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My Dystopia is Better Than Your Dystopia, Part II

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Round two of the Handmaid v. Watchmen dystopia smackdown. Round 1 is here.
 

 
Published within two years of each other, Alan Moore’s Watchmen and Margaret Atwood’s The Handmaid’s Tale both emerged from a similar cultural anxiety regarding the future of society in an increasingly uncertain and ambiguous world. Although these two works are typically classified under the genre of dystopian literature, I will argue they adhere better to John Huntington’s theory of utopian and anti-utopian literary models. Huntington makes an important distinction between dystopian and anti-utopian literature. Where dystopia essentially reifies the consistencies of utopia by simply replacing positive social models with negative ones, anti-utopian forms actually oppose these consistencies by discovering problems and raising questions and doubts. We see this ambiguity in both works particularly through themes of morality and heroism. In Watchmen and The Handmaid’s Tale, morality has different valences. These works effectively destroy the conventional spectrum of morality by refusing to depict characters as entirely good or evil. Thus, a closer look at the thematic structures of both works problematizes their categorization as dystopian literature, and reveals a greater affinity to the more uncertain and inquisitive anti-utopian model.

First it is important to understand Huntington’s model of utopia/dystopia and what he proposes in response to this binary: the anti-utopia. He says that while utopia and dystopia ostensibly represent opposite models of society, they actually share a common structure: “both are exercises in imagining coherent wholes, in making an idea work, either to lure the reader effectively deconstructs the misconception that dystopia is the ideological and structural opposite of utopia. Although they represent different extremes on the same spectrum, utopia and dystopia are actually aligned in the way they function. Both strive to construct a complete and coherent model of society, relying on the “expression of the deep principles of happiness or unhappiness” (142). By theorizing the notion of anti-utopia, Huntington proposes a new model that more fully opposes the consistencies of utopian/dystopian paradigms. He argues, “If the utopian-dystopian form tends to construct single, fool-proof structures which solve social dilemmas, the anti-utopian form discovers problems, raises questions, and doubts” (142). Accepting Huntington’s revision, dystopian models actually reify the consistencies of utopian models by simply replacing positive structures with negative ones. Thus, the anti-utopia subverts the utopia/dystopia binary by complicating the coherent models they attempt to construct. Although Watchmen and The Handmaid’s Tale are typically categorized as dystopian literature, Huntington’s theory of the anti-utopia is actually more representative of the nuanced and complicated morality that characterizes both works.

Utopian and anti-utopian models both work as a form of social criticism. Every utopia is a criticism of the world as it exists in reality; every anti-utopian model serves to oppose some sort of utopian ideal. Thus, both models are inherently satirical, but to opposing ends. However, Huntington expands the satiric function of anti-utopias. He contends:

Anti-utopia, as I am here defining it, is not simply satiric; it is a mode of relentless inquisition, of restless skeptical exploration of the very articles of faith on which utopias themselves are built. Thus, while there is much anti-utopian satire, it is not an attack on reality but a criticism of human desire and expectation. (142)

Where utopia seeks to improve or modify some established reality, anti-utopia illuminates the dangers particular human desires. Watchmen and The Handmaid’s Tale work to express the consequences of particular human desires. Atwood explains that while constructing the story of The Handmaid’s Tale she did not make anything up. Everything is derived from some historical precedent. She says, “I did not wish to be accused of dark, twisted inventions, or of misrepresenting the human potential for deplorable.” She continues that the seemingly dystopian elements of The Handmaid’s Tale such as forced reproduction and childbearing, clothing symbolic of castes and classes, and the control of literacy “all had precedents, and many were to be found not in other cultures and religions, but within western society, and within the ‘Christian’ tradition, itself.” The Handmaid’s Tale and Watchmen are both rooted in a very real and rational fear regarding the fate of society. While Atwood responds to the radicalization of conservative politics by creating the world of Gilead, Moore actually contextualizes Watchmen in an exaggerated and dramatized version of American society. In his book Considering Watchmen: Poetry, Property, Politics, Andrew Hoberek notes that Watchmen engages with the politics of the Cold War, arguing that that Reagan administration’s “bellicose rhetoric” and “policy of military buildup” had restored a fear of nuclear war to the US public consciousness (119). The doomsday clock serves as a structural backbone of the text by introducing each chapter with the looming reminder of society’s imminent fate. The Handmaid’s Tale and Watchmen construct anti-utopias that criticize trends in radical human desire that characterize their shared historical context.

Moore and Atwood destabilize the comforting binaries of utopian and dystopian societies by constructing their fictional worlds in complete moral ambiguity. The superhero context of Watchmen deals explicitly with issues of morality and social justice. Prevailing cultural conceptions of the superhero narrative include a Manichean divide between good and evil: a clear distinction is made between the morally superior superheroes and the degenerate villains. In Watchmen, however, Moore deconstructs this generic expectation by depicting his superhero team as morally flawed and even depraved. Take the Comedian, for instance. A satire of Captain America, the Comedian epitomizes the complete reversal of our expectations of morality. A government pawn, the Comedian embodies the ideals of imperialist United States. However, Moore represents this association as a negative and destructive force. As several of the Watchmen attend the Comedian’s funeral service, Nite Owl reminisces about his days of crime fighting with the Comedian. The imagery of the scene is chaotic and violent as the public has begun to turn against the superheroes. The Comedian and Nite Owl hover above the crowd almost menacingly as people hurl rocks at them.

In several panels the Comedian depicted almost entirely in shadow; along with his mask, he seems to embody the physical tropes of a villain better than a superhero. The Comedian even has his gun drawn on a crowd of civilians and seems to welcome a battle with them. He says to Nite Owl, “My government contacts tell me some new act is being herded through. Until then, we’re society’s only protection. We keep it up as long as we have to.” Nite Owl responds in disbelief, “Protection? Who are we protecting them from?” (Moore 2.17). This scene comes just after a flashback from Dr. Manhattan where is it revealed that the Comedian shot a woman he had impregnated while serving in Vietnam. In these moments, Moore is not unclear but extremely decisive in his depiction of the Comedian as a depraved character. He underscores the irony of this characterization in the final panel of the scene where Nite Owl questions who exactly they protecting society from. Considering the violence from the previous panels, the answer seems obvious to the reader; the Comedian and, perhaps, other Watchmen pose a real threat to the safety of humanity. In this universe, the people who are charged with the protection and surveillance of society are not universally equipped to uphold this responsibility.

Atwood builds a similar sense of uncertainty in the power structures of Gilead. Specifically, Atwood complicates the binary of good and evil by establishing both men and women as oppressors within her anti-utopia. In the article “Haunted by the Handmaid’s Tale,” Atwood speaks to interpretations of the novel as a “feminist dystopia.” She says this term is not strictly accurate: “In a feminist dystopia pure and simple, all of the men would have greater rights than all of the women. It would be a two-layered structure: top layer men, bottom layer women.” She contends Gilead is actually structured like a regular dictatorship, with powerful figures of both sexes at the apex, and then descending levels of power for both men and women.

This complicated dynamic is especially felt through the relationships between female characters in the novel. Offred is frequently oppressed by male and female characters. Ironically it is Aunt Lydia, a woman, who seems to represent the most pervasive and unavoidable oppressive force. Not only does Aunt Lydia survey every movement of Offred and the other women beneath her, she frequently delivers woman-hating rhetoric. After showing the handmaids a 1970s porn film where a woman’s body is being mutilated, Aunt Lydia warns them, “Consider the alternatives . . . you see what things used to be like? This was what they thought of women, then. Her voice trembled with indignation” (Atwood 118).

Although it is clear that the Commander stands at the top of the pyramid of power, Atwood avoids a strictly gendered power hierarchy by creating an overt hostility between women of different castes. In the essay, “Margaret Atwood’s dystopian visions,” Coral Ann Howells suggests that through the Commander’s wife and the odious Aunt figures, Atwood presents a critical analysis of the rise of the New Right and Christian Fundamentalism of the 1980s (169). She continues by saying that Atwood “dispels any singular definition of ‘Woman’ as it emphasizes Atwood’s resistance to reifying slogans, whether patriarchal or feminist” (168). Atwood avoids an overtly feminist tone by depicting her female character from different positions of power and even divergent conceptions of womanhood. Even if women such as Aunt Lydia are just instruments of a more powerful authority, it is significant that Atwood does not use gender as a means to achieve a Manichean divide. She muddies the clear divisions of utopia and dystopia by deconstructing any moral consistencies that align with gender.

Turning back to Watchmen, Moore similarly blurs any obvious divide between good and evil by nuancing his characterization of other superheroes. The character Rorschach exemplifies a moral ambiguity that aligns with Huntington’s theory of inconsistency and doubt in his anti-utopian model. At least initially, Rorschach seems to embody the opposite extreme as the Comedian, an unhealthy commitment to the Manichean dichotomy. In one of the first scenes with Rorschach, the reader witnesses him breaking innocent man’s fingers for simply being uncooperative (Moore 1.16). Rorschach ostensibly opposes the Comedian’s nihilistic view of morality as a futile pursuit. However, Moore deepens his characterization of Rorschach in his conversations with a therapist. Here Rorschach delves into his troubled childhood with an emotionally abusive mother. In one scene the therapist presents Rorschach with a Rorschach test, prompting him to describe what he sees in the image. Rorschach then launches into the gruesome story where he describes butchering the dog of child kidnapper.

He concludes his narrative with the harrowing realization of the inherent evil of all humanity:

Existence is random. Has no pattern save what we imagine after starting at it for too long. No meaning save what we choose to impose. This rudderless world is not shaped by vague metaphysical forces. It is not God who kills the children. Not fate that butchers them or destiny that feeds them to the dogs. It’s us. Only us. Streets stank of fire. The void breathed hard on my heart, turning its illusions to ice, shattering them. Was reborn then, free to scrawl own design on this morally blank world. Was Rorschach. (Moore 5.27)

Here Rorschach mimics a kind of superhero origin story as he reveals the conception of his dangerously rigid moral code. Also embedded within this speech, however, is a moral philosophy that is strikingly similar to Huntington’s argument. Through Rorschach’s perspective, Moore constructs a moral vacuum in the world of the Watchmen, This absence leaves Rorschach to inscribe his own twisted principles onto his surrounding society as he pleases. Rorschach articulates a kind of ambivalence that is integral to Huntington’s model of the anti-utopia. By saying that “existence is random” he implies that there are no moral patterns that drive society; there is “no meaning save what we choose to impose.” Rorschach’s worldview encompasses a sense of discomforting inconsistency. People are not inherently good; they construct their morality according the exigencies of “this morally blank world.” According to Rorschach, morality is always a dubious and contrived design.

The Handmaid’s Tale and Watchmen further adhere to Huntington’s anti-utopia in their vague and uncertain endings. Huntington notes that unlike utopian and dystopian works, the anti-utopia “does not succumb to the satisfactions of solutions” (142). Committed to questioning and raising doubts, the anti-utopia refuses to provide any clear resolution. For instance, in the final scene The Handmaid’s Tale, Offred is escorted from her home by governments officials who accuse her of the “violation of state secrets” (294). Despite the tension of the scene, Offred offers the strangely ambiguous final reflection: “Whether this is my end or a new beginning I have no way of knowing: I have given myself over into the hands of strangers, because it can’t be helped. And so I step up, into darkness within; or else within the light” (295).

Atwood leaves the reader with two conflicting interpretations of the ending of the novel: should we read it as positive or negative? While Offred demonstrates her fear, “I could scream now,” her final words also suggest a sense of relief, she has finally been removed from her position as a handmaid. The ending of Watchmen is equally as ambiguous. Rorschach’s diary had made it into the hands of a newspaper editor and his assistant. The final panel, however, depicts the seemingly incompetent assistance with a ketchup stain on his shirt reaching for the diary. His editor says from outside the panel, “I leave it entirely in your hands” (5.32). Thus, Moore leaves the transmission of Rorschach’s diary in the hands of a very unlikely and even questionable character. The reader cannot be certain that the diary will be published and Veidt’s plan revealed. Both novels refuse to restore balance to society by constructing a coherent and clear solution. Rather, as Dr. Manhattan says, “nothing ever ends” (5.27); Moore and Atwood trap their works within the unending cycle of history and the evolution of society.

Accepting Huntington’s revision of the dystopian/utopian binary, Watchmen and The Handmaid’s Tale demonstrate a closer adherence to his model of the anti-utopia. Both works reject the moral consistencies that characterize dystopian and utopian genres and instead spread their characters across a nuanced spectrum of morality. In Watchmen, Moore inverts the superhero genre by depicting the Watchmen as the real threat to society. Yet he blurs even this distinction by depicting characters such as Rorschach as committed to an overly idealized or rigid code of morality. The hierarchy of morality is similarly deconstructed in The Handmaid’s Tale. Atwood rejects the notion of a “feminist dystopia” by creating a hegemonic power that is enacted by both men and women. She does not give the reader the consistency of aligning morality with a particular gender. Furthermore, Atwood and Moore contain their works in the ongoing cycle of inconsistency and doubt by creating ambiguous endings. The anti-utopia epitomizes its commitment to the questioning of utopian models by doubting whether or not society can ever escape the models of its past.

Works Cited

Atwood, Margaret. The Handmaid’s Tale. (New York: Anchor Books, 1998).

Atwood, Margaret. “Haunted by The Haidmaid’s Tale.” The Guardian (January 2012).

Hoberek, Andrew. Considering Watchmen: Poetics, Property, and Politics. (New Brunswick, New Jersey: Rutgers University Press, 2014.

Howells, Coral Ann. “Margaret Atwood’s dystopian visions: The Handmaid’s Tale and Oryx and Crake.” The Cambridge Companion to Margaret Atwood. (Cambridge: Cambridge University Press, 2006). 161-175.

Huntington, John. The Logic of Fantasy: H.G. Wells and Science Fiction. (New York: Columbia University Press, 1982).

Moore, Alan and Dave Gibbons. Watchmen. (New York: DC Comics, 1986).

My Dystopia is Better Than Your Dystopia, Part I

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Margaret Atwood’s The Handmaid’s Tale was published in 1985. The first issue of Alan Moore and Dave Gibbon’s Watchmen was published in 1986. Despite that closeness, they’re not two novels that are routinely paired. Which is why I was pleased when a pair of students in my Late 20th Century Fiction course decided to combine them as examples of dystopias. And, even more fun, my students disagree about the definition of “dystopia.”

So here’s round one of their literary match-up.

—Chris Gavaler
 

 

Beginning with Thomas Moore’s Utopia, a tradition of idealized societies has existed both in the imaginations of great thinkers and writers as well as in the literary canons of virtually every culture. Yet frequently in these perfect utopian universes, a dark underbelly emerges, characterized by abuses of power, totalitarian regimes, and control of every minutia of a citizens’ lives, usually as an excuse for their protection in the beginning. These types of dystopian universes create environments of fear and isolation, with an evil government and good and innocent citizens. However, what happens in dystopias in which there is no clear oppressor, no direct dichotomy of good and evil? Instead, subtle powers are at work that do not allow for a clear ability to point a finger at the ‘good’ or ‘evil’ power responsible for ‘light’ oppression. In their novels The Handmaid’s Tale and Watchmen, Margaret Atwood and Alan Moore and Dave Gibbons grapple with this question of good and evil and create two dystopian worlds that either reinforce the Manichean dichotomy or blur the line between good and evil. Where The Handmaid’s Tale utilizes total dystopian control of its people to further confine and separate them, creating a Manichean dichotomy between good and evil, Watchmen uses subtle manipulation in order to unite the entire world, blurring the line between good and evil. In showing two radically different uses of dystopia, these authors call into question the assumption that absolute control in a dystopia is necessarily evil.

To formulate my argument, I will begin by exploring two definitions of dystopia. I will then examine how The Handmaid’s Tale fulfills Ketterer’s definition of dystopia. Contrastingly, I will delve into the world of Watchmen, and explore the ways that it fits into Greene’s definition of dystopia. Finally, I will examine the good versus evil dichotomies in each of these novels and their relationship to dystopian literature.

Utopia and dystopia are frequently two sides of the same coin, representing idealized societies that are either perfect or move too far in the direction of creating a perfect world. Greene establishes a simple yet effective definition of utopia as “an ideal society” (Greene 2). Unfortunately, these utopias are rarely idealistic and perfect places in practice, even if their ideals are, in theory. In one of the earliest examples of utopian literature, “Thomas More, in his Utopia (1516), conjures an isolated island to describe a better world but one that in hindsight sounds fascist” (2). By blurring the lines between these two genres, Greene demonstrates that utopia and dystopia are on a continuum and lend themselves to blurring the lines of Manichean dichotomies of good and evil.

Dystopian literature is characterized by a multitude of individual genre characteristics, but is pervaded by a sense of oppression via governmental and totalitarian powers. The opposite of a perfect society, a literary dystopia is an “imaginary society that differs from the author’s own, first, by being significantly worse in important respects, and, second, by being worse because it attempts to reify some utopian ideal” (Beauchamp 11). By Beauchamp’s definition, dystopia perverts positive ideals and the world of the author in order to create a plausible society in which there is no freedom from the government. In order to classify novels and stories as dystopian, Ketterer provides a clear framework of the types of features included in the genre: “lack of freedom, the constant surveillance, the routine, the failed escape attempt” (211). In a different vein, Greene claims that dystopian universes are characterized by a distinct “suffocation of independent thought” (2). Greene’s definition of dystopia may include some of Ketterer’s elements, but focuses its attentions on the atmosphere of control and stifling of non-institutionalized thought amongst its citizens. These two definitions, though not always mutually exclusive, serve as useful categorizations for The Handmaid’s Tale and Watchmen.

Margaret Atwood’s The Handmaid’s Tale’s government of Gilead contains every element of Ketterer’s definition of dystopia. Though there are some elements of stifling of independent thought, its most salient dystopian features belong to Ketterer’s definition and classify it solidly in the dystopian genre through four specific features.

Firstly, Gilead eliminates freedom from the lives of its citizens. When the Gilead government began, “newspapers were censored, and some were closed down, for security reasons they said. The roadblocks began to appear, the Identipasses. Everyone approved of that, since it was obvious you couldn’t be too careful” (Atwood 174). The government closed down the freedoms of its citizens one by one, slowly taking every semblance of freedom they had in a subtle way, at first. Ultimately, Gilead obliterates freedom by creating roles relating to fertility, and women’s “real name[s have] been erased in favor of the form of ‘Of’ plus the first name, possibly abbreviated, of her Commander” (Ketterer 210). As Offred herself states, “my name isn’t Offred, I have another name, which nobody uses now because it’s forbidden. I tell myself it doesn’t matter. I keep the knowledge of this name like something hidden, some treasure I’ll come back to dig up”(Atwood 84). This removal of names dehumanizes women and forces them to become their proscribed roles, as Handmaids, or “two-legged wombs” (136), Aunts, Marthas, Wives, Unwomen, or prostitutes. By removing agency and proscribing roles, Gilead destroys freedom.

Routines similarly are present in Gilead, from a daily morning walk for the Handmaids, to the Ceremony. The most salient routine of the society is the Ceremony, a brutal moment when the Commander tries to impregnate his Handmaid. Offred does not describe this scene as rape, however, instead calling it “nothing is going on here that I haven’t signed up for. There wasn’t a lot of choice but there was some, and this is what I chose” (94). Through this brutal routine and near sacred ritual, Atwood creates the only alternative a young fertile woman could choose, aside from the oblivion of Unwomanhood. This monthly routine of impregnation, in parallel with other more innocuous routines and rituals, demonstrates the ways that Gilead governs through strict control of its citizens’ freedoms, particularly by organizing their daily lives.

Gilead constantly spies and watches its citizens, as is proven by the many golden eyes found in public places and privates ones, such as the doctor’s office (60), Offred’s room, or on the Soul Scrolls (167). In front of the Soul Scrolls store, Greene’s rules of no independent thought are broken, and readers see the surveillance in place in Gilead. Ofglen, Offred’s walking partner, leans over to Offred and says, “’Do you think God listens,’ she says, ‘to these machines?’ […] In the past this would have been a trivial enough remark, a kind of scholarly speculation. Right now it’s treason,” (168) remarks Offred. Thought and spoken original thought is no longer taken for granted. It is stifled and discouraged through constant surveillance and fear of being taken by the Eyes. To think is treason in Gilead; to birth children is of the highest importance. This government fulfills Ketterer’s category of constant surveillance, and uses it to engage in thought suppression, though that is not necessarily its ultimate goal. Surveillance in Gilead is used to incite fear, not to prevent independent thought.

Finally, The Handmaid’s Tale contains varied escape attempts, including the ending of the novel. There are minor ‘escapes’ found throughout the novel, during which the women of Gilead attempt to communicate with one another while escaping detection. For instance, in the Center where the Handmaids are trained, “in the paint of the washroom cubicle someone unknown had scratched: Aunt Lydia sucks” (222). These clandestine messages, though not directly escape attempts, create distinct groups in Gilead of good and evil. These two categories are even further proven in an actual escape attempt at the end of the novel, when the Eyes come to take Offred. Nick assures her, “It’s all right. It’s Mayday. Go with them” (293). Mayday, signifying a day of rebellion for Gilead, shows the final escape attempt. She must choose to trust the only male in the story not in a position of possession over her and go with the Eyes, not knowing whether or not she should believe Nick. This final attempt, in conjunction with smaller escape attempts found throughout the novel fulfill Ketterer’s definition of dystopia, as people want to leave the evil power regime created by Gilead.

Conversely, Watchmen’s universe contains almost no direct elements of Ketterer’s dystopia, and instead only falls into the category of Greene’s definition of dystopia as preventing independent thought. Instead of creating a directly oppressive and tyrannical government, Moore instead forms a world in which corporations and powerful individuals subtly exert control and manipulate the masses in order to gain power and influence. In Watchmen’s “realistic world, governed by power politics” (Paik 27), the most important elements of control are eerily similar to those of the American present: the media. Thus, thought is controlled by advertising and other media and independent thought is stifled, fulfilling Greene’s definition.

Adrian Veidt, the evil mastermind behind the ultimate destruction of the world of Watchmen in order to create a new world order, controls the entirety of the novel and the world inside of it through media influences. Before Moore reveals that Veidt is at the center of the conspiracy to destroy half of New York in order to unite the world, Veidt’s commercial empire permeates almost every page of the graphic novel. Before the attack on New York, Veidt’s ad campaign for his perfume, Nostalgia, is seen in the background of dozens of panels. It is found over boutiques (Moore 3:7), diners (4: 24), on torn posters on walls (5:18). These nostalgic campaigns reflect back to a time when there were superheroes and no threat of mutually assured nuclear destruction: a utopia. By bombarding the citizens of Watchmen’s world with imagery relating to the past, Veidt controls their thoughts and emotions, forcing them to feel anxious about the threat of the Cold War. After resolving these fears he created in the public through the Nostalgia ad campaign by killing millions of people in New York and ending the Cold War because of a new perceived alien common enemy, Veidt continues to exercise influence over the public through his new “Millennium” campaign, that shows figures facing toward the now bright future(12:31). Veidt even talks about the way that he influences the public through advertisement and media in Chapter 10 on page 8, saying that because of the trends of pre-war times, he is going to invest differently “into the major erotic video companies. That’s short term. Also, we should negotiate controlling shares in selected baby food and maternity goods and manufacturers”(10:8), because of the baby boom he predicts. Veidt’s control is subtle, yet absolute, giving Watchmen the qualities of intellectual control instead of direct oppression as in The Handmaid’s Tale.

Finally, Veidt literally destroys independent thought when he threatens to destroy the world. The superheroes of the novel all agree to follow Veidt’s lead because it is the only way to unite the world, and the deed had already been done (11:27). Yet Rorschach, the one dissenter who wishes to return to America and tell the world that Veidt is behind the destruction is obliterated. Because the rest of the superheroes “must protect Veidt’s new utopia, one more body amongst the foundations makes little difference” (12:24). Rorschach is destroyed because of his refusal to follow what Veidt wants him to believe, and so Veidt continues to exercise influence over thought and independent thinking by literally destroying his enemy and Rorschach’s dissenting opinion. Clearly, Watchmen fits perfectly into Greene’s category of dystopia as being a government that stifles any kind of oppressive thought and serves instead to manipulate thought and control its citizens’ minds.

Not only do The Handmaid’s Tale and Watchmen fulfill two differing definitions of dystopia, but they also represent two different dichotomies between good and evil. The Handmaid’s Tale, which clearly fulfills every feature of Ketterer’s dystopia definition, creates a distinct Manichean dichotomy of good versus evil. Conversely, Watchmen only fulfills Greene’s definition of dystopia, and blurs the lines between good and evil. Though The Handmaid’s Tale contains elements of thought suppression, it is not the most salient dystopian feature of the novel. Instead, Watchmen is distinctly characterized by the repression of independent thinking and in doing so creates a world in which good and evil are on a spectrum and characters and corporations cannot necessarily be placed on one end.

The Handmaid’s Tale grapples with evil in distinct dichotomies that are perceived by not only the reader but also by the citizens of Gilead. This novel’s “Historical Notes” present a perspective from hundreds of years after the Gilead Empire, denouncing the atrocities that were in place at the time. The black and white nature of good and evil is one that is clear because the dystopia was overthrown; it must have been so oppressive and miserable for its citizens because they were controlled by routine, roles, and removal of freedom, that they tried to escape and overthrow the government. The Historical Notes present The Handmaid’s Tale as a true story that was “unearthed on the site of what was once the city of Bangor” (Atwood 301) as “thirty tapes in the collection altogether” (301) having been spoken by the same narrator. Because of this conclusion that the tapes came from someone who escape the Gilead regime, The Handmaid’s Tale’s world is one in which the evil of the Gilead government was overthrown. The novel’s easily identifiable evil characters, such as the Aunts, the Commanders, and some unnamed powers who run the government, create a target that readers are invited to view as evil in nature. Because the novel was told in first person and identifies these characters as evil, readers even further view the women and men forced into their proscribed roles as being good, while those who did the forcing are represented as evil. By fulfilling the necessary components of Ketterer’s dystopia and entrenching herself in the genre, Atwood formulates a world in which the reader’s beliefs about dystopia are reinforced. There is an evil overlord and government who presides over a good citizenry. In order to restore the balance of good over evil, the government must be overthrown. These citizens of the future are able to claim that, “Gileadean society was under a good deal of pressure, demographic and otherwise, and was subject to factors from which we ourselves are happily more free” (302), because of the overthrow of this evil government, further imposing strict categorizations of good and evil.

Watchmen, on the other hand, presents a much grayer view of good and evil, particularly in the form of Adrian Veidt. Veidt reaches the height of his control over the world when he chooses to employ dystopian means in order to attempt to create a utopia. Sending an ‘alien’ monster he created through genetic engineering to New York, Veidt causes a cataclysmic neurological disaster, killing millions, with the intention of uniting the world against a common enemy. Moore places the destruction of Times Square on six full pages at the beginning of Chapter 12, ensuring that the reader must take in the entirety of the carnage. Placed amongst the the bodies, Moore places discarded newspapers that read “WAR?” in large typeface (Moore 12:3-6), indicating that the society was on the brink of destruction before this terrorist event, along with a discarded pamphlet for The Veidt Training Method. This pamphlet falls to the ground amongst the destruction, reading “I Will Give You Bodies Beyond Your Wildest Imaginings” (12:6). This darkly almost comical insertion of Veidt’s presence into the scene demonstrates not only his responsibility for the event, but also signifies that perhaps Veidt could truly have meant two things in what he was communicating; he wanted to help the people of the world by literally helping them to perfect their bodies, yet gives the world dead bodies in order to unite them. Though he has murdered countless people, “we are invited to read this extended scene of death and destruction as the signifiers for the near-miraculous founding of a new and peaceful order, a golden age of international cooperation and solidarity” (Paik 35). Instead of viewing Veidt as an inherently evil character, the reader is asked to instead see that perhaps his evil actions serve a higher and ‘good’ purpose.

Moore confuses the question of good and evil further through his characters Rorschach, who represents an idea of justice and the vindication of good and evil, and The Comedian, who seems amoral but in fact sometimes stands for good. After the heroes find out that Veidt has committed this attack, they almost universally agree to cover up his involvement for the betterment of society. Yet Rorschach disagrees, and leaves to return to America because “evil must be punished” (Moore 12:22). As seen earlier in this examination, however, Doctor Manhattan chooses to kill a crying Rorschach instead of allowing him to reveal what Rorschach believes is Veidt’s evil nature. Though in this moment Rorschach represents good, he is imprisoned as a violent criminal earlier in the novel. Similarly, the Comedian is evil in his love of senseless violence, yet says that “Somebody has to save the world” (2:10), even though this perhaps inspired Veidt’s evil deeds. The Comedian is even killed because he uncovers and opposes Veidt’s plot: “He knew my plan would succeed, though its scale terrified him” (11:25). The Comedian is seen murdering his pregnant Vietnamese girlfriend (2:14), yet in some situations clearly takes a moral standpoint. These two characters muddy the waters between good and evil and cause the reader to seriously question the morality of not only the world of Watchmen, but of dystopias and powerful governments as a whole.

Finally, though Veidt commits an evil action of mass murder, he is perhaps good in his attempts to create a true utopia resulting from a common enemy, but Moore complicates this issue further with the final frames of the novel. On page 32 of Chapter 12, a lowly assistant at a newspaper is seen reaching for Rorschach’s journal that reveals every part of Veidt’s plan, as the symbol of the Comedian’s badge lies on his shirt. Though the story ends here, there is an epigraph on the last page, on which is written “Who watches the watchmen?” (12:33). Here, the reader sees that only two confusingly amoral at times and moral at times characters, Rorschach and the Comedian, are the watchers of the world. They selectively condemn evil, and in others moments perpetrate evil, yet they are both silenced because they condemn Veidt’s actions despite the moral gray area they reside in. Their ideas of certain acts as being concretely good or concretely evil demonstrate just how confused the notions of good and evil are in Watchmen. By stifling their voices, Moore indicates that Greene’s definition of a dystopia is one that creates a more realistic world, in which there is never a true dominance of good over evil in the end.

Through their varying uses of dystopia and dystopian features, Atwood and Moore bring to light a hidden feature of each type of dystopia. In fulfilling each of Ketterer’s strict features of dystopia, Atwood reveals that this definition of dystopia creates a world with strict separation between good and evil. In only fulfilling Greene’s definition of dystopia as destroying independent thought, Moore reveals that these sorts of dystopias, that are much less extreme in their manifestations, create a world in which good and evil are not clearly defined. By calling morality into question or creating a hyper-strict definition of good versus evil, Moore and Atwood grapple with questions of the nature of power in dystopia, and challenge readers to question their understandings of this genre. Power is not always inherently evil, and neither is dystopia.

Works Cited

Beauchamp, Gorman. “The Politics of The Handmaid’s Tale.” The Midwest Quarterly 51.1 (2009): 11–25. Print.

Greene, Vivien. “Utopia/Dystopia.” American Art 25.2 (2011): 2–7. JSTOR. Web.

Ketterer, David. “Margaret Atwood’s ‘The Handmaid’s Tale’: A Contextual Dystopia (‘La Servante écarlate’ de Margaret Atwood: Une Dystopie Contextuelle).” Science Fiction Studies 16.2 (1989): 209–217. Print.

Paik, Peter. “Utopia Achieved: The Case of Watchmen.” From Utopia to Apocalypse: Science Fiction and the Politics of Catastrophe. Minneapolis: University of Minnesota Press, 2010. 23–69. Print.

What It Really Takes to Get from Here to There (Analyzing Comics 101: Closure)

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Reading a comic book is easy–even when there are no words to be read. You just look at a picture, and then at the next picture, and so on. But why do any of them make sense side-by-side? What is your brain doing as it leaps from image to image?

In Understanding Comics, Scott McCloud defines the Gestalt psychology principle of “closure” as the “phenomenon of observing the parts but perceiving the whole” (though it more specifically indicates a viewer filling in visual gaps between disconnected parts) and applies it to comics gutters: “Nothing is seen between panels, but experience tells you something must be there!” He goes on to explain: “Comics panels fracture both time and space, offering a jagged, staccato rhythm of unconnected moments. But closure allows us to connect these moments and mentally construct a continuous, unified reality.”

McCloud focuses his analysis on gutters and therefore types of transitions possible between panels (though closure is independent of panels and gutters, since insets and interpenetrating images work the same ways). He comes up with six types:

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They work reasonably well, but his focus on panel transition has always struck me as slightly off. When I use it in class, students often don’t come to a clear consensus when analyzing any particular panel sequence. Moment-to-moment and action-and-action, for instance, are often ambiguous, sometimes combining identical leaps in time. And since actions do occur in McCloud’s moment-to-moment examples (a women blinks!), it’s not exactly clear what constitutes an “action.” Aspect-to-aspect can also be indistinguishable from subject-to-subject, both of which may or may not involve a movement in time, and so may or may not also be moment-to-moment or even action-to-action. And scene-to-scene might be a location leap and so also a kind of aspect-to-aspect at the big picture level, or a scene-to-scene can be in the same location but at a different time–so then how much time has to pass for an old scene to become a new scene?

These are annoying questions, but they really do come up when you try to breakdown a panel sequence with a roomful of students. So instead of categorizing transitions, my colleague Nathaniel Goldberg and I categorized types of closure while drafting our essay “Caped Communicators: Conversational Depiction and Superhero Comics.” Instead one all-purpose “perceiving the whole” process, we see four very different kinds of closure, each of which can occur by itself or in combinations.

Spatial:  Subject matter drawn in separate images is depicted as existing in physical relationship to each other, typically as a result of panel framing. (What McCloud identifies as aspect-to-aspect, subject-to-subject, and some scene-to-scene transitions require spatial closure.)

Temporal:  Undrawn events are depicted to take place outside of events drawn in separate images, typically as a result of panel transitions and so occurring as if in gutters. (What McCloud identifies as moment-to-moment, action-to-action, and some subject-to-subject and scene-to-scene transitions require temporal closure.)

Causal: Drawn action is understood to have been caused by an element absent from a current image but drawn in a preceding image. (None of McCloud’s transitions, not even action-to-action, accounts for this type of closure.)

Associative: A metaphorical relationship is depicted between two images in which one image is understood to represent some idea about the other image. (Though McCloud does not identify this type of closure, Jessica Abel and Matt Madden in Drawing Words Writing Pictures add “symbolic” to McCloud’s list of transition types. Such symbolic transitions require associative closure.)

It always helps to look at specific examples, so consider this three-panel sequence at the top of page 28 in Watchmen #8:

In the first image, artist Dave Gibbons draws the shadow of a statuette cast over the face of a frightened man lying on the floor. The second image shows the statuette in the fist of an attacker. Taken together, spatial closure is required to understand that the two images occur within a few feet of each other, each image drawn from one of the two men’s points of view. The second image also requires temporal closure because the statuette is behind the attacker’s head at an angle that would not cast the shadow seen on the victim’s face in the first image. Gibbons therefore also depicts a movement forward in time during which the attacker has cocked his arm back to strike.

The third image depicts a jack-o-lantern crashing to the floor with some falling books. It uses all four forms of closure. The pumpkin exists in the same space as the two now undrawn men (spatial closure). The pumpkin is crushed at a moment immediately following the second image (temporal closure). The falling books have been knocked down by the now undrawn attacker of the previous image (causal). And, because it resembles a human head and breaks open at the moment a reader anticipates the statuette striking the man’s head, Gibbons implies that the man’s head has been similarly damaged (associative).

A close reading of the sequence also reveals some confusion. Regarding causal closure, it is unclear how the attacker overturned the books at this moment since the act of swinging the statuette at the victim on the ground does not clearly involve his intentionally or unintentionally knocking over the bookcase in the same gesture. Instead, Gibbons may have attempted to suggest that the attacker struck his victim and then afterwards overturned the bookcase—an ambiguous two-step action otherwise absent.

I’m guessing Gibbons was fulfilling a directive in Alan Moore’s famously meticulously detailed script, producing this unintended gap in its execution. To address panel transitions that cause only confusion, McCloud includes “non-sequitur” as a type of transition that “offers no logical relationship between panels whatsoever!” So then a non-sequitur produces no closure at all–and so isn’t really type of closure, but is the absence of closure. Which is why we don’t include it as our fifth category.

So our closure types are deeply indebted to McCloud, but I think they also improve on his. I’ll be testing these out in my classroom soon, so hopefully my students will agree. More on that later.

Who Watches Them Piss on the Watchmen?

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This piece first ran at Slate.
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Even by the wretched standards of the entertainment industry, superhero comics are known for their dreadful labor practices. Jerry Siegel and Joe Shuster, the creators of Superman, famously sold the rights to the character to DC Comics for $130, and spent the latter part of their lives, and virtually all their money, fighting unsuccessfully to regain control of him. Similarly, Jack Kirby, the artist who co-created almost the entire roster of Marvel characters, was systematically stiffed by the company whose fortunes he made. Though most of the heroes in the Avengers film were Kirby creations, for example, his estate won’t receive a dime of the film’s $1 billion (and counting) in box office earnings.

In keeping with this depressing tradition, DC will, next week, begin releasing new comics based on Watchmen, Alan Moore and Dave Gibbon’s seminal 1986-87 series. Before Watchmen will include not one, not two, but seven new limited series, written and drawn by some of DC’s most popular creators, including Brian Azzarello, Darwyn Cooke, Amanda Conner, and Joe Kubert. Watchmen demonstrated to a mainstream audience that comics could be art, and became one of the most popular and critically acclaimed comics of the last 25 years. Up to now, it had also been one of the most sacrosanct. For over two decades, DC has resisted the urge to publish new material featuring Rorschach, Dr. Manhattan, or the Comedian.

You’ll notice the list of writers and artists involved with Before Watchmen includes neither Moore nor Gibbons. This is not unusual in superhero comics. Most work for DC and Marvel is created on a work-for-hire basis. Thus, the original creator of, say, Walrus Man will usually go into a deal with one of the big two comics publishers knowing that the Titan of Tusk will become the company’s property—his aquatic adventures to be written and drawn by whomever the corporate overlords deem fit.

What is unusual, though, is the vehemence with which the original creator has denounced Before Watchmen. It’s true that back in the ’80s, DC tried to get Moore and Gibbons on board for a sequel. That didn’t pan out, though, and in the ensuing decades, Moore’s relationship with DC has soured, to put it mildly. Among (many) other things, Moore became increasingly angry with the company over the handling of the rights to Watchmen itself. In the original contract, DC had written a provision stating that the comic and the characters would revert to Moore and Gibbons once the series went out of print. Moore had assumed that, as with all comics in those pre-“graphic novel” days, this would happen within a few years. Instead, of course, Watchmen was a massive hit—so massive that the trade paperback collection of Watchmen has been in constant publication, and probably always will be.

Gibbons has largely seemed content with DC’s perpetual ownership of Watchmen. Moore, though, is a different story. He refused to accept recompense for the 2009 Watchmen film, which he referred to (sight unseen) as “more regurgitated worms.” As for Before Watchmen, he made his position painfully clear in an interview: “I don’t want money. What I want is for this not to happen.”

Watchmen‘s canonical status, combined with Moore’s dissent, has led to an unusually vocal backlash against DC. Chris Roberson, a sometime DC writer, decided to stop accepting work from the company because of its record on creator’s rights. Cartoonist Roger Langridge, who wrote the acclaimed series Thor: The Mighty Avenger for Marvel, followed suit, explaining that “Marvel and DC are turning out to be quite problematic from an ethical point of view to continue working with.” And Bergen Street Comics in Brooklyn will not be carrying the Before Watchmen titles; in explanation, Bergen Street’s manager, the comics critic Tucker Stone, said, “This is just gross, and we don’t want to be part of this one.”

It would be nice to say that Roberson, Langridge, and Stone are at the forefront of an all-out revolt against DC and Marvel’s business practices. That’s not really the case, though. For the most part, DC and Marvel’s writers and artists are still writing and arting as they always have; comics stores are still carrying the comics; and fans are still buying. Yes, if you go stumbling about in the comments of mainstream comics blogs (here for instance), you’ll find some outrage on Moore’s behalf. But you’ll also find a significant number of folks who don’t care, and who are actively irritated that anyone thinks that maybe they should care: As one fan said, “Alan Moore is a very arrogant guy that really hasn’t done anything relevant in a very long time and should really spend more time creating and less being a cranky old guy in a pub.”

J. Michael Straczynski, one of the writers on Before Watchmen, summed things up for many when he asked rhetorically, “Did Alan Moore get screwed on his contract? Of course. Lots of people get screwed, but we still have Spider-Man and lots of other heroes.”

Straczynski’s contrast between Alan Moore (screwed!) and Spider-Man (still ours!) nicely sums up the fandom dynamics of superhero comics. Creators are there to churn out marketable, exploitable properties … and then disappear. And because the comics companies own the characters, and because they have substantial marketing departments, they’re in a position to make that disappearance stick. Who knows who created all those different Avengers? Who knows who created Wonder Woman? Who cares? We want our modern myths packaged and available at our corner store and on our movie screens. Also … toasters.

Why is Moore complaining? It’s not about the money, as he’s said. (That’s probably a big part of the reason people call him a crank.) But Moore created a group of characters and the world they live in; those characters still mean something to him. Now a company he believes has screwed him over gets to colonize and even define that world. For example: Moore’s comics have often been concerned with feminism, and one theme of Watchmen is that the superhero genre is built in part on retrograde sexual politics and thuggish rape fantasies.

And how does Before Watchmen address these issues? Like so.

If this were some piece of fan fiction detritus—naked Dr. Manhattan, porn-faced Silk Spectre!—it would be funny. But given that this is an “official” product, it starts to be harder to laugh it off.

Of course, this is one of the things that always happens with art. If you create a beloved character or story, others are going to honor it, parody it, use it, and abuse it. That’s why there’s fan fiction. Indeed, Moore and artist Melinda Gebbie literally defiled Dorothy Gale, Alice (of Wonderland), and Wendy Darling in their exuberantly pornographic Lost Girls. Given that, what does Moore have to complain about exactly?

What he has to complain about is that he doesn’t own his own characters … and the company that does own them is free to pursue any version of the characters it likes, whether honoring Moore’s original vision (as DC has been careful to assert) or turning it into bland, infinitely reproducible genre product (as many suspect they will). And DC has the marketing might to ensure that, in the end, its version will be the one that’s remembered. After the third or fourth Before Watchmen movie, which iteration of the characters will be most familiar to the public? Rorschach and Nite Owl and Dr. Manhattan have been raised from their resting place, and Moore—and the rest of us—now get to watch them stagger around, dripping bits of themselves across the decades, until everyone has utterly forgotten that they ever had souls.

No Trenchcoat for the Giant Squid

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So, as some of you probably know, I’m currently working on a Patreon to fund one column a week about topics I can’t get mainstream sites to publish. (The column will be called Twisted Mass of Heterotopia, by the by — or it is called that, since this is the first one!)

This piece is a kind of sample of the sorts of things I might write about. I initially placed it at a lovely little crime fiction site called The Life Sentence. But before it could get published, the site shut down. Because there’s no business model that makes printing things like this affordable.

So, since it was homeless, I figured I would run it here. If you’d like to see essays like this on a regular basis, please consider contributing.

Thanks also to Lisa Levy, my editor, who offered a bunch of suggestions that made the piece better.

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Alan Moore and Dave Gibbon’s 1987 graphic novel Watchmen famously opens with a murder mystery: the Comedian, superhero and government operative, has been thrown to his death from his upper-story apartment. The detective investigating the crime, trench coat and all, is the brutal, deadly superhero Rorschach. After the police leaves he invades the Comedian’s apartment in a grid of light and shadow, his body leached of color as a semi-silhouette against dramatic squares of black and yellow. In this context, Rorschach’s masked face, with its shifting globs of black on white, becomes a genre reference. The superhero’s secret identity in Watchmen is noir — at least until Moore and Gibbons undermine that, as they undermine most everything else.
 

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Watchmen is probably the most critically acclaimed superhero comic ever ;,regularly appearing high up on best of comics lists, and even garnering a spot on Time’s list of 100 Best Novels,. It is perceived as, and presents itself as, serious art . And part of the way that it presents itself as serious art is by using the tropes of tough pulp crime .

Compared to highbrow lit, crime fiction can seem declassé. But superhero comics have long been aimed at children, and have a tradition of whimsical goofiness — Captain Marvel fighting an evil sentient worm, or Wonder Woman bouncing off to the stars on the back of a giant space kangaroo, In comparison, Raymond Chandler and Jim Thompson come across as relatively validating and adult. Crime lends superheroes grit, seriousness, and realism.
 

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And so Rorschach’s origin story involves the true-crime 1964 Kitty Genovese rape . In a case early on in his career Rorschach investigates a child’s murder, and ends up killing her killers in bloody fashion. He later breaks a man’s fingers for information, and tracks down a crime boss in a shadowy prison saturated with enough blood and tough talk to fit neatly into the lineage stretching from Assault on Precinct 13 to Oz.

Watchmen created a whole slew of adult, gritty violent superhero narratives in its wake. One of the most notorious was a 1994 Green Lantern story in which GL”s girlfriend was murdered and stuffed into a refrigerator. Another was the 2004 series Identity Crisis in which Sue Dibny, the wife of that silly character, the Elongated Man, was brutally murdered. These comics were not necessarily highly thought of, but they show the trend towards using crime and pulp violence as a way to signal adult fare, and separate superheroes from their infantile past. There’s nothing like a murdered superspouse to demonstrate that comics aren’t for kids any more.

The most recent high-proifle example of superhero crime as validation is the highly aclaimed Daredevil Netflix series. Daredevil is the most ground-level, grimy, street-level-crime focused Marvel franchise since 1998’s Blade.  The series is loosely based on the also much-admired Frank Miller/Dave Mazzucchelli graphic novel Born Again  — not so much in its plot as in its vision of Matt Murdock fighting alone against the Kingpin and his tangled web of organized villainy. Daredevil’s origin story (in both comic and television) involves his boxer dad enmeshed in a price- fixing scheme. On Netflix, his first episode battle is against human traffickers. These familiar genre narratives signify realism because they ooze a familiar corruption and sleaze.
 

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The fact that the Kingpin is involved in a complicated gentrification scheme seems like meta-commentary . The upscale skyscraping jauntiness of Iron Man or Thor or even Ant-Man has no place here in these grim, rent-controlled, crime-ridden streets. Daredevil is tougher and truer because he’s fighting street-level dealers and pimps and local-news-headline scum. The hero has supersenses (not very realistic that) but he usually uses them to figure out whether people are lying so he can torture them in classic tough guy style. The interdimensional alien invasion which closes out the Avengers film serves as the backdrop for the Daredevil series — the evil Loki’s monster army destroyed all the buildings that the Kingpin plans to rebuild.  But that decidedly un-gritty invasion backstory serves as a foil. Those silly things fly around up there in someone else’s superhero narrative. Here (for the most part) our superpowers are dark, serious, and earth-bound.

An alien of sorts also whooshes in at the conclusion of Watchmen — and not coincidentally, that ending has often been seen as one of the series’ weakest moments. All the grim darkness and dark grimness, and this is the end? Rorschach’s pulp investigation turns out to be a preposterous red herring set up by super-villain/hero Adrian Veidt/Ozymandias. No one was out there murdering superheroes, as Rorschach thought. Instead, it was all a distraction from Veidt’s plan to build a giant Cthulhu-analog complete with broadcasting psychic-brain and explode it in New York, thus uniting the world against the alien invaders. The whole thing is utterly preposterous sci-fi goofiness. And Rorschach, our intrepid detective, is disintegrated by Dr. Manhattan with an energy blast. So much for realism.
 

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I remember reading Watchmen when I was in high school and being hugely disappointed by the goofy conclusion (did I mention Ozymandias catches a bullet? He’s got Tibetan mystical skills or something, so he catches a bullet.). But as I’ve gotten older, I’ve come to appreciate the ruthless silliness with which Moore undercuts his own pulp validation.  Rorschach thinks that crime and the brutal law of the streets is reality. As a ground-level detective, he figures that the problems he faces are ground-level problems that he can work out. Solve a murder, find the killer, break a few fingers —maybe it won’t save the world, but it’s doing good by inches in the muck of Real Life.

But what if Real Life isn’t particularly real? What if all that local-news-panic crime doesn’t actually matter? Veidt saves the world in one big rush by dropping a gigantic alien bomb — or possibly he doesn’t save anything, and just kills a whole mess of people, like George Bush rushing into Iraq. Either way, he and his ridiculous megalomaniacal schemes are a lot more real, in the sense of real consequences, than Rorschach wandering around looking for some cape-killer who seems small-scale enough to exist but actually doesn’t. Pulp conspiracy theories are too small; the people at the top have bigger plans. There are supervillains, and they always win. All the time.

Watchmen is often credited with deconstructing, or undermining, superhero tropes — with showing how naive and silly the caped saviors are. That’s a reasonable way to read the comic. But I think, by the end, you could see it not as a deconstruction of supeheroes, but as a way to use superhero tropes to deconstruct, and undermine, the grim gritty myth of pulp noir crime realism. At the end of Watchmen, Rorschach is dead, and the debris and blood is being washed and cleansed away from the New York streets. The future is gleaming and shining and new. and littered with dead bodies. The small scale cop solving just one murder at a time seems almost too cheerful—an exercise in Nostalgia, which, not coincidentally, is the name of the perfume line Ozymandias’ company abandons at the conclusion of the comic. A fake alien is more real in the end than a fake gumshoe. And compared to the machinations of the superpowers, crime looks less like reality, and more like a distraction.
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Watchmen and Neoliberalism: An Interview with Andrew Hoberek

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ProductImageHandlerAs I’ve said before, my book, Wonder Woman: Bondage and Feminism, came out last week. It’s published in the Comics Culture series at Rutgers University Press. My book is the second volume to be published; the first, released in late 2014, was Andrew Hoberek’s Considering Watchmen: Poetics, Property, Politics, focusing on Alan Moore and Dave Gibbons’ Watchmen.

Andrew’s book is appreciative but not reverent; he’s especially skeptical of the political stance in Watchmen. HU has talked a lot about Alan Moore’s politics over the years — so I thought it would be interesting to talk to Andrew about his take as the last post in my book release roundtable. Andrew and I spoke by email.
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Noah: Your central argument about Watchmen’s politics, as I understand it, is that Watchmen is based in Moore’s sweeping distrust of institutions. For Moore, that connects to 60s anarchism and progressivisim, but your point is that it’s also the basis for the neoliberal attack on government institutions. So when Moore rejects political collective action, he ends up on the side of Reagan and Thatcher, who he hates. Have I got the argument right there? And maybe you could talk a bit about where or how you see Moore rejecting collective politics?

Andrew: I think one example, perhaps relevant now, is the protest against Nite-Owl and Silk Spectre freeing Rorschach from prison that spills over into a group of skinheads killing the original Nite-Owl, whom they confuse with Dan Dreiberg.
 

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Another way to think about it is the fact that Moore’s respect for individualism transcends actual political stances, to the extent that the rightwing Rorschach is a much more sympathetic character than the liberal Ozymandias. Ozymandias is a classic totalitarian figure, someone who (like Stalin) wants to impose plans from the top down and who doesn’t care if literally millions of people have to die in the process. This is very much the kind of figure that Reagan or Thatcher deployed to justify both their foreign policy and their domestic cuts, and that we still have with us in the form of the (absurd) assertions that Barack Obama is a socialist.

That said, I think “ends up on the side of Reagan and Thatcher is strong.” It’s probably more correct to say that he shares an anti-collective stance that hadn’t yet become totally the property of the neoliberal right at that point (It was still central to the sixties left from the Port Huron Statement to the anti-Vietnam movement), but was on its way to doing so.

Noah: So, do you think it’s possible to see Ozymandias as in some ways a critique of neoliberalism, or as trying to think through the connections between liberalism, capitalism, and authoritarianism? You say that Veidt is a classic totalitarian figure, but he’s awfully pro capitalism. And it’s not industrial Nazi-era capitalism either; it’s way more late capitalism, consumerism of the image, it seems like (part of his evil plot is essentially to make a movie.) Casting Veidt as the villain seems like it’s at least in part casting big business as the villain.
 

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Andrew: That’s a good qualification. As I was writing the book I had my eye on the way that Veidt’s portrayal exemplifies a general distrust of institutions that has gone from being a shared feature of both the left and the right in the cold war period to a hallmark of neoliberalism. But another way to think of Veidt is as a figure who embodies Moore’s distrust of large-scale capitalism–a thing I associate in the book with the way he stands for the big comic book companies who exploit the intellectual property of work-for-hire creators. At the same time, it’s when Ozymandias steps outside the profit motive, and attempts to perform what he believes is an altruistic act, that he becomes the villain of the piece. Moore’s thinking about the comic book industry and his general politics remain entwined here, in that the celebration of individual comic book creators remains entwined with a kind of romantic ideology of small property ownership (in this case intellectual property) that’s long been central to American thought, and in some ways has facilitated or served as cover for the rise of neoliberalism. We think of Reagan and his successors as champions of small business–in part because they continuously tell us so–but their policies have largely benefited big capital.

Noah: Veidt’s capitalism doesn’t end though. And in fact he takes advantage of his knowledge of the change in the world situation to switch his investments around and make even more money. Liberal one-worldism and neoliberal corporation seem to fit together seamlessly.

I guess I wonder in part whether the critique of institutions you point to, or the sympathy for Rorschach and the distrust of Veidt — the assumption in your book seems to be that that’s politically retrograde or problematic. But— I mean, for myself at least…if the book is anti-Stalinist, and anti-violent revolution, which I think it is, I’m kind of on board with that. I feel like Moore points out that revolutions are really bloody, kill real people, and don’t necessarily actually change all that much, or can’t be counted on for real transformation. Those all seem like reasonable points — and stand in contrast to V for Vendetta, for example, where V seems infallible and revolutionary violence and torture result in Evey’s personal transformation rather than in the kind of pointless pile of corpses you see in Watchmen.
 

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It also seems prescient in terms of our current political moment. Obama’s not Stalin, obviously, but like most of our Presidents he’s happy dropping bombs on people in the name of a better world. He really doesn’t look all that different from Veidt in a lot of ways (he’s even a successful creator of intellectual aesthetic content, right?)

Andrew: The Obama-Veidt comparison is a fascinating one, although I guess an even better comparison would be Veidt and Mitt Romney, since Romney too made a lot of money and now seeks to turn his attention to public service. (Of course he didn’t make it all on his own after starting from the bottom, the way Veidt and Drake did.) For my money, though, I think the things that are problematic about Obama actually have to do with his very Reaganesque dislike of large organization. For all the flak that he takes for his past as a “community organizer,” this is a figure whose commitment to ground up consensus building reflects a sixties left critique of big government in an era when anti-government sentiment has become a major tool of those in power. Obama’s missteps (including, one imagines, those with the security state, although we’ll probably never know the details there) seem to me to be a property of his desire to compromise and build consensus with everyone. To my mind I’d prefer a Lyndon Johnson who knows how to work within organizations and who isn’t afraid to strong arm opponents to get what he wants. I actually think Lyndon Johnson is–mistakes with Vietnam aside–an unacknowledged hero of the twentieth century. I’m getting a bit away from Watchmen here, but these days you don’t see too many celebrations of institutions on either side of the political fence: Spielberg’s Lincoln is one of the few I can think of, and a great, unheralded film for that fact.

Noah: Hah; I loathed Lincoln. Part of my broader loathing of all things Spielberg. I don’t think it does actually celebrate institutions, exactly. It celebrates Lincoln as white savior hero genius. Barf.

Andrew: My defense of Lincoln’s would be Adolph Reed’s, which is simply that it portrays politics and dealmaking as valuable and even dramatic activities, in contrast to a movie like Django Unchained which seems racially progressive but which actually personalizes both the critique of and solution to an institutional problem like slavery.

But to return to Watchmen in conclusion, I think this whole political question has a lot to do with the history of the superhero in which Moore and Gibbons play a key role. The pre-Watchmen history of the genre runs from 1938 or so to 1986, precisely the period in which Americans believed in the potential of government to make things better. In that respect, I tend to see the superhero as a figure for the New Deal state itself–a figure of extra-ordinary power committed to doing good in the world. The post-Watchmen idea of the superhero (in which Moore and Gibbons participate, even though they later come to bemoan it) as an obsessive or self-interested figure who claims to do good but in fact makes things worse nicely parallels, by the same token, neoliberal accounts of government.

Words Count

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I read the first issue of Watchmen while it was still on comic shop shelves back in 1986. Though “read” is the wrong word. A total of three words appear on pages five, six, seven, and eight. No captions. No thought bubbles. No dialogue. Just Rorschach mumbling “Hunh,” “Ehh,” and, my favorite, “Hurm” to himself as he investigates a crime scene. The action is cerebral. No heroes and villains exchanging punches and power blasts. Rorschach notices that the murder victim’s closet is oddly shallow, and then bends a coat hanger to measure it against the depth of the adjacent wall. A further search reveals a secret button, and then a hidden compartment, complete with (SPOILER ALERT!) the Comedian’s superhero costume.

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That’s just nine panels of Gibson and Moore’s unnarrated 31-panel sequence. I’d never “read” anything like it. Not that Moore had anything against the English language. Look at the pages right before and after the silent sequence. 198 and 199 words each. When chatting, the Watchmen are as wordy as Spider-Man in his 1962 debut. Open Amazing Fantasy #15 and the first two pages clock in at 196 and 234 words each.

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Not many letters shook loose in the leap from Silver to Bronze Age. Take a couple of pages from my personal ur-comic, The Defenders #15 of 1974, and you get 232 and 169. When Omega the Unknown debuted two years later, wordage had shrunk only a little, with pages of 156 and (I hope you realize how annoying it is to count these) 177.

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But now fly back to the Golden Age. Scan Action Comics #1, and the 1938 Superman only muscles out 94 and 95 words. The mean skyrockets if you average in Jerry Siegel’s two-page prose story in the back Superman #1, but DC was only placating some now obscure publishing requirement. Marvel included a similar experiment in 1975, dropping single pages of prose into Defenders episodes (the improbably advanced vocabulary included “vacuous,” “belie,” and “veritable.”) My nine-year-old eyes barely skimmed them.

Despite varying word counts, the maximum for a dialogue-heavy panel remains about the same through the decades. Clark and his Daily Star boss cram in 30 words. Same number as the more talkative Omega panels. Peter Parker’s would-be manager leans over him with a 38-word speech bubble.  And the cops investigating the Comedian’s death spit out some 35 words per panel too. So dialogue is the comic book’s universal constant. Moore didn’t mess with that. When talking, his characters sound like everybody else. The difference is when they shut up.

Before the mid-eighties, comic books were written in an omniscient third person voice. Those pages of prose in 1975 weren’t a freakish contradiction. They were the culmination of the industry’s style, the medium’s secret default setting. The background hum of talk. The author just couldn’t keep his mouth closed. It was as if he didn’t trust all those vacuous little pictures not to belie his veritable story.

“It takes a very sophisticated writer of long experience and dedication,” Will Eisner explains, “to accept the total castration of his words, as, for example, a series of exquisitely written balloons that are discarded in favor of an equally exquisite pantomime.”

There was a lot of castration anxiety from early comic book writers. Jerry Siegel’s Superman captions read like instructions to artist Joe Shuster: “With a sharp snap the blade breaks upon Superman’s tough skin!” Bill Finger’s Batman captions distrust Bob Kane’s pen even more: “The ‘Bat-Man’ lashes out with a terrific right . . . He grabs his second adversary in a deadly headlock . . . and with a might heave . . . sends the burly criminal flying through space.”

Two decades later and Spider-Man was just as redundant: “Wrapped in his own thoughts, Peter doesn’t hear the auto which narrowly misses him, until the last instant! And then, unnoticed by the riders, he unthinkingly leaps to safety—but what a leap it is!” Steve Ditko and Stan Lee tell the core of the origin—the radioactive spider bite—in three panels, speechless but for Peter’s “Ow!” But those three captions cram in 112 words.

Lee understood the complexity of visual story-telling. (The original Amazing Fantasy art boards include his margin note: “Steve—make this a closed sedan. No arms showing. Don’t imply wreckless driving—S.”) But comic book convention mandated narration, regardless of redundancy. Even when working without a script, Ditko covered his pages in empty captions and talk bubbles for Lee to fill in later. In Amazing Spider-Man #1, Spider-Man webs a rocket capsule as it flies past the plane he’s balancing on. The panels are visually self-explanatory, but words were still required. Instead of narrated captions, it’s Spider-Man pointlessly announcing “I hit it!” and “Mustn’t let go!” and “I reached it! But now . . .”

Alan Moore trusted pictures. When captions appear in Watchmen, they contain character speech, usually juxtaposed from a previous panel. When characters stop talking, the frame is silent. Nobody is chattering in a box overhead. The murder victim in the first issue isn’t the Comedian. It’s the narrator.

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Unlike most deaths in comic books, this one was permanent. When Jonathan Lethem and Karl Rusnak created a new Omega the Unknown in 2008, they opened with two pages of wordless panels. Although Rusnak says Steve Gerber, the original writer, “raised the since out-of-favor device of caption narration to an art form,” Lethem still “wasn’t interested in captioning—in fact I wanted to mostly work without it.”

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That goes for most creators today. Look at Grant Morrison and Frank Quitely’s All-Star Superman. Look at Brian Michael Bendis and Mark Bagley’s Ultimate Spider-Man. Look at Robert Kirkman and Tony Moore’s The Walking Dead.  It’s not just the word counts that changed. Words count differently.