchy and erratic. I’m hoping that with the weekend things will calm down and we’ll start getting back to normal.

More after a brief appearance by our preposterous stats graph for this week.
 

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On HU

Besides Jaob’s monster, here are the other pieces that went up on HU this week.

Featured Archive Post: Betsy Phillips on Sleepy John Estes and the poetics of place.

A list of my best writing of the year from around the web.

On the Handmaid’s Tale and bad slavery comparisons.

Michael Arthur on furry and profiling your own damn fandom.

Alex Buchet gives credit to the comic-book creators who developed the characters in Marvel’s Age of Ultron film.

Chris Gavaler on why we should get away from the term “genre ghetto”.

Isaac Butler on Joe Sacco’s BUMF#1, and why we need satire.
 
Utilitarians Everywhere

At the Atlantic I wrote about Kanye West and Paul McCartney’s lovely new song, and how no one needs to know who Paul is.

At the Atlantic I interviewed DeRay Mckeeson, one of the organizers of the Ferguson protests, about the importance of social media to the movement.

At Ravishly I wrote about feminism as the patriarchal ogre father.

At Ravishly I wrote about the fact that the James Bond films are white supremacist, and why casting Idris Elba won’t necessarily change that.

At Splice Today I wrote about how you can’t trust book release dates.

At Splice Today I explained why Islamophobia can be racist.

At the Pacific Standard I wrote about evidence that images of effective torture can convince people that torture is okay.

At the Chicago Reader I got to write about great grunge primitives Bionic Cavemen.
 
Other Links

Anne N. Bornschein on the scholarly study of romance.

Tim Hanley on the Marston/Peter Wonder Woman newspaper strips.

Serene Khader on Charlie Hebdo and racism.

On life without police in Bed Stuy.

Jesse Walker points out that sources lie to reporters.

Tauriq Moose is skeptical of public marriage proposals.

Shhhhhh (for the Love of Comics)

Comics asks that you join it in observing a moment of silence.

Comics is staunchly anti-censorship. We shall discuss this in due time, after the moment of silence.

No, not yet. Hush, now. For freedom. For Comics!

Comics isn’t sure about the kids these days, to be honest.

Comics worries the next generation might not read the right things. Sometimes Comics can’t sleep at night, for all the worrying.

Comics wonders if you plan to wear a sweater. It’s supposed to get chilly, you know.

Also pack some extra socks. It’s good for Comics.

Comics has put together a big book of newspaper clippings for posterity. Comics someday hopes to print and collate corresponding threads from the most essential message boards.

What’s a Tumblr, Comics wonders. It sounds stupid.

Comics respects women. Obviously.

Why? Because Comics says so, that’s why.

Psssh. Comics is not racist. Because satire.

Comics says maybe YOU’RE the racist. Did you ever think of that?

Comics will try to speak more slowly so you can understand.

Actually…Comics.

Merica. Krazy Kat. Comics.

Comics says this is not the time or the place.

Comics says watch your tone.

Comics says that you just want attention.

Comics can’t hear you. LA-LA-LA

You are not the boss of Comics.

Comics has made a list of 500 things we can all do to improve Comics. 1. Always listen to Comics.

Comics. Comics!! COMICSSSSS

Comics had a black friend in middle school.

Homophobic? Comics has two words for you: Alison Bechdel.

Transphobic? Listen, Comics doesn’t even care about that stuff!

No, seriously. Comics doesn’t give a fuuuuuuck.

You know what Comics does care about? Art. Unlike some certain people.

You just don’t understand Art. Or history. Not like Comics does.

Comics only wants what’s best for you. Someday you’ll understand.

Anyway, this isn’t about you. It’s about me. I mean, Comics.
________
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For all HU posts on Posted in Blog, Satire and Charlie Hebdo Roundtable, Top Featured | Tagged , ,

Dystopia is a Jacuzzi You Never Want to Leave

sacco header

 
Here’s my pitch for a dystopian novel. It takes place in Wealthy Powerful Nation (WPN), a country that is secretly spying on its citizens. In fact, those citizens life in a state of near-total surveillance and don’t realize it. Or, at least, won’t admit it to themselves.

You see, that’s the weird thing about Wealthy Powerful Nation, it’s a dystopia that doesn’t look like one, because it has a number of mechanisms in place that help hide how dystopic it really is. The citizens know on some level that the world is a terrible place, but they’re also living through a time of abundant good-to-great art and entertainment available at little-to-no cost. The people live in perpetual debt to make it seem like they have a stable, middle-class life. The country supposedly has freedom of speech, but corporations own most of the venues for that speech. Freedom of assembly is guaranteed, but the government can track its citizen’s locations at all times, can turn on the cameras on their electronic devices without them knowing it and record them, and can use very powerful computers to sift through the patterns of their actions to determine what they’ll do next. There’s very little oversight for the Government of WPN, and this system of surveillance has completely coopted industry and banking. Meanwhile, WPN is able to kill pretty much anyone in the world any time it wants, using an army of flying robots.

One man, let’s call him Ed, works for the surveillance state, but he has doubts. He believes that total surveillance impacts freedom, and so he steals a vast archive of information about the system of domestic espionage that WPN employs. He flies halfway around the world to reveal this information to a team of journalists and then skips town.

When the information is finally revealed, the world responds by mocking Ed on twitter for weeks for some stupid things he says about Vladimir Putin. Gradually, opinion polls come to agree with Ed, but nothing of any consequence changes.

Not a great story, is it? Not likely to be turned into a four part movie franchise starring Chris Hemsworth. There’s a couple of reasons why it’s a lousy story. The first is that, well, there’s not a lot of hope in it, and if there’s one thing that sets apart modern day dystopian narratives from their spiritual grandfather 1984, it’s the presence of hope. Hope that the State can be defeated, hope in the future, hope in progress, and, perhaps most important of all, hope in your fellow humans.

Looking at the United States today, it’s hard to see a lot of reasons for hope, largely because there’s been so little change, despite our current President’s use of both of those words for his election campaign. For you see, unlike the characters in most dystopias, we are not exactly victims. We have chosen our leadership, whose prosecution of a global war on terror remains largely popular, except for when it can be demonstrated to harm us directly.

Lucky for us, we outsource our harm as much as possible. The people we kill live half a world away, destroyed by flying robots piloted by children in a dark room nowhere near their quarry. Our all-volunteer army pulls so heavily from specific demographic groups that many of us can go about our lives without seeing any consequence of our war if we don’t want to.

And we don’t want to, do we? Looking the demon jackal that we have summoned with our war on terror dead in the eyes would be unbearable, paralyzing. Certainly, the torture report’s breaching of my own person walls of denial was for me, even though I already knew what was in it. So we ignore the demon jackal even while feeding it ever more of our humanity, willfully joining the only conspiracy that really matters, the one of ignorance and complicity.

These are desperate, hopeless times. Desperate, hopeless times call for desperate, hopeless art forms. Perhaps this is why Joe Sacco, who has made a name for himself as a comic book journalist specializing in war reportage has turned to satire, that most desperate and hopeless of art forms, in Bumf #1, his response to America in the age of perpetual war.

Satire has lost a lot of its luster now that it’s regularly used by racists to excuse impolitic things they’ve said on twitter, but satire has performed a unique and important function since the ancient Greeks. No other genre can get as close to unspeakable truths, because satire rides there on the wings of excessive bad taste—seriously, you have no idea how cleaned up most translations of Lysistrata are— exaggeration, humor and irony.

Enough preamble. Joe Sacco’s Bumf #1, his first fictional work in what feels like forever, is the most necessary comic of 2014. A nightmare that pulls from his roots in underground comix and the work of contemporaries like Michael DeForge and Jim Woodring, Bumf #1 is grappling with American hegemony in a way that serves as a stark reminder of the freedom and possibility that comics allows.

It’s also, to put it mildly, unsubtle. The first two-page spread in the book features Bumf’s narrator telling us that after the Garden of Eden, “There’s been a serious fuck-up,” while surrounded by prostitutes, a woman smacking her child, a man having his brains blown out, a homeless man sitting in front of a garbage can with a human leg sticking out of it, a man hanging himself and the twin towers being hit by planes. Then we’re off to World War II to firebomb some Jerrys and WWI to stroll naked through the trenches while millions of young men die, before seguing into a present day White House where President Barack Obama (drawn as Richard Nixon) attends a meeting in a situation room like something out of Hieronymous Bosch:
 

sacco situation room

 
Fiction, then, isn’t Bumf’s only departure from Sacco’s previous major works (the brilliant Footntoes in Gaza, Palestine and Safe Area Gorazde). In leaving the world of comics journalism, he’s also left behind realism entirely. Bumf #1 is a nightmare peopled by a set of symbolic characters pulled from the collective unconscious. First, there’s our narrator, a scummy, chain-smoking, foul-mouthed, bestubbled human face on the body of tweety-bird. Then there’s Colonel Singo-Jingo, fat, British, and monocled, standing up for the old-fashioned values that the 37 million deaths in World War I couldn’t shake. There’s our eventual protagonist, Nixon/Obama. General Custer makes a cameo appearance. Finally, there’s Joe Sacco himself, hired to be the official propagandist of American Empire, composing a story that’s “boy meets girl meets the State.”

These various threads cohere as the United States opens a new “black site” in the form of a portal to a planet in the Andromeda Galaxy, where neither the rules of physics, the ten commandments, nor the Geneva conventions apply:
 

sacco andromeda dimension

 
Once in Andromeda, everyone dons hoods, water-boards a few detainees, gets their kicks through drone warfare, and falls in some form of love. The nightmare becomes inescapable, the “black site” an infinite hellscape filled with demon jackals, unsuitable for human life. It is what the novelist and critic Charles Baxter has called a “wonderland,” a place where the character’s fugitive subjectivity has been made manifest in the world surrounding them. Or, as Baxter describes the wonderlands of HP Lovecraft, the environments become “inhospitable interiors, either simple or elaborate, [that] feel like private prisons disturbed by lunatic geometry. Their spaces present vistas of grief-stricken vastness, combined with a steadfast inanimate hostility to any human endeavor. They cannot be a home to anybody. Any effort at domesticity within them would be laughable. No one would want to be there.”

Yet, Sacco points out again and again, we do want to be there. He’s first recruited to join the war effort on the edges of a giant Jacuzzi. Gazing upon it, he remarks, “Wow. The press room sure has changed since I was last here. … this Jacuzzi of yours is serious business.”

“It’s not my Jacuzzi,” the chain-smoking tweety bird replies. “Think of it as the people’s Jacuzzi. Getting in?”

Complicity, in other words, is part of what Sacco’s after here. Bumf #1 essays our collective loss of humanity through the prosecution of an endless war against a series of ever-changing Kaisers stretching back to WWI. In one panel, Sacco recreates the infamous “Saigon Execution” photo, adding a WWI-era German helmet to Nguyen Van Lem’s head. “Killing the enemy is never enough,” Colonel Singo-Jingo intones, “We’d been killing them for years.” (His solution to this problem is rape, by the way, which is never quite shown in Bumf’s one act of tasteful restraint).
 

sacco kaiser photo

 
This complicity is vast and all encompassing in Bumf. Religion, art, the legal system, love, all are powerless to resist the temptation of power and obedience. What sets Bumf #1 apart from other dystopian nightmares that the characters all want to be there. Whereas other dystopian narratives often revolve around either an epiphanic moment (Brazil) or an already existing discontent that finally finds a venue (The Hunger Games), in Bumf #1, the various characters discover an acceptance of their dehumanized, alien world. A torture victim falls in love with her torturer after he enrolls her in a sensible mobile plan. Sacco comes to enjoy the power and prestige of being the official State Graphic Novelist. Nixon/Obama realizes he’s the Messiah. Gradually, torturer and tortured alike don hoods and lose their clothes. By the final few panels, they are an anonymous collective mass of victor and victim, Sacco’s glasses the only distinguishing feature amidst the hairy bellies and sagging breasts. There’s no hope for us at any point in Bumf #1, which is part of why its humor is so savage, and, while it often adopts the structure of the short gag comic, the jokes are likely to stick in your throat. There’s no escape from the bed we’ve made. All that remains is to lie in it. Getting in?

In the Wake of Charlie Hebdo, Free Speech Does Not Mean Freedom From Criticism

On Wednesday morning, the French satirical paper Charlie Hebdo was attacked by three masked gunmen, armed with kalashnikovs, who stormed the building and killed ten of its staff and two police officers. The gunmen are currently understood to be Muslim extremists. This attack came minutes after the paper tweeted this drawing of ISIS leader Abu Bakr Al-Baghdadi.

 

charliehebdo

(“Best wishes, by the way.” Baghdadi: “And especially good health!”)

An armed attack on a newspaper is shocking, but it is not even the first time Hebdo has been the subject of terrorist attacks. Gawker has a good summary of past controversies and attacks involving Hebdo. Most famously, the magazine’s offices were firebombed in 2011, after they printed an issue depicting the Prophet Muhammad on the cover.

In the face of such an obvious attack on free speech, voicing anything except grief-stricken support is seen by many as disrespectful. Tom Spurgeon at The Comics Reporter, one of the first American comics sources to thoroughly cover the attack, quickly tweeted this:

spurgeon

When faced with a terrorist attack against a satirical newspaper, the appropriate response seems obvious. Don’t let the victims be silenced. Spread their work as far as it can possibly go. Laugh in the face of those savage murderers who don’t understand satire.

In this case, it is the wrong response.

Here’s what’s difficult to parse in the face of tragedy: yes, Charlie Hebdo is a French satirical newspaper. Its staff is white. (Update:Charlie Hebdo’s staff it not all white. See note below.) Its cartoons often represent a certain, virulently racist brand of French xenophobia. While they generously claim to ‘attack everyone equally,’ the cartoons they publish are intentionally anti-Islam, and frequently sexist and homophobic.

Here, for context, are some of the cartoons they recently published.

kissing

 intouchables

 muhammad

muhammadagain

page

welfare

(Yes, that last one depicts Boko Haram sex slaves as welfare queens.)

These are, by even the most generous assessment, incredibly racist cartoons. Hebdo’s goal is to provoke, and these cartoons make it very clear who the white editorial staff was interested in provoking: France’s incredibly marginalized, often attacked, Muslim immigrant community.

Even in a fresh-off-the-press, glowing BBC profile of Charb, Hebdo’s murdered editor, he comes across as a racist asshole.

Charb had strongly defended Charlie Hebdo’s cartoons featuring the Prophet Muhammad.

“Muhammad isn’t sacred to me,” he told the Associated Press in 2012, after the magazine’s offices had been fire-bombed.

“I don’t blame Muslims for not laughing at our drawings. I live under French law. I don’t live under Koranic law.”

Now, I understand that calling someone a ‘racist asshole’ after their murder is a callous thing to do, and I don’t do it lightly. This isn’t ambiguous, though: the editorial staff of Hebdo consistently aimed to provoke Muslims. They ascribe to the same edgy-white-guy mentality that many American cartoonists do: nothing is sacred, sacred targets are funnier, lighten up, criticism is censorship. And just like American cartoonists, they and their supporters are wrong. White men punching down is not a recipe for good satire, and needs to be called out. People getting upset does not prove that the satire was good. And, this is the hardest part, the murder of the satirists in question does not prove that their satire was good. Their satire was bad, and remains bad. Their satire was racist, and remains racist.

The response to the attacks by hack cartoonists the world over has been swift. While many are able to keep pretty benign:

 B6wDcaaIMAAmZTt

B6wedTICcAARVWC

B6wlygwCMAEoPAG

Several of the cartoons sweeping Twitter stooped to drawing hook-nosed Muslim caricatures, reminiscent of Hebdo’s  house style.

 Beeler

Bertrams

Perhaps most offensively, this Shaw cartoon (incorrectly attributed to Robert Mankoff) from a few years back swept Twitter, paired with the hashtag #CharlieHebdo:

Shaw

Political correctness did not kill twelve people at the Charlie Hebdo offices. To talk about the attack as an attack by “political correctness” is the most disgusting, self-serving martyr bullshit I can imagine. To invoke this (bad) Shaw cartoon in relation to the Hebdo murders is to assert that cartoons should never be criticized. To invoke this garbage cartoon is to assert that white, male cartoonists should never have to hear any complaints when they gleefully attack marginalized groups.

Changing your twitter avatar to a drawing of the Prophet Muhammad is a racist thing to do, even in the face of a terrorist attack. The attitude that Muslims need to be ‘punished’ is xenophobic and distressing. The statement, “JE SUIS CHARLIE” works to erase and ignore the magazine’s history of xenophobia, racism, and homophobia. For us to truly honor the victims of a terrorist attack on free speech, we must not spread hateful racism blithely, and we should not take pride in extreme attacks on oppressed and marginalized peoples.

A call “TO ARMS”

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is gross and inappropriate. To simplify the attack on the Charlie Hebdo offices as “Good, Valiant Westerners vs. Evil, Savage Muslims” is not only racist, it’s dangerously overstated. Cartoonists (especially political cartoonists) generally reinforce the status quo, and they tend to be white men. Calling fellow cartoonists TO ARMS is calling other white men to arms against already marginalized people. The inevitable backlash against Muslims has begun in earnest.

oppenheimer

This is the worst.

The fact that twelve people are dead over cartoons is hateful, and I can only pray that their attackers are brought to justice. Free speech is an important part of our society, but, it should always go without saying, free speech does not mean freedom from criticism. Criticism IS speech – to honor “free speech martyrs” by shouting down any criticism of their work is both ironic and depressing.

In summary:

Nobody should have been killed over those cartoons.

Fuck those cartoons.
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Update by Noah: Jacob initially stated that Charlie Hebdo’s “staff is white”. In fact, CH did have non-white staffers, including copy editor Mustapha Orrad, who was murdered by the terrorists, and journalist Zineb El Rhazoui. Jacob said that his point was that Charlie Hebdo’s chief editor was white, and that “The controversial cartoonists being mourned as free-speech martyrs are all white men.”
For all HU posts on Satire and Charlie Hebdo click here.

Genre Ghettos in the City of Literature

After reading that MFA students writing fantasy and science fiction still feel ostracized in their graduate programs, Stuart Jaffe declared in a blog headline last year: “Thought We’d Escaped the Genre Ghetto.” I agree with the sentiment (and also teach an undergraduate creative writing class that includes fantasy and SF), but the metaphor troubles me.

When I see the word “ghetto,” I picture the 1978 NBC mini-series Holocaust. I haven’t watched it since I was twelve, but I remember the Warsaw Ghetto sets, that neighborhood of some 400,000 Jews rounded-up and walled-in by Nazi Germany. I don’t know if Auschwitz technically counts as a ghetto, but that’s where most of the population ends up.
 

warsaw ghetto

 
Not all ghettos are quite so dire. Manhattan’s Lower East Side or Chicago’s South Side are racially and economically segregated, but there are no ten-foot, barb-wire walls circling them. Still, “ghetto” is an odd term to apply to fiction writers. I don’t know when the trend started, but Thomas Pynchon, a front-runner in literary genre fiction, hinted at but didn’t quite commit to the term in his 1984 New York Times essay, “Is It O.K. To Be A Luddite?” 19th-century Gothic fiction, Pynchon lamented, “was judged not Serious enough and confined to its own part of town,” adding that the Gothic “is not the only neighborhood in the great City of Literature” to “get redlined under the label ‘escapist fare.'” Other hoods on Pynchon’s City map included Western, mystery, romance, and science fiction.

“Le Guin Blasts the ‘Genre’ Ghetto,” reported The Oregonian when fantasy and SF author Ursula Le Guin opened Portland’s Arts & Lectures series in 2000, focusing on the exclusion of genre writers by critics and academics: “She is not happy that the publishing world, centered in New York, often regards Western writers as only of regional interest. And she is especially unhappy that science fiction, fantasy, mystery and every other type of fiction except realistic literary fiction are consigned to ‘genre’ status.”

The journals Conjunctions and McSweeney’s challenged that literary districting in 2002 and 2003 when each devoted a genre-crossing issue to guest editors Peter Straub and Michael Chabon. Gary K. Wolfe, in his essay “Malebolge, Or the Ordinance of Genre” included in Conjunctions 39, repeated Pynchon’s and Le Guin’s complaint that “these fields had become ‘ghettoized,’ isolated from the literary mainstream,” noting that “Genre writers still complain of the ‘ghetto’ in which they see themselves forced to toil.” James Patrick Kelly and John Kessel, editors of the 2006 Feeling Very Strange: The Slipstream Anthology continued the metaphor: “Nobody calls mainstream writers ‘mainstream’ except for those of us in the ghetto of the fantastic.”  Chabon longed to see all fiction shelved together: “For even the finest writer of horror or sf or detective fiction, the bookstore, to paraphrase the LA funk band War, is a ghetto.”

I’m not nearly as cool as Michael Chabon, so I had to google the lyrics to “The World is a Ghetto”:

Walkin’ down the street, smoggy-eyed

Looking at the sky, starry-eyed

Searchin’ for the place, weary-eyed

Crying in the night, teary-eyed

Don’t you know that it’s true

That for me and for you

The world is a ghetto

Wonder when I’ll find paradise

Somewhere there’s a home sweet and nice

Wonder if I’ll find happiness

Never give it up now I guess

Don’t you know that it’s true

That for me and for you

The world is a ghetto

 

War_The_World_Is_a_Ghetto

 
That’s from 1972—though even I know the band’s later hits “Why Can’t We Be Friends?” and the ubiquitous “Low Rider.” War was a genre-crosser too, drawing from the neighborhoods of funk, R&B, rock, reggae, Latin, jazz, and reggae with a line-up of musicians hailing from a range of more literal hoods.

None of the band members, however, were from 17th-century Italy—where the word “ghetto” was born. It may be a reference to a foundry near Venice’s first Jewish ghetto, though “borghetto” (small borough) seems more likely to me. By the turn of the 20th century, the term could be applied to any minority population crowded into an urban quarter.  By the turn of the 21st century, it could mean any subgroup of authors crowded onto a bookstore shelf.

Mary Elizabeth Williams’s “In and Out of the Genre Ghetto,” a review of seven lesbian novelists, addresses the benefits and dangers of categorization:

“The term “lesbian literature” is a double-edged sword. On the one hand, it flags a genre, enabling a sometimes maddeningly invisible segment of the population to exchange stories about its own community – and when it seems that half the paperbacks in the world have Fabio on their covers, that can be a good thing. On the other hand, the phrase smacks of ghettoization, implying: “subculture!” “alternative!” “fringe!” and, worst of fail, “amateur!” You don’t read a book merely for a glimpse of satisfying self-recognition. Good writing speaks to something in everyone.”

Williams criticizes those authors of lesbian literature who “fail to communicate with the outside world and universalize their message.” The phrase “outside world” further echoes World War II (“The Nazis closed off the Warsaw Ghetto from the outside world in 1940”), but “universal” may be the bigger problem. I find it often on the backs of books written by African Americans. According to review blurbs excerpted for the paperback edition of James McBride’s The Color of Water, the memoir “resonates with universal themes of family, faith, and forgiveness.” In fact, it “goes beyond race” and even “transcends race and touches the spirit”—as apparently does Danzy Senna’s novel Caucasia, which “transcends race even while examining it.”“Everyone will be enriched by reading” Gregory Howard Williams’s Life on the Color Line because it gives “readers a greater understanding of humankind.”

I assume these promises of colorblind spirit and race-transcending universality are targeted at white readers, reassuring them it’s okay to read outside their neighborhoods, that they haven’t wandered into a bad part of town. After being inspected and approved by customs and Homeland Security officers, these book are safe for consumption in any zip code—even gated suburban communities. If the book is universal then it isn’t about a minority group, it’s about everyone, and so it’s about white people.  It’s escaped the ghetto completely.

21-century genre writers have the same ambition. Lydia Millet of the Los Angeles Times recently praised Jeff Vandermeer “who after numerous works of genre fiction has suddenly transcended the genre with a compelling, elegant and existential story of far broader appeal.” But Andi Schechter wrote in the 2004 Library Journal essay “Out of the Genre Ghetto”: “Mystery’s adherents have always believed [mysteries novels] to be true novels in every sense of the word and bristle at the snobbery in the expression ‘transcends the genre.’ Still, the literary elite has long condemned crime fiction to obscurity in the genre ghetto.” The Magicians author Lev Grossman, writing for Time in 2012, bristles most loudly: “to say such books ‘transcend’ the genres they’re in is bollocks, of the most bollocky kind.”

Sometimes it’s the desire not to “transcend” that readers value. Gwendolyn Osborne in “The Legacy of Ghetto Pulp Fiction” documents the appeal of 1970s crime writers Donald Goines and Robert Beck —they’re “ghetto” in both senses—to middle class teens. By likening genres to “slums,” Chabon turns all mainstream readers into slumming tourists.

But even Chabon has trouble escaping the mixed metaphors of ghettoization. In “Ghetto Fabulist,” Financial Times reviewer Daniel Swift faults Chabon’s 2007 The Yiddish Policeman’s Union for not leaving its fantasy neighborhood. The hard-boiled detective novel is set in an alternate history in which the state of Israel is replaced by Sitka, a temporary Jewish ghetto in a district of Alaska, and so a world, writes Swift, that “can never be our world.  Sitka can only ever be a fantasy place, a Narnia, which means also that [the novel’s hero] can never participate in the distinctive tragedy that marks” the heroes of Chabon’s works of narrative realism.

The New York Post oddly accused the novelist of anti-Semitism, though in a lecture I attended at Washington and Lee University in 2008, Chabon linked his exploration of genre fiction with his Jewish identity. Perhaps it’s that dual transcendence that appealed to The Nation’s William Deresiewicz: “The book is so good not despite taking place in an imaginary world but because of it.” So like Senna, McBride, and Williams, Chabon enriches mainstream readers by exploring life on the genre line.

Unpacking the ghetto metaphor also releases the whiff of miscegenation behind the rhetoric. In his review for the St. Louis Post-Dispatch, Cliff Froehlich calls Chabon’s novel “a beautiful marriage of high and low: a novel with a literary mind and a populist heart.” Substitute “high” with “WASP” and “low” with the ethnicity of your choice, and you’ll see why maybe ghetto isn’t such a great term to describe books.

The New Yorker‘s Joshua Rothman recently coined the term “genrefication” to describe the migration of “important novels” into genre. He’s punning on “gentrification,” which typically involves rich white people displacing poor black people. Erica Jong would like female residents to expand beyond their old neighborhood, but in order to enrich the rest of the city and without losing their identity. In her 2007 Publishers Weekly essay, “Ghetto (Not) Fabulous,” she laments “the chicklit ghetto” and longs “to see the talented new breed of American women writers . . . protest their ghettoization” and “celebrate our femaleness rather than fear it.” Such a celebration would not mean an escape from a gender ghetto to the universality of male readership but a remapping of the entire city.

I’m all for it. No more ghettos. This town needs a new metaphor.
 

131106223253-krakow-city-of-literature-3-story-top

Artists Assemble!

AVENGERS-058-029

The Vision; art by John Buscema and George Klein, caption by Roy Thomas

 
May 2015 will see the release of the film Avengers: Age of Ultron, Disney/Marvel’s sequel to their wildly popular 2012 blockbuster, The Avengers.

These films are, of course, based on comic book characters; and it behoves us to remember that the latter did not arise spontaneously from some corporate swamp, but were created by flesh-and-blood artists and writers.

We give these creators their due credit below.
 
The Avengers were created in The Avengers 1 (September 1963) by Jack Kirby and Stan Lee. Cover art by Jack Kirby and Dick Ayers.

Avengers-1

 
Thor was created by Jack Kirby, with script by Larry Lieber, in Journey into Mystery 83 (August 1962). Cover art by Jack Kirby and Joe Sinnott.

936full-journey-into-mystery-#83-cover

 
The Hulk was created by Jack Kirby, with script by Stan Lee, in The Incredible Hulk 1 (May 1962). Cover art by Jack Kirby.

Incredible_Hulk_Vol_1_1

 
Iron Man was created by Don Heck (art) and Stan Lee and Larry Lieber (script) with a costume design by Jack Kirby, in Tales of Suspense 39 (March 1963). Cover art by Jack Kirby and Don Heck.

Tales_of_Suspense_Vol_1_39

 
Captain America was created by Jack Kirby and Joe Simon (both sharing script and art) in Captain America Comics 1 (March 1941). Cover art by Jack Kirby.

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Quicksilver and the Scarlet Witch (at far right in the cover illo below) were created by Jack Kirby with Stan Lee on script in X-Men 4 (March 1964). Cover art by Jack Kirby and Chic Stone.

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Hawkeye was created by Stan Lee (script) and Don Heck (art) in Tales of Suspense 57 (September 1964). Cover art by Don Heck.

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The Black Widow was created by Don Rico (script) and Don Heck (art) in Tales of Suspense 52 (April 1964). Cover art by Jack Kirby and Paul Reinman.

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Ultron was created by Roy Thomas (script) and John Buscema (art) in The Avengers 55 (August 1968). Art by John Buscema and George Klein.

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The Vision was created by Roy Thomas (script) and John Buscema (art) in The Avengers 57 (October 1968). Cover art by John Buscema.

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The Black Panther was created by Jack Kirby with Stan Lee script in Fantastic Four 52 (July 1966). Art by Jack Kirby and Joe Sinnott.

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The same team introduced the Panther’s homeland of Wakanda in the same issue (see below illustration).

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Nick Fury, agent of S.h.i.e.l.d, was created by Jack Kirby with script by Stan Lee in Strange Tales 135. Cover art by Jack Kirby and Frank Giacoia.

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And, last but not least…Baron Strucker was created by Jack Kirby with Stan Lee scripting, in Sgt.Fury and his Howling Commandos 5 (January 1964). Cover art by Jack Kirby and George Roussos.

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Obviously Jack Kirby deserves the lion’s share of creative credit…but the unjustly forgotten Don Heck also merits plaudits.

See you at the multiplex!

The Handmaid’s Tale and Bad Slavery Comparisons

This first appeared on Splice Today.
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91LKGqgWzYL._SL1500_According to Godwin’s Law, whoever compares their opponents to Hitler first in an online argument loses. Maybe it’s time to develop a similar rule of thumb for comparisons to chattel slavery. Stop Patriarchy an activist group which presents itself as fighting for reproductive rights in Texas has been especially busy recently in promulgating poorly thought through slavery comparisons, as in this tweet. “BREAK THE CHAINS! BREAK! BREAK! THE CHAINS! IF WOMEN DON’T HAVE RIGHTS WE ARE NOTHING BUT SLAVES.” Just to make sure you don’t think it’s a one-off mistake, their twitter bio helpfully declares, “End Pornography & Patriarchy: The Enslavement and Degradation of Women!”

Local Texas anti-abortion groups have responded by fervently telling Stop Patriarchy to cut it out and go away. The all caps declamations do make you wonder though; why on earth does Stop Patriarchy think this is a good idea? What exactly is the comparison supposed to accomplish? What is appealing in taking this other, different oppression and casting it in the language of slavery? Is it just a particularly clumsy way to say, “curtailing reproductive rights is really bad”? Or what?

One way to answer that question is to consider one of the most famous feminist novels of the last thirty years: Margaret Atwood’s The Handmaid’s Tale. Atwood’s novel, published in 1985, is set in a dystopian near future in which right-wing family-values religious fanatics have taken control of the United States. The nameless protagonist and narrator was a librarian prior to the coup. The new rulers stripped her of her money, her profession, and her child and marriage, the last of which is considered invalid since her husband was previously divorced. She is forced by the new government of Gilead to become a Handmaid, assigned to various important men as a kind of official mistress, in hopes that she will bear them children — an imperative since chemical and radioactive pollution has sterilized much of the population.

The Handmaid’s Tale clearly owes a debt to other totalitarian dystopias, most notably 1984. But it also borrows liberally from the experiences of non-white women. In fact, the novel’s horror is basically a nightmare vision in which white, college-educated women like Atwood are forced to undergo the experiences of women of color.

This transposition is not especially subtle, nor meant to be. Handmaids wear red, full-body coverings and veils which reference the burqa. In case the parallel isn’t sufficiently obvious, Atwood has her narrator directly compare the Handmaids waiting to perform their procreative duties to “paintings of harems, fat women lolling on divans, turbans on their heads, or velvet caps, being fanned with peacock tails, a eunuch in the background standing guard.” The narrator has been teleported into an Orientalist fever dream, the irony only emphasized early in the novel by a group of modern, Japanese tourists, who stare at the debased Occidental women just as Westerners stereotypically stare at the debased women of the Orient. The stigma against Islam is leveraged along with, and blurs into, the stigma against prostitutes; the horror here is that middle-class, college-educated white women will be forced into the position of sex workers.

Slave experiences are appropriated with similar bluntness. The network that secretly ferrets Handmaid refugees over the border to Canada in the novel is called, with painful obliviousness, the Underground Femaleroad. We learn, in an aside, that the regime hates the song “Amazing Grace” — originally an anti-slavery song. It’s reference to “freedom” has been repurposed here to apply to Gilead’s gender inequities. The specific oppressions the Handmaids face also seem lifted from slave experience — they have their children taken from them; they are not allowed to read; they need passes to go out; if they violate any of innumerable rules, they are publicly hanged. The tension between white mistresses and black women on slave plantations is even reproduced; the narrator’s Commander wants to see her outside of the proscribed procreation ceremony. She of course can’t refuse — even when she finds out it provokes the commander’s wife to dangerous sexual jealousy. This is a familiar dynamic from any number of slave narratives (12 Years a Slave is a high-profile recent example) with the one difference that here, not just the oppressor, but the oppressed, is white.

Atwood is hardly the first science-fiction author to create a white future from elements of past non-white oppression. As I’ve written before , this kind of reversal is central to the genre; H.G. Wells, explicitly compares the invasion of the Martians in The War of the Worlds to European colonization of Tasmania. Wells explicitly presents this parallel as a moral lesson; he asks Europeans to imagine themselves in the position of the colonized, and to think about how that would feel. You could argue, perhaps, that Atwood is doing something similar — that she’s trying to get white people, and particularly white women, to imagine themselves in the position of non-white women, and to be more appreciative of and sympathetic to their struggles. You could see The Handmaid’s Tale as analogous to Orange Is The New Black, where a white women is a convenient point of entry to focus on and think about the lives of non-white women.

Orange Is the New Black actually includes Black and Latina women as characters, though.The Handmaid’s Tale emphatically does not. The book does say that the Gilead regime is very racist, but the one direct mention of black people in the book is an assertion of their erasure. The narrator sees a news report which declares that “Resettlement of the Children of Ham is continuing on schedule.” Here Atwood and Gilead seem almost to be in cahoots, resettling black people somewhere else, so that we can focus, untroubled by competing trauma, on the oppression of white people.

Atwood and Gilead are in cahoots in some sense; Atwood created Gilead. You can hear an echo of the writer’s thoughts, perhaps, in Moira, the narrator’s radical lesbian friend, who is not shocked by the Gilead takeover. Instead, the narrator says, “In some strange way [Moira] was gleeful, as if this was what she’d been expecting for some time and now she’d been proven right.” The Handmaid’s Tale presents a world in which white middle-class women are violently oppressed by Christian religious fanatics. As such, it is not just a dystopia, but a kind of utopia, the function of which, as Moira says, is to prove a certain kind of feminist vision right.

That vision is one in which women — and effectively white women — contain all oppressions within themselves. The Handmaid’s Tale is a dream of vaunting, guiltless suffering. Maybe that’s why Stop Patriarchy finds the slavery metaphor so appealing as well. Using slavery as a comparison is not just an intensifier, but a way to erase a complicated, uncomfortable history in which the oppressed can also sometimes be oppressors.