Thoughts on Lexx, Part 3

I have finished up with all four seasons of Lexx now, and this post is going to contain some spoilers.

In (what has turned out to be) this short three-part series on Lexx, I have been attempting to think through my sense that by offering up a parody of Star Trek:TNG, Lexx inadvertently distills a humorous, posthumanist antidote to the humanist poison of that much more well-known series.  I wanted to write of Lexx what Sørina Higgins has written of Cary Wolfe’s What is Posthumanism? (2010) in her recent review of the book, “Posthumanism: A Christian Response”:

it seeks to problematize humanity’s unique existence; it calls into question universal ethics; it interrogates our assumptions about rationality; and it destabilized distinctions that are essential to religion, such as nature/culture, presence/absence, and human/nonhuman.

Now, I haven’t said anything about Lexx’s treatment of religion, of course, and there’s probably something to be said about it.  TNG, while secular, at least tended towards a multicultural tolerance of diverse faiths, I think, whereas Lexx was quite a bit more antagonistic, particularly in the first season, in which the primary villain was His Divine Shadow, the tyrant ruler (actually an insect-spirit in disguise as a anthropomorphic god) of the so-called “Light Universe” (there are two universes in Lexx until the one is destroyed) and in the third season in which the Lexx spends 12 episodes orbiting two planets that turn out to be forms of heaven and hell existing without apparent purpose.

But I’m less interested in what satirical barbs Lexx may or may not direct at religion than I am in the ways it makes the human body mutable, the individual divisible, the human spirit both complex and indistinct from its machine, animal, and alien environments.

However, like the crew of the Lexx, who might occasionally swap genders, re-grow limbs and other organs, or die and be reborn,  the series undergoes sometimes drastic transformations from one season to the next.  Unfortunately, not every evolutionary adaptation proves viable, and, regretfully (to me), it seems the writers opted in the end to contrive the triumphant return of the human.  Alas.   Each of those characteristics that I initially found so interesting…so “problematiz[ing],” to use Higgins’ phrase, “of humanity’s unique existence”  is ultimately undone in the final episode. 

The fighting spirit and contempt for the non-human that comes just so naturally to our species finally overwhelms Stanley’s hitherto un-

Kirk-like cowardice.  The undead Kai, whose catch phrase had once been some variant of “The Dead do not feel,” is restored to life so that he may lay down his life for his friends.  The profundity of longing professed by the robot head, 790, is belied by the coldness with which he calculates how to destroy the earth and kill all living humans.  Only Xev, in the end, comfortably in her lizard-skin outfit, still acknowledges her hybridity.  But one wonders, any more, whether her Cluster-Lizard DNA could still manage to unbalance her, as it once had led her to kill and eat a series of human mates, or had she learned finally to master it, to colonize her reptilian self, to make it subservient to her human control-center? 

I fear that, passing through the crucible of post-humanity, the crew of the Lexx emerge not reconfigured but purified, and I’m left feeling gratified but no stranger.

Quote for the Week

A real post will follow shortly.  I promise.

If one day, with one and the same concept, these two incompatible concepts, the event and the machine, were to be thought together, you can bet that not only…will one have produced a new logic, an unheard-of conceptual form.  In truth against the background and horizon of our present possibilities, this new figure would resemble a monster.

Jacques Derrida, Without Alibi 77 (qtd. in Cary Wolfe, Posthumanism 9-10)

The Virtue of Indifference: a review of "Stalker" (1979)

Stalker (1979), like many of Tarkovsky's films, proceeds slowly and thoughtfully through familiar landscapes made strange.  The plot is allegorical: two men, one a scientist and the other a writer, engage a "stalker" to guide them to the heart of the "Zone."  The Zone looks for the most part like normal countryside, except that there are burned out tanks and a few ruined, Soviet-style bunkers laying about.  It was cordoned off by the military of the small, imaginary country in which the film is set, after a few units of soldiers had mysteriously disappeared.  But rumors have it that in the heart of the Zone, there is a room that grants the deepest desire of those who step through its door.  

The Zone represents the Unconscious, and the film is an investigation of the logic of desire.  Its argument is that desire invents its own objects (success, revenge, meaning, escape) but can never be satisfied.  A desiring existence is unbearable--endlessly deferring and disappointing.  

Not until the conclusion of the film does Tarkovsky seem to suggest two alternatives to the manacles of desire.  These are presented by the wife and daughter of the Stalker.  The wife, speaking directly towards the camera, attempts to make suffering into a universal principle, something to be accepted even.  But whom is she trying to convince?  Her eyes, her nervous way of smiling, clearly belie her desperate rationalizations.  The stalker's daughter, on the other hand, never says a word.  In the final scene, her father places her at a table (she was born crippled...or perhaps without the desire to walk); when he leaves, she lays down her head and with a disinterested, bored look on her face seems to push three glasses across the surface with her mind...or at least appears to.  She, it seems, is wired differently, with a mind that does not desire nor accept but rather rejects and destroys indifferently.

The Zombie as Elegy: a review of "Dead Set"

Zombies have been eating at my brain recently.  It all started about a year ago, when I was motivated by my abiding interest in robots to purchase and read Chris Ryall's graphic novel, Zombies vs Robots (fantastic artwork by Ashley Wood...otherwise I don't recommend it).  I began thinking about how robots and zombies operate similarly but differently as Not-Humans.  Both robots and zombies are a means of manufacturing the characteristics we like to identify as uniquely human.  We like to imagine ourselves free-willed, open-minded and compassionate so we project the opposites of those qualities--mindless instinct, prejudice, and cruelty or absence of emotion (qualities of which even humans, especially humans, are capable)--into imagined non-human others.  This sort of formulation won't be new to anyone familiar with the emerging discourses of posthumanism, particular the Derrida-inspired work of Neil Badmington.

Anyway, while I've never considered myself much a fan of the horror genre, Zombies vs Robots took a little bite out of me and now it's infected.  I'm most of the way through a privately-screened Romero retrospective, and additionally I've been consuming loads of other zombie-related media from the past several years.

A few days ago I watched, late into the night, Charlie Brooker's Dead Set, a roughly three-hour mini-series that aired on E4 in the UK in October 2008.  Like most zombie flicks, the plot is dead simple: the production crew of the reality tv series Big Brother is preparing for a live eviction night.  Rambunctious crowds gather outside the BB house/studio in ravenous anticipation of the vote's result.  News reports of ongoing political protests threaten to bump the show from its usual timeslot, but unbeknownst to all the real trouble starts when a driver who is chauffering one house-mate's mother to the studio pulls off the rode to inspect what looks like a car crash and gets zombie-attacked.  To make the story short, the infection makes its way to the studio and converts the crowd.  Nowhere is safe...except inside the Big Brother house, which is fortunately so cut off from the carnage that when Kelly, a lowly member of the production team, enters the house covered in blood and brandishing large shears, the housemates mistake her at first for Big Brother's latest prank before a bitey encounter with one of the zombies gets their minds all right.

The act of taking refuge from zombies in the Big Brother house pretty much exhausts the novelty of the series.  What follows proceeds predictably.  A run for medical supplies.  A reunion between Kelly and her boyfriend, Riq, who's had his own tragic adventure getting to the studio with the help of a lonely, survival-oriented woman.  Ultimately, those taking refuge in the house turn on each other, acting out a parody of the way the real casts of Big Brother act out a parody of real life, and one by one they fall, ostensibly to the zombies, but really to stupidity, selfishness, jealousy, and cowardice.

Romero's influence is present throughout Dead Set, and this is most explicitly announced when Joplin, the cowardly lionizer, explains to Marky why the zombies have begun to amass outside the studio gates: "some primitive instinct....  This was like a temple for them."  Joplin is echoing a line originally spoken by Stephen in Dawn of the Dead (1978) when Francine asks him why the zombies are drawn to the mall:

Some kind of instinct. Memory of what they used to do. This was an important place in their lives.

Romero doesn't skimp on the thrills and gore, but satire and tragedy are the twin spirits that (re?)animate his films, and I think it's fair to say that, most broadly speaking, what he satirizes is human behaviors conditioned to be automatic...knee-jerk actions committed without first thinking through consequences.  Conversely, Romero regards as a virtue (though not, significantly, as a remedy to habit) the cognitive effort of careful planning.  In other words, the classical analogue to Romero's zombie hordes would be Euripides' Bacchantes.  So drunk they're dead-drunk.

As in Romero's Dawn of the Dead, the recipient of Brooker's satirical barbs in Dead Set is the middle-class.  In Dawn of the Dead Romero focuses on their consumer habits, the more meta-fictional Dead Set is organized around the bourgeois cult of television (confession: I never miss Big Brother in the US, but in my half-hearted defense, the differences between the two shows make the US version much more of  a strategy game and much less of a schadenfruede party...I could say much more but maybe I'll save that for a post in the summer when the show returns).

But there is one detail of Dead Set that, according to one zombie purist, violates the spirit of Romero's undead: Brooker's zombies don't shuffle along, they run.  In a tongue-in-cheek review in The Guardian, Simon Pegg, who wrote and starred in the highly-recommended horror-comedy Shaun of the Dead (2004), criticizes the phenomenon of running zombies, a bastard-innovation that he traces to 2002's 28 Days Later, a film that in his view is not, properly-speaking, a zombie movie because its monsters are merely diseased and not re-animated corpses.  Speed, according to Pegg, violates the essence of the zombie:

As monsters from the id, zombies win out over vampires and werewolves when it comes to the title of Most Potent Metaphorical Monster. Where their pointy-toothed cousins are all about sex and bestial savagery, the zombie trumps all by personifying our deepest fear: death. Zombies are our destiny writ large. Slow and steady in their approach, weak, clumsy, often absurd, the zombie relentlessly closes in, unstoppable, intractable.  

Although in Brooker's defense I'll note the inability of Brooker's zombies to turn doorknobs or climb low fences, Pegg's criticism is insightful and informed, and (if I may return to my initial comparison of zombies with robots) I think he identifies in this passage one of the most significant differences between these two types of non-human others.  Both robots and zombies occupy a sort of middle category between life and dead or between being and non-being, but whereas robots negatively embody for us the humanity we like to imagine we've been given, zombies negatively embody the humanity we can lose.  One is busy being born; they other's busy dying.  

Quote for the Week

And are we chosen out of all earth's children
To perish in the last catastrophe
Of a disjointed universe? Are we
To see the world's end come?
A cruel fate brought us to birth, if we
Have lived to lose the Sun, or if our sins
Have driven him away.
But we must not complain, nor fear;
Too fond of life is he who would not die
When all the world dies with him.

--Seneca's Thyestes, Act IV (Trans. E. F. Watling)