Analysis of ‘The Manchurian Candidate’

I: Introduction and Quotes

The Manchurian Candidate is a 1962 political thriller directed by John Frankenheimer and written by George Axelrod, based on the novel by Richard Condon. It stars Laurence Harvey, Frank Sinatra, and Janet Leigh, with Angela Lansbury, James Gregory, Henry Silva, Khigh Dhiegh, John McGiver, Leslie Parrish, and Douglas Henderson.

The story is about a communist conspiracy to use a sleeper agent, Raymond Shaw (Harvey), to assassinate the American president so his chosen vice-president, Senator John Iselin (Gregory)–a McCarthyite red-baiter in public, but secretly a communist–will become the new president, using the assassination to gain emergency, dictatorial powers, thus making the US into a socialist state. Put another way–and as a leftist myself, I must be blunt here–this film, as entertaining and thrilling as it is–is simply a piece of Cold War, anticommunist propaganda.

So, Dear Reader, you might ask why I would choose to write up an analysis of a film to whose ideology I’m so opposed? Because, apart from my ability to distance myself emotionally and ideologically from such a film in order to appreciate its artistic merits (good acting and writing, etc.), I find it interesting to do a kind of psychological study of the story, to unearth the unconscious motives of the writers (Axelrod and Condon). Since, apart from the McCarthyist paranoia of the time, there were very real capitalist conspiracies aimed at subverting and undoing the socialist states, to restore capitalism to them, I shall endeavour to prove that the writers were projecting their own conspiracy-mindedness onto the USSR and Maoist China, while little Freudian slips popping out here and there reveal who the real conspirators were and are.

Here are some quotes:

[Repeated line] “Raymond Shaw is the kindest, bravest, warmest, most wonderful human being I’ve ever known in my life.” –said by Major Ben Marco and Cpl. Allen Melvin (James Edwards)

“Allow me to introduce our American visitors. I must ask you to forgive their somewhat lackadaisical manners, but I have conditioned them – or brain-washed them, which I understand is the new American word. They believe that they are waiting out a storm in the lobby of a small hotel in New Jersey where a meeting of the ladies’ garden club is in progress.” –Dr. Yen Lo

Chairlady: You will notice that I have told them they may smoke. I’ve allowed my people to have a little fun in the selection of bizarre tobacco substitutes… Are you enjoying your cigarette, Ed?
Ed Movole: Yes ma’am.
Dr. Yen Lo: Yak dung!… hope tastes good – like a cigarette should!

“The Queen of Diamonds is reminiscent in many ways of Raymond’s dearly loved and hated mother and is the second key to clear the mechanism for any other assignment.” –Dr. Yen Lo

[repeated line, to Raymond] “Why don’t you pass the time with a game of solitaire?” –Mrs. Iselin, etc.

“His brain has not only been washed, as they say, it’s been dry-cleaned.” –Dr. Yen Lo

Dr. Yen Lo: Attractive plant you have here.
Zilkov (Albert Paulsen): Thank you, doctor. It’s actually a rest home for wealthy alcoholics. We were able to purchase it three years ago. Except for this floor and the floor above it, which is sealed off for security purposes, the rest functions quite normally. In fact it’s one of the few Soviet operations in America that actually showed a profit at the end of the last fiscal year.
Dr. Yen Lo: Profit? Fiscal year? Tsk! Tsk! Tsk! Beware, my dear Zilkov, fires of capitalism are highly infectious. Soon you’ll be lending money out at interest. [Chuckles] You must try, Comrade Zilkov, to cultivate a sense of humor. There’s nothing like a good laugh now and then to lighten the burdens of the day. [To Raymond] Tell me, Raymond, do you remember murdering Mavole and Lembeck?

“I have here a list of the names of 207 persons who are known by the Secretary of Defense as being members of the Communist Party… I demand an answer, Mr. Secretary. There will be no covering up, sir, no covering up. You are not going to get your hands on this list. And I deeply regret having to say…” –Senator Iselin

Mrs. Iselin: Would it really make it easier for you if we settled on just one number?
Sen. Iselin: Yeah. Just one, real, simple number that’d be easy for me to remember.[Mrs. Iselin watches Sen. Iselin pour Heinz Tomato Ketchup (with its “57 Varieties” slogan on its label) onto his dinner plate]
[Cut to Senate chamber]
Sen. Iselin: There are exactly 57 card-carrying members of the Communist Party in the Department of Defense at this time!

“Why don’t you go and take yourself a cab and go up to Central Park and go jump in the lake?” –Bartender, overheard by Raymond, who had just primed himself to receive a command by dealing the Queen of Diamonds

“I keep telling you not to think. You’re very, very good at a great many things, but thinking, hon’, just simply isn’t one of them. You just keep shouting “Point of Order, Point of Order” into the television cameras and I will handle the rest.” –Mrs. Iselin, to Senator Iselin

“What was Raymond doing with his hands?… How did the old ladies turn into Russians?… What were you doing there?” –Marco, to Chunjin, while they’re fighting

“My mother, Ben, is a terrible woman. A terrible, terrible woman… You know, Ben, it’s a terrible thing to hate your mother. But I didn’t always hate her. When I was a child, I only kind of disliked her. But after what she did to Jocie and me, that’s when I began to hate her… Jocie Jordan – Senator Jordan’s daughter… Thomas Jordan’s daughter and Johnny Iselin’s step-son… Years later, I realized, Ben, that I am not very loveable… Some people are loveable and some people are not loveable. I am not loveable. Oh, but I was very loveable with Jocie. Ben, you can’t believe how loveable I was.” –Raymond Shaw

“I despise John Iselin and everything that Iselin-ism has come to stand for. I think if John Iselin were a paid Soviet agent, he could not do more to harm this country than he’s doing now.” –Senator Thomas Jordan

“I’m gonna beat that vile, slandering, son-of-a-numbskull to a bloody pulp.” –Shaw, of Iselin

“So the red Queen is our baby. Well, take a look at this, kid… and while you’re looking, listen. This is me, Marco talking. Fifty-two red Queens and me are telling you – you know what we’re telling you? – it’s over. The links, the beautifully-conditioned links are smashed. They’re smashed as of now because we say so, because we say they ought to be smashed. We’re bustin’ up the joint, we’re tearin’ out all the wires, we’re bustin’ it up so good all the Queen’s horses and all the Queen’s men will never put ol’ Raymond back together again. You don’t work anymore. That’s an order. Anybody invites you to a game of solitaire – you tell ’em: ‘Sorry, buster, the ball-game is over!'” –Marco, to Shaw

“You are to shoot the Presidential nominee through the head. And Johnny will rise gallantly to his feet and lift Ben Arthur’s body in his arms, stand in front of the microphones and begin to speak. The speech is short, but it’s the most rousing speech I’ve ever read. It’s been worked on here and in Russia on and off for over eight years. I shall force someone to take the body away from him. And Johnny will leave those microphones and those cameras with blood all over him, fighting off anyone who tries to help him, defending America even if it means his own death, rallying a nation of television-viewers into hysteria to sweep us up into the White House with powers that will make martial law seem like anarchy. Now this is very important. I want the nominee to be dead about two minutes after he begins his acceptance speech, depending on his reading time under pressure. You are to hit him right at the point that he finishes the phrase, ‘nor would I ask of any fellow American in defense of his freedom that which I would not gladly give myself – my life before my liberty.’ Is that absolutely clear?” –Mrs. Iselin, to Shaw

“I know you will never entirely comprehend this, Raymond, but you must believe I did not know it would be you. I served them. I fought for them. I’m on the point of winning for them the greatest foothold they would ever have in this country. And they paid me back by taking your soul away from you. I told them to build me an assassin. I wanted a killer from a world filled with killers and they chose you because they thought it would bind me closer to them. [She places the sides of his face in her outstretched hands.] But now, we have come almost to the end. One last step. And then when I take power, they will be pulled down and ground into dirt for what they did to you. And what they did in so contemptuously under-estimating me.” –Mrs. Iselin, to Shaw

“You couldn’t have stopped them, the army couldn’t have stopped them. So I had to.” –Shaw, to Marco, after killing his mother and Senator Iselin

“Made to commit acts too unspeakable to be cited here by an enemy who had captured his mind and his soul, he freed himself at last and in the end, heroically and unhesitatingly gave his life to save his country. Raymond Shaw… Hell… Hell.” –Marco

II: A Brief but Necessary Digression

American paranoia about foreign governments trying to undo American “democracy” is not limited to communist conspiracies, of course, though in recent years such paranoia has been linked with communism. For the past four years, we’ve heard nonsense about Trump being a supposed puppet of Putin and the KGB (which hasn’t even existed since the dissolution of the Soviet Union!); now, Trump’s supporters are claiming that Biden is a puppet of Xi Jinping…a Manchurian candidate for our times, as ridiculous and unfounded an idea as the Russophobic one.

What is never acknowledged in any of this paranoia and red-baiting is that the US and its capitalist and fascist allies, past and present, have conspired to undo socialist governments all over the world. The rise of fascism and Nazism in the 1920s and 30s, bankrolled by capitalists, thwarted attempts at socialist revolution in such places as Italy and Spain, and helped Hitler rise to power.

Elsewhere, corrupt Nikolai Yezhov, head of the NKVD and traitor, helped the imperialists in their attempt to tear apart the USSR from within, necessitating Stalin‘s purge. Trotsky, though paying lip-service to antifascism, was willing to work with fascists in his attempts to overthrow Stalin, who as General Secretary was so far from being an actual dictator that he attempted to resign from the position four times, but he couldn’t because the Central Committee knew he was doing such a good job, and because the Russian people loved him. Decades of treasonous acts in the USSR slowly helped weaken the system until its final dissolution in 1991.

Elsewhere and more recently, Juan Guaido is a kind of ‘Manchurian candidate’ for imperialists in Venezuela, as Añez was in Bolivia. Then there are the pressures being put on China now, from such collective ‘Manchurian candidates’ as the imperialist collaborators in Hong Kong and Taiwan.

During the Cold War, the CIA manipulated the media through such diverse methods as Operation Mockingbird, the diverting of left-leaning intellectuals away from Marxism-Leninism towards Trotskyism, postmodernism, abstract expressionist art, etc., and through the production of such anticommunist movies as The Manchurian Candidate.

III: Nothing Is As It Seems

The point I was trying to make in the last section is that what we’ve been taught was true during and since the Cold War (including this current cold war) has typically been far from the truth. This sense of deception pervades the film, too…in ways both intended and unintended.

The world is tricked into believing that Staff Sergeant Raymond Shaw rescued his squad from the enemy during the Korean War. Two of his men were killed during the rescue…or so the story goes. Actually, Shaw killed the two men himself. We are also tricked into believing that his mother and stepfather, the Iselins, are ultra-patriotic, far right-wing fanatical anticommunists. Actually, it seems they’re working for the USSR and Maoist China, in full knowledge that Shaw is their sleeper agent.

I’m arguing that we can carry the film’s deception even further. The fear of communist ‘totalitarianism’ is, as I said above, a projection of the Western imperialist ambition to rule the world and impose predatory capitalism on all countries, whether they wish it or not. So, the narrative of a communist takeover attempt on the US is itself a deception. There are occasions even in the film itself that suggest that the narrators are, if only unconsciously and in a piecemeal fashion, willing to reveal this deception.

IV: The Korean War

To put the opening scene–of the American soldiers with the South Korean prostitutes in the brothel–in its proper context, we have to understand the true context of the origin of the South Korean state. It was never a democracy to be contrasted with the ‘totalitarian’ North. South Korea was always an American military occupation, part of the Cold War effort to contain communism.

The two Koreas are more than willing to have their nation reunited, but the West would want the North first to embrace capitalism, even if only in the way that Vietnam did. Continued military exercises between the American military and their South Korean collaborators have continued to build tension, justifying the DPRK’s nuclear weapons program, since they’ll never allow the US to repeat their having bombed every inch of the North during the Korean War.

The procuring of South Korean prostitutes, something these conservative, modest people would never have normally allowed, for American soldiers was one of the many ways that the US forced their way on the Korean people. Now we see who is really trying to take over another country…and we see it right at the beginning of The Manchurian Candidate, the film’s first Freudian slip.

Chunjin (Silva) appears to be a collaborator with the Americans until their ambush by the communists. Later in the film–once we’ve understood him to have been working with the communists–he’s become Shaw’s personal servant, and here we see Chunjin as the stereotypical Asian: meek and subservient. (It’s also interesting to point out here that the two main Asian characters in the film–Chunjin and Dr. Yen Lo–aren’t played by Asian actors, but by American ones in Yellowface.) In his service to Shaw, we see no connection with the communist conspiracy; he doesn’t do anything to advance the Iselins’ cause. It’s as if he were just working for a bourgeois, just for the employment. This mundane employment of him is another Freudian slip.

V: Sleeping With the Enemy

The scene with the demonstration of Shaw’s abilities as a killer–that is, the first of the nightmare scenes–begins as a seminar of sorts on the topic of flowers, held by a group of daintily dressed old ladies. What strikes me about the ladies we see, be they the white ones of Marco’s dream or the black ones of the dream of Cpl. Melvin (Edwards), is how bourgeois they look, in stark contrast to the Soviets and Maoists who, we understand, are really in attendance. And bourgeois is bourgeois, regardless of sex or skin colour.

We’re to understand that these recurring nightmares are, as it were, video replays of the exact same incident that occurred with the communists; even the soldiers’ impression that they’re actually with the ladies discussing flowers, as a result of brainwashing, is a repeat of their experience as captives in Manchuria during the Korean War. Since when are dreams ever detail-for-detail repeats of past experiences from beginning to end? The only aspect of the dreams that seems dream-like is Shaw playing solitaire, but with no cards in his hands.

I would say instead that these dreams are just dreams, symbolic of a more general experience of being indoctrinated and transformed into mindless, remorseless killers–the unthinking American soldier who just obeys orders. The traumatic element of waking up screaming from a nightmare is just symbolic of soldiers’ PTSD. As far as the communists are concerned, their giving of orders to kill people, without mercy or pity, is a projection of ruthless imperialists onto their enemy. In any case, according to the Communist Interrogation, Indoctrination, and Exploitation of Prisoners of War (pages 17 and 51), there is no evidence that ‘brainwashing’ results in the kinds of permanent radical changes in personality and loyalty of those subjected to it, as seen in The Manchurian Candidate.

As I see it, the ladies, symbolic of the imperialist bourgeoisie, are the ones giving the orders to kill. We are led to believe that they are the illusion, and that the communists are the real indoctrinators; I’d say it’s the other way around. Recall that the triggering of Shaw to obey orders unquestioningly is–upon playing a game of solitaire (a card game played alone, this solitude being symbolic of alienation), caused by the uncovering of the Queen of Diamonds–symbolic respectively of both maternal authority and capitalism.

That it’s also called the red Queen may, on the surface, suggest the red of socialism. It may also be the red of the Republican Party, of which the Iselins are more than likely members. And the maternal authority of the red Queen links well with Shaw’s domineering mother.

It’s important also to link the notions of sleeping, dreaming, brainwashing, and the unconscious. These soldiers are unaware of what they’re doing; they’re being hypnotized into a state of unquestioning obedience. In a larger sense, this is what happens to soldiers in general, regardless of their political affiliation or what country they’re loyal to: they’re transformed into unthinking, killing machines–unthinking, unconscious, unaware automatons.

And while we’re on the topic of the unconscious, Jung noted a tendency, called enantiodromia, in which an extreme conscious urge can provoke its dialectical opposite in the unconscious. This notion in turn leads us to a discussion of the dialectical unity of opposites. One tendency will phase into its diametrical opposite if pushed to an extreme, an idea I’ve symbolized in previous posts with the ouroboros, the serpent’s biting head and bitten tail representing those meeting extreme opposites on a circular continuum, which is symbolized by the coiled length of the serpent’s body.

So, in the unconscious, in this dream of a switching back and forth between ladies discussing flowers and communists discussing the brainwashed American soldiers, we can switch from the notion of the former discussion being the illusion, and the latter being the real event, to the notion of the former being real and the latter being the illusion. We switch from one extreme opposite to the other, through Jung’s enantiodromia.

In other words, in a dream in which the writers of this story would have us believe that ladies discussing plants is really communists discussing their plot involving Shaw as their sleeper agent/assassin, I would argue that it’s the communist conspiracy that is only apparent, and that the bourgeois ladies, symbolic of imperialism, are the real conspirators whose schemes are projected onto the Soviets and Maoists. The ladies’ inclusion in the dream, however symbolic it may be, is therefore the key to understanding who the real manipulators are.

VI: A Few Capitalist Freudian Slips

One Freudian slip, in my interpretation, occurs when the chairwoman of the flower ladies talks about indulging the American soldiers’ smoking of cigarettes; then she turns into Dr. Yen Lo (Dhiegh), who jokes that this indulgence “tastes good, like a cigarette should,” a reference to a commercial slogan, something inherently capitalist. What seems to be a communist joking about capitalism should be seen as a capitalist promoting her economic ideology.

Later in the film, when Shaw is in a rest home the Soviets have purchased, supposedly healing from an injury from a hit-and-run incident, he has actually had the brainwashing mechanism activated, and he finds himself part of a conversation Yen Lo is having with the Soviet Zilkov (Albert Paulsen) over whom Shaw should kill to test if his brainwashing is still functional. In his brainwashed state, Shaw can be described as being in a dream, unconscious; therefore the sight of conversing communists can be deemed an illusion, an unconscious projection of American, imperialist plotters.

So when Zilkov tells Yen Lo that the purchasing of the rest home has yielded a profit, and the latter light-heartedly speaks of the evils of the profit motive, we can see this as yet another Freudian slip revealing capitalist, rather than communist, plotters (at least symbolically speaking); for communists would never speak of worker exploitation in a spirit of levity. To show further what a capitalist in communist clothing Yen Lo is, we learn that he leaves to go shopping at Macy’s [!].

VII: Who are the Oppressors, and Who are the Liberators?

It is assumed throughout the movie, as it was throughout the Cold War and up until this day by most people, that the Soviets and Maoists have just wanted power for its own sake. No reference is given anywhere in the film to all of the achievements of the communists in their efforts to eliminate famines (contrary to the lies that communists deliberately starved people), illiteracy, unemployment, homelessness, discrimination against women, etc. There’s no reference to their efforts at establishing universal healthcare, free education, the reduction of poverty, or the transformation of backward, peasant societies into modernized, industrialized superpowers in a matter of a few decades. Since the end of the Soviet era, we find a consistently large number of East European people nostalgic for the old socialist states, as well as having a love of Stalin.

On the other side of the coin, the US is portrayed as a bastion of freedom and democracy rather than a nation founded on the slavery of blacks, the genocide of the American aboriginals, and a class system that keeps the poor poor in spite of the lies of the “American Dream.” On the one hand, we have an African-American psychiatrist in the film (played by Joe Adams), but on the other, the supposedly leftist Mrs. Iselin mocks Chunjin’s name in the typically racist bourgeois fashion.

Hence, my charge that the accusation of a tyrannical nature in the communist characters is really a projection onto them from the real tyrants, the capitalists. An epidemic of homelessness can be seen in such cities as Los Angeles, San Francisco, Toronto, London, and Dublin. Such forms of hostile architecture as spikes put on the ground and bars on benches, to prevent the homeless from resting on private property, and laws against feeding them, are clear indications of the cruelties of capitalism; yet millions are still deluded that capitalism is freedom, and that socialism is oppression.

The liberal bias of this film would have us believe that the extreme right-wing thinking publicly displayed by the Iselins–a reaction formation against their, as we understand, private communism–is no more uncomfortable an extreme than socialism is, and in fact is also virtually identical with it. This is that old, pernicious horseshoe theory, as unfair to communism as it is inaccurate.

VIII: Shaw’s Relationship with his Mother

It is clear from the outset that Shaw is a sick man. His brainwashing, being made to follow orders that would be repellant to his nature, can be seen as symbolic of a kind of psychotic break with reality; for if one’s sense of reality were intact, one would never put a bullet in the head of one’s beloved wife or her father, and one would never ride in a taxi to Central Park and jump in the lake.

(Recall the link above [Part V] that concluded that there’s no evidence of brainwashing having a permanent effect on the psyche; in fact, the original Chinese use of brainwashingxinao, had a positive meaning, that of purifying the mind of unwholesome attitudes and beliefs, which the Maoists used with the intent to rid people of reactionary thinking…though not with the sense of forcefulness and manipulation that the anticommunist propagandists have accused the Maoists of.)

Shaw’s being triggered to obey on the sight of the Queen of Diamonds–associated with his “dearly loved and hated mother,” as Yen Lo says–shows how powerful Mrs. Iselin’s influence is on Raymond. His being made to play solitaire, as I mentioned above, is symbolic of his loneliness, for as we know, “Poor friendless, friendless Raymond” is “not loveable.” In Condon’s novel, Raymond’s father divorced Raymond’s mother (then committed suicide) long before the beginning of the story (when he was a twelve-year-old boy), so for many years, it is as if he never existed for Raymond at all.

Lacan‘s theory of psychosis, of which delusional paranoia is a manifestation, is based on something he called foreclosure, which is a disavowal of, and a refusal to acknowledge, the existence of one’s father. Shaw is so repudiating of his father that he won’t even acknowledge his stepfather, Senator Iselin, when Chunjin makes the faux pas of referring to Iselin as Shaw’s father.

According to Lacanian theory, the father is crucial in bringing a child out of the dyadic relationship with the mother (part of the narcissistic, mirror-like Imaginary Order) and into the broader society (the Non! du père forbids the child to indulge in an Oedipal, incestuous relationship with Mother, making him enter the Symbolic Order, a world of language, social customs, laws, culture, etc.). Any child who fails to make this transition from one-on-one with Mother to a wider relationship with friends is going to be in trouble. Such trouble is what we see in friendless Shaw.

Something that is only implied in the film (Mrs. Iselin giving Shaw a long kiss on the lips) is made explicit in the novel: her committing incest with him. Though partly motivated by sexual perversity (she had powerful Oedipal feelings for the father who sexually abused her as a child, and she transfers these feelings onto Shaw towards the end of the story because he reminds her of her father at this time), she seduces her son, in all likelihood, as an extension of her long-existing narcissistic wish to control him.

So the trauma of having an incestuous relationship with his mother has compounded the difficulties he has in his dyadic relationship with her, this trap that won’t allow him to have healthy relationships with other people. This makes it easier for her to control him.

Now, her total control over him raises a significant question: if she and Senator Iselin are secretly communists, how come Shaw doesn’t know anything about it (until the end of the movie), or even suspect it? Perhaps the novel, which I haven’t read, has a rationalization for keeping him in the dark for so long; but I don’t buy it, whatever it is. With Mother and son being so close [!] for so many years, something had to have slipped out at some point, exposing her hidden ideology.

We can suspend our disbelief that his brainwashing has made him unaware that he’s a sleeper agent (for this assassination mission is classified information), but not for his ignorance of his mother’s ‘communism.’ For if her right-wing blustering is just a charade, why does she do it with him in private places, too?

Her maternal dominance would be enough to make him not only keep her secret, but make him a secret ‘commie,’ too. Her dominance pervades his life in more than her physical presence: it’s symbolized in the Queen of Diamonds (symbol of a capitalist mother, in my interpretation), in the old ladies’ discussing flowers, and in his transference of his mother onto Jocelyn Jordan (Parrish), his sweetheart when she wears the card as a costume at the party meant to reunite her with him.

It’s interesting to contrast his relationship with his mother with that of Jocelyn. His mother is the whore, the bitch; Jocelyn is the sweet, nice girl, the angel. A similar submissiveness can be seen in Eugenie Rose (Leigh) and her relationship with Marco. This Madonna/Whore dichotomy is typical of the right-wing ideology of the writers, who would project the whore aspect onto communism, rather than admit that their sexism is a part of capitalism.

IX: The Assassination

It’s understood that, according to Dr. Yen Lo, the key to triggering Shaw’s obedience (as well as freeing him from it, as Marco will realize) lies in the Queen of Diamonds, symbol of his (as I’d have it) capitalist mother’s dominance. Marco presents a forced deck of all Queens of Diamonds to Shaw’s face in the hopes of freeing him from the brainwashing.

We don’t know if Marco’s plan works (Shaw is supposed to call him before the assassination of the president, but he doesn’t) until the very end, when Shaw, instead of pointing the rifle at the president, points it at the Iselins and kills them.

The plan has been to kill the president, followed by a short but rousing speech by Senator Iselin, giving him sympathy and emergency, dictatorial powers: those of a communist, or of a fascist?

If the Iselins really are communists, then the film’s lampooning of paranoid McCarthyism through clownish Senator Iselin is self-defeating, since the very premise of the film and novel is that there indeed were communists who had infiltrated American politics. The Manchurian Candidate intends both to satirize and to justify Joseph McCarthy, an odd thing to do.

On the other hand, contrast the obvious opulence of the Iselins (private jet, Mrs. Iselin’s pretty clothes, their beautiful home) with the far more modest possessions of even the top-ranking Soviets and Maoists, whose privileges over those of the proletariat were small compared to the privileges of the bourgeoisie over the poor in capitalist countries. Neither Mao nor Stalin ever wore finery or had scores of luxuries, but Mrs. Iselin does.

She leads me to another point: she says to her son that she’s worked and fought for the communists, and that once she and Johnny Iselin have taken power after the president’s assassination, she will get revenge on those very communists who have taken Raymond’s soul away from him, they who have also underestimated her. How has she, who wants revenge on them, worked for them? As Yezhov did? That is, pretending to be a communist while secretly working to undo them?

Such duplicity on her part makes perfect sense, given the nature of the film’s themes. At first, the Iselins seem like McCarthyist cartoon characters; then they seem–in a shocking plot twist–to be the very communists they accuse other American politicians of being; and finally, upon blaming the assassination of the president on the communists, the Iselins assume emergency, dictatorial powers and–in my interpretation–reveal themselves to be outright fascists!

Since the liberal writers of this story think, as many today do, too, that there is little if any difference between fascists and communists, it should matter little to them if the Iselins are on the far right or the far left. But to leftists like me, who know of the huge sacrifice that Stalin’s Red Army made in defeating the Nazis and saving the world from fascism (for the time being, at least), losing about 27 million Soviet lives in the process, the difference between fascism and communism is like that between night and day. Indeed, the only unity to be found between these opposing extremes is a dialectical one, that is, a struggle between the two, of the one passing into its opposite once the former has been defeated, like going past the ouroboros’ biting teeth over to its bitten tail.

When I write of the projection of conspiratorial intent from the capitalist West onto the socialist East, as I sense is in the creators of the novel and movie, I understand the use of this defence mechanism, to deflect guilt away from the writers, to be unconscious. The writers weren’t consciously aware of how they were denying their own guilt in slandering socialism with the attribution of imperialist vices. Ego psychology explains how much of ego defence is unconscious, and thus more effective when undetected (see also Mitchell and Black, page 26), since much of the ego itself is unconscious and preconscious.

This unconscious state is perfectly symbolized by the way Raymond doesn’t know of the crimes he’s committing. He imagines someone else has shot his wife and father-in-law, just as we assume that communists are responsible for the deaths of tens of millions of people, rather than capitalists.

The Toxic Family of Imperialism

I: Introduction

Much has been written about the troubles of living in a toxic family, by writers including myself. One parent, if not both, is a narcissist who bullies and manipulates the sons and daughters into playing roles that satisfy the narcissistic emotional needs of the parent(s), who fancy themselves to be the very personification of parental virtue.

The idea is to make the children into extensions of the parents, to receive projections of the (perceived to be) best and worst aspects of the parents’ personalities. One child may be pressured into being an idealized version of the mother and/or father (the golden child), while another child (the scapegoat) may be bullied into introjecting all of the aspects of the parents that they hate about themselves. Other children tend to be emotionally neglected (the lost child).

What exists in the microcosm, as it were, of human relationships also exists in their macrocosm, the world of geopolitics, which is what I’m focusing on here. I’ve discussed elsewhere the way capitalism brings out the narcissist in people, and I’ve also discussed how they manipulate the public to love and hate whichever countries they want to be loved or hated, something I’ve called ‘political gaslighting,’ a deliberate misrepresenting of the facts about those countries…a.k.a. propaganda.

I’d like to expand on these ideas here, while using the toxic family as a handy metaphor to describe the hegemony of US/NATO imperialism, and its deleterious effects on the rest of the world.

II: The Narcissistic Imperialist Parent Countries

Just as the narcissistic parent of a toxic family perpetuates the myth of being a loving, altruistic parent who is only concerned with the well-being of his or her children–a moral model to the community–so do the Western imperialist countries (the US, the UK, Canada, Australia, New Zealand, and the EU) imagine their rule over the world is for the benefit of everybody. They euphemistically call themselves “the international community,” rather than the plunderers of the Third World.

They fancy that they’re promoting ‘freedom and democracy,’ yet the US has by far the highest incarceration rate in the world, jailing more people than the Gulag (which even the CIA secretly acknowledged wasn’t so bad), many of the incarcerated being ‘guilty’ of smoking or selling a plant (on top of this is the use of these prisoners for what is essentially slave labour in private prisons). Then there’s the Australian military helping their police to enforce the wearing of masks and self-isolation, all because of a virus that is nowhere near as deadly as it’s made out to be.

Similarly, the IMF and World Bank claim to be helping the Third World by giving them loans, which of course the poor countries cannot pay back, leaving them in perpetual debt and giving the Western powers a convenient rationale to continue exploiting them.

Trump‘s bailing out of the super-rich in early 2020, yet another transfer of wealth upward when a downward transfer is what’s so especially needed, has been given the obscene name of CARES.

The NED is a sham NGO that carries out the nefarious regime-change plots of the CIA, destabilizing and overthrowing governments around the world that don’t bow to American interests.

And they call it democracy.

III: The Golden Child Countries

All those countries that have found favour with the Anglo-American empire include, of course, the NATO members, many of whom used to be Warsaw Pact members, but have since the 1990s been so invidiously absorbed by the capitalist West.

The stark contrast between these last-mentioned countries and the scapegoated ones is clearly shown in the buildup of NATO troops along the Russian border. The mainstream media portrays these East European countries as the victims in need of protection, and Russia as the aggressor, when anyone with eyes to see knows that the Anglo-American NATO alliance is mobbing Russia.

A similar situation is seen between, on the one side, the ‘golden child’ areas of East Asia such as Hong Kong and Taiwan, and on the other side, scapegoated China, where it’s assumed that the latter is bullying and oppressing the former two, when in fact these former two are fed imperialist propaganda from the US, which uses Hong Kong and Taiwan as sticks with which to beat China.

Mike Pompeo, fond of issuing threats to any scapegoated country that defies the American empire, and even joking about having lied while in the CIA, speaks warmly of his golden child island, Taiwan, whose government has for years been obsequious to the empire, gleefully imbibing all the anti-China propaganda out there without an atom of criticism. I know this because I’ve lived here in Taiwan since the summer of 1996, and the locals bash China all the time.

Little thought is given to the fact that all of this hostility to China only pushes us closer and closer to a disastrous war, which could escalate into WWIII if Russia and Iran are involved, and which could in turn go nuclear.

IV: The Scapegoat Countries

Woe to any country that dares defy the Anglo-American empire! I’ve already mentioned Russia and China, but of course there are many others: Iran, North Korea, Venezuela, Syria, Cuba, and now Belarus.

In the toxic family, the scapegoat is the child who dares to blow the whistle and expose the family’s dysfunction, which must be kept a secret to prevent embarrassing the narcissistic parents, who otherwise would fly into rages. The same applies to the world of politics, but on a much larger scale.

The countries of the world are expected to bow before the empire. If they do, as such golden child countries as those in NATO do, they won’t fear the dangers of invasion, economic sanctions, and demonizing in the media. But if they dare chart their own paths, aspire to self-determination, or–egad!–adopt ideologies even distantly redolent of socialism…

The US was happy when Russia was weak in the 1990s, when unpopular Boris Yeltsin beat back attempts to restore communism in 1993, and when the US helped him get reelected. The West felt no discomfort when the Russian economy fell apart and millions were plunged into ruin; Russia was even allowed to be a part of the G8. But when Putin made Russia great again, so to speak, the Western powers grew indignant.

Similarly, when China was the factory of the world, supplying cheap labour to foreign businesses, all was well, in the opinion of the West. But now that China is about to overtake the US economically…

There are those countries that are scapegoated now, and there were those scapegoated countries of the past, particularly those of the past one hundred years or so. These include the much-maligned USSR, Mao‘s China, Ho Chi Minh‘s Vietnam, the former Yugoslavia, East Germany, and the rest of the Soviet Bloc. Space doesn’t permit me to go into detail about these countries, so if you’re skeptical, Dear Reader, of my defence of them, please check out the links provided.

More recent casualties of imperialist smear campaigns and coups (attempted or successful) include Bolivia and Venezuela, where Morales and Maduro are portrayed in the bourgeois media as dictators, even though they’ve held perfectly democratic elections, they are loved by most of their people, and the right-wing opposition (including its violence and sabotage of these countries’ economies) is backed by the US, the OAS, and the super-rich (who covet the countries’ oil and lithium). The same kind of imperialist aggression is seen in the Hong Kong protestors being backed by the US and UK, and Taiwan receiving American weaponry with which to threaten China.

As far as the faults of these scapegoated governments were and are concerned, these faults, though they shouldn’t be denied, should be understood and dealt with in the same way a scapegoat’s faults should be in the context of a toxic family. Their right to be safe from abuse mustn’t be dependent on their perfection or near-perfection.

There’s much to criticize in the current governments of Russia, China, Vietnam, Venezuela, Syria, and Iran, just as there was in the Libyan, Bolivian, Iraqi, and Soviet governments. But none of this gives US/NATO imperialism the right to impose their way of doing things on these criticized states, just as the toxic family has no right to impose their way on the scapegoat, just because he or she has a list of irritating faults.

Whatever is to be corrected in the scapegoated countries is to be done by the people of those respective countries, not to be imposed from outside. Similarly, even the voices of the Western left, often smug in their disdain for states whose socialism isn’t deemed sufficient, should not be in any way aiding the toxic countries’ wish to overthrow these states, as a Trotskyist might want to do.

Just as the toxic family isn’t helping the scapegoat, neither are the Western powers helping the targeted countries.

V: The Lost Child Countries

These are the countries whose needs aren’t acknowledged, and are left to fester in poverty and misery. The media has far too little to say about the suffering of the people of these countries. They’re just as controlled, exploited, and manipulated by the toxic countries as are the ‘golden’ and scapegoated countries; but their masters don’t show appreciation for their subservience. Still, the ‘lost children’ are far less defiant to their masters, so they aren’t so demonized in the media.

They’re just treated as if they don’t exist.

This is the Third World.

A huge foreign, especially American, military presence has been in Africa for some time now (the rationale being counterterrorism, though the obvious solution to terrorism is an end to imperialism), but it gets little media coverage. Yemenis are starving and suffering a cholera epidemic thanks to a war waged on them by Saudi Arabia (with weapons sold to the Saudis by the US, Canada, the UK, France, etc.), but these horrors don’t get enough acknowledgement in the media.

The oppression of the Palestinians, an ongoing genocide that after decades only worsens, isn’t discussed in the mainstream media to anywhere near the proportion that it should be.

VI: Conclusion

So, what is to be done?

I ended my post, The Narcissism of Capital, with a recommendation of going NO CONTACT with these sociopathic leaders, but I didn’t mean that to be taken literally. I just meant that we shouldn’t allow ourselves to be influenced by them anymore. Much more will have to be done than just ignoring them, if we’re to save ourselves and our planet.

When the Western powers speak of the need for regime change in the scapegoated countries, they are like the toxic family who project their faults onto the scapegoated children. The toxic countries narcissistically fancy themselves to be the guardians of freedom and human rights, yet someone like Assange is persecuted for simply exposing their crimes, as all journalists should be free to do.

The toxic countries project the guilt of their human rights abuses onto the scapegoated countries, while being allies and business partners with other corrupt human rights abusers like Saudi Arabia (more ‘golden child’ countries). Since the toxic countries demand regime change for those countries onto which they project their faults, then we can say, with a clear conscience, that it’s high time for some ‘regime change,’ if you will, for the toxic countries. It’s time for revolution.

Taking the power from the toxic countries doesn’t mean we, the revolutionaries, are ‘no better’ than they are, as one idiot commented on my conclusion in this post; only if we replaced the toxic regimes with equally toxic ones would we not be better. We must replace them with workers’ states, effecting a transition from bourgeois rule to real democracy.

If words like ‘communism,’ ‘Marxism,’ and ‘socialism’ make you uncomfortable, Dear Reader, then call the new system ‘daffodils’ instead. There, that doesn’t sound so ‘totalitarian,’ does it?

The way things are going now, whether we end up with a Trump or a Biden win, it can’t get much more totalitarian than it is these days.

Revolution 2.0

With April 22nd of this year having marked the 150th anniversary of the birthday of Vladimir Lenin, and May 5th being the 202nd anniversary of Marx‘s birth; as well as it now being a few years over a century since the Russian Revolution, a century since the Red Army was defending that revolution during the civil war, and since International Workers’ Day went by several days ago, I find it useful to reflect on the current state of political affairs. We are seeing not only the usual immiseration of the world under neoliberal capitalism; we are–according to the predictions of many–about to experience a global financial meltdown, the destruction of the entire economic system, plunging millions into poverty (according to such sources as Oxfam), or those already impoverished into even worse poverty.

This looks like the kind of thing Marx predicted in Capital, Vol. III, the final self-destruction of the capitalist mode of production, its crumbling under its own contradictions. Here’s the important question, though: are we leftists going to seize the day and bring about a socialist revolution?

I’m not suggesting doing such a thing would be anywhere near easy, what with the militarized police and the general brainwashing of the public against not only Marxism-Leninism, but against anything even remotely like socialism, that is, the popular ‘big government, free stuff’ Sanders-speak. The difficulty of fighting for communism, however, doesn’t detract in the slightest from the urgency of the situation.

Along with the exacerbation of the plight of the poor, in the form of lockdowns preventing many workers–already living from paycheque to paycheque–from being able to pay for basic necessities, there is the outrage of yet another bailing out of the banks and other big financial institutions; and there’s been another huge transfer of wealth upward to oligarchs like Bezos.

Predictions have been made that the lockdowns–due to all this coronavirus hysteria–will throw millions out of work, meaning people won’t be able to pay rent, so many of them could be thrown out onto the street, causing a huge rise in the lumpenproletariat. Since many Americans’ health insurance coverage is tied to their jobs, this mass unemployment will also mean massive healthcare loss.

The coronavirus–a real disease, one that gets some people sick, kills some others (mostly the elderly and those with pre-existing health conditions), and has little or no effect on most other people–has been convenient for the ruling class, and for many reasons. It can be used as a media distraction from imperialist aggression in the Middle East, the economic collapse, and the upward transfer of wealth (including furlough schemes). The West can scapegoat China with it. Lockdowns can be advantageous in stifling protesting, particularly in places like France. “Social distancing” can prevent us from coming together, organizing, and protesting.

On the other hand, as for those whose lives really are threatened by COVID-19, we have seen the inadequacy of the American healthcare system laid bare, to say nothing of the incompetence of the Trump administration and their pathetic response to the crisis. The US saw an opportunity to elect someone who promised to provide universal healthcare, but Sanders–as he was in 2016–was just a sheepdog used to lure voters over to the DNC, a point proven by his having dropped out of the race again and his supporting Biden. Now, Biden’s brain, remember, is turning into mashed potatoes; and even if it weren’t, judging by his political record, one finds it difficult to determine who is more right-wing, him or Trump.

Of course, even if Sanders were on the level, his reforms would be far from adequate; and even if he could legislate the corporate oligarchs out of their wealth (something they’ll never allow him to do, of course), he is at best a mere social democrat, one of those ‘leftists’ who have never shown any principled opposition to imperialism, Zionism, etc. Sanders has distanced himself from the Venezuelan “dictator,” Maduro…who, incidentally, has had free and fair elections, not that you’d know about that, thanks to the lies in the mainstream media.

The social-democratic faults of the Second International are why I take a hard line in pushing for socialism, that is, along Third International lines. At first glance, my position on this may seem extreme, but we are living in a world in which Biden and Macron are seen as moderate!

When a train is rushing towards a cliff where the bridge is out, we don’t take the ‘moderate’ position of sitting at our seats, thinking, “Well, at least we aren’t rushing to the front of the train and falling off the cliff first, as the right-wingers are.” We rush to the back of the train and jump off, instead.

Let me elaborate on my train analogy. Our current political situation is the train rushing towards the cliff where the bridge-tracks are broken. Income inequality continues to worsen. US imperialism is continuing its bellicosity against China, Iran, Russia, Venezuela, etc. Even when the COVID-19 crisis dies down, it is possible that world governments may use fears of future viruses and flus to justify suspensions of democracy. Cash is getting increasingly replaced with digitized forms of money, something that, essentially, will benefit only the ruling class. There’s the continued ecocide, threatening everyone’s survival. That train is getting really close to the cliff.

Leaders like Trump, Bolsonaro, Bojo, and the fascists currently running Bolivia are running to the front of the train. Biden, I’d say, is walking in that direction…maybe doing a light jog. Turdeau [sic], the prime minister of my country, as well as our average mainstream politicians, are staying at their seats. People like Sanders are moving to the back seats and sitting down there. They’re all going off the cliff with the train; there’s no substantive difference among any of them.

So, who’s running to the back of the train and jumping off? The true anti-imperialists, that’s who! The Marxist-Leninists, whom I call ‘tankies‘ with the utmost affection. I speak well of them because, in spite of the difficulties they had in the 20th century, they set the example we need to follow. They not only achieved successful revolutions, they also built socialism, demonstrating that another world is possible, proving that there is no TINA.

Such socialist states as the USSR, Cuba, and China under Mao established universal free healthcare, equal rights for women, free education up to the university level, affordable housing, and full employment. They also aided Third World countries in their struggle for liberation from imperialism and colonialism. These achievements greatly overshadow the problems that occurred in such periods as the 1930s Soviet Union, the bad start of the Great Leap Forward, and the Cultural Revolution.

Stalin‘s leadership, which led to the defeat of fascism, alone has earned him the honour of being called a hero. He didn’t drop out of the sky; I don’t see him in terms of a cult of personality; he did a few things I wish he hadn’t; but for us to have a successful second revolution, we’ll have to do all we can to clear Stalin‘s name of such bourgeois slanders as ‘totalitarian dictator’ and ‘genocidal maniac.’

What’s more, the economic growth China has enjoyed since Deng took over, raising the country from Third World status to the second largest economy in the world, proves the superiority of state-planned economies to the anarchy of the “free market.” Accordingly, the socialist states’ response to COVID-19 has been vastly superior overall to that of the West. All attempts by imperialism to stifle China’s rise must be opposed, regardless of how one may feel about the country’s use of the market. One must prioritize primary over secondary contradictions, realizing that the US/NATO ‘alternative’ to China is totally unacceptable; so those ‘leftists’ who gripe about how actually-existing socialism falls short of their lofty ideals should know what they can do with their sour grapes.

Though most of the socialist states of the 20th century tragically succumbed to capitalism in the 1990s, we can learn from their mistakes and try again in this century. We have to, and quickly…for that racing train is getting ever closer to the cliff.

I am in no way qualified to map out a plan as to how to accomplish this feat. I’m just one blogger among many throwing his feelings onto a computer screen. But we do have to do more than just complain about the sorry state of affairs today on social media, as so many of us do.

We must get organized. I, unfortunately, live on a small East Asian island among China-bashers who have no revolutionary potential at all. Don’t get me wrong: Taiwanese are nice people, and I like them very much (I wouldn’t have chosen to live here for over twenty years if I disliked them!), but they are also–I’m sorry to say–far too quiescent towards the imperial agenda, and adoring of traditionalist authority, to take up the mantle. I won’t be raising up a movement of revolutionaries here any time soon. I can only reach out to you, Dear Reader, here online.

A revolution must be planned way beyond just impromptu general strikes. We must be careful not to bungle this, if we really decide to do it. Hegel wrote of history repeating itself. Marx wrote of history repeating its tragic self as farce the second time around (e.g., the tragedy of 20th century communism…yet, what of 21st century socialism?). Normally, I prefer Marxian materialism to Hegelian idealism, but when it comes to Revolution 2.0, I hope we get the Hegelian reprise, a non-farcical one.

Guns

The people must acquire the power
and guard against
letting
the rich

return on top with all their guns
and tanks and planes
to kill
us all.

From guns’ barrels grows all our power.
Our trigger fingers–
hands grip
the handles.

If we don’t wield the guns, they will:
they’ll turn things
upside down
once more.

Once more,
we’ll have
those bourgeois boots
upon our heads, stomping on us.

We cannot keep the enemy
at bay unarmed.
It’s us,
or them.

When they’ve no guns to point at us,
the ballot will
replace
the bullet.

No peace or freedom comes from dreaming.
Repose succeeds
the worthy
work

to change thing-love to people-love.
To end the wars,
erase
the rich.

The birth of love means death of hate.
The greedy bleed,
then we
can heal.

For peace, one must prepare for war.
For empty guns,
fire out
the rich,

those wealthy bullets; make them fly
out fast and far.
With them
expelled,

we’ll fill the void instead with food,
we’ll fill the holes their bullets made,
we’ll fill the gap ‘tween rich and poor,
and glut our hungry heads with school.

Sour Grapes

A number of years back, when I wrote this blog piece (scroll down to Part III–The Sins of State Socialism), it was at a time when I was only beginning to learn about socialism (at the age of fifty as of this post, I’ve been a late bloomer on the left). I considered myself an anarcho-communist at the time, and I knew very little about Stalin, Trotsky, Mao, etc., beyond what the usual imperialist propaganda tells us.

Accordingly, I made the naïve assumption, as given in Part III of the above-linked blog post, that the “somewhat more democratic nature” [barf] of Trotskyism and the Fourth International is preferable to Stalin and the Third International. I also naïvely assumed that Socialism in One Country is alien to the internationalist spirit of communism, and that Permanent Revolution is what socialists should be prioritizing.

It didn’t take me too long to see the error in my thinking. (As I’ve already pointed out a number of times in other posts, consider my more recent ones to be accurate reflections of my beliefs–not so much my older ones; I haven’t deleted or updated the erroneous older ideas because firstly, I sometimes like to look back and compare old ideas to new, to see how my thinking has changed over the years, and secondly, because I’m simply too lazy to bother revising all that old writing.)

Even with this change of heart, though, I chose to read The Revolution Betrayed in order to get a chance to see Trotsky’s side of the story. I recently finished reading it, and I must say that I am not impressed. I’ll give my reasons for this.

Crucial to understanding how wrongheaded is Trotsky’s perspective is to see how dated the arguments are. The book was published in 1937, and barely a decade later, one could see how justified Stalin’s decisions were…provided one doesn’t rely on such spurious sources as Robert Conquest and The Black Book of Communism.

If Trotsky had won the power struggle over Lenin’s succession in the late 1920s, and if he had applied his interpretation of permanent revolution–as opposed to fortifying the Soviet Union (socialism in one country)–the Nazi invasion, which occurred no later than the year after he was assassinated, would have been a success, and all that the communists had fought for would have been in vain. Recall also Lenin’s own words in “On the Slogan for a United States of Europe”: “Uneven economic and political development is an absolute law of capitalism. Hence, the victory of socialism is possible first in several or even in one capitalist country alone.” (Tucker, p. 203) Evidently, socialism in one country isn’t so anti-Marxist as it would seem.

Speaking of anti-Marxism, Trotsky, in spite of his pretensions as a socialist, was less interested in the good of socialism than he was in acquiring power for its own sake. The man was known for his stubbornness and arrogance (if not outright narcissism) and his opportunism (of which he hypocritically accuses the ‘present communist “leaders”‘ on page 232 of his book), having jumped ship and joined the Bolsheviks just before they took over the Russian government in October/November 1917. In contrast, Stalin–despite his undeserved reputation as a ‘power-hungry, genocidal maniac’–asked to resign from his position as General Secretary no less than four times.

Trotsky didn’t lose the power struggle to Stalin out of a lesser lust for power; he lost because he lost. He lost because the Russian people knew they needed to build up a strong defence for the nation, especially with the growing Nazi threat. The lack of successful communist revolutions outside the USSR at the time reinforced an understanding of that reality.

When reading through The Revolution Betrayed, I find it next to impossible to verify whether or not Trotsky’s sources are reliable (no footnotes). He’d been exiled from the USSR for about eight years, and so he wouldn’t have had first-hand access to any information on the goings-on of Soviet government, industry, agriculture, the status of women, etc. Yet he wrote as if he knew of all of these things in minute detail. How could he have known what he’d claimed so confidently to have known? Needless to say, he didn’t have the kind of access to information that we have in today’s online world.

Of course, he had his sympathizers and followers in the Soviet Union sending him his source material and statistics…but who were these people? The USSR was honeycombed with traitors in the 1930s, including pro-fascist ones who were working hard to pave the way for the Nazi invasion. The Holodomor hoax was being circulated at the time, Yagoda and Yezhov were up their mischief, all of which the bourgeois media blames on Stalin, among other schemes and forms of sabotage.

It’s been said many times, many ways, and by many people: Trotsky was a liar. His followers, those providing him with his dubious source material, were and are liars. This kind of propagandizing was picked up by such various anti-Soviet propagandists as Robert Conquest, Nikita Khrushchev (in his ‘secret speech‘), anarchists like Emma Goldman, George Orwell (recall his sympathetic portrayal of Snowball in Animal Farm), Noam Chomsky, etc. Despite having ‘leftist’ credentials, Trotskyism has been a darling of the political right for 80-90 years; capitalists have been able to use these anti-Soviet polemics to legitimize their critiques by saying, ‘See? Even leftists admit that Stalin was awful!’

So, what was Trotsky’s motive in writing smear campaign after smear campaign against the USSR? As I see it, sour grapes. When losing the succession to Stalin, a man he foolishly underestimated, egotistical Trotsky must have experienced narcissistic injury on a level comparable to Hillary’s humiliating loss to the Donald in 2016. And in a manner comparable to the DNC’s baseless Russiagate fabrications, Trotsky began inventing stories about the corrupt bureaucracy, oppression of the Russian people, and the subversion of Soviet democracy. Narcissists try to destroy what they envy by characterizing the good that they envy in someone as being rotten; this imagined rottenness, however, is just a projection coming from the narcissists themselves.

Stalin, with his many more years of experience as a Bolshevik, and therefore greater dedication to their cause, was the obvious choice over Trotsky. The Bolsheviks, moreover, believed in the peasants, as did Mao: Trotsky didn’t believe in them, thus alienating them from him. Stalin’s prioritizing of protecting the Soviet Union against future invasions (a fear keenly felt less than a decade after the Russian Civil War of 1918-1922), as against Trotsky’s quixotic dreams of revolution after revolution after revolution (which hadn’t succeeded in the 1920s), was simply common sense.

Had Trotsky been a socialist worth his salt, he’d have gracefully accepted defeat, wished Stalin the best of luck as the new leader and supported him in any and every way he could, and respected the people’s wish to focus on building socialism in the USSR and making people’s lives better, as over the exhausting efforts of perpetuating revolutions worldwide, with little interest in protecting their already successful one. In other words, Trotsky didn’t care about worker solidarity…he only cared about his wounded ego.

Trotsky characterized the Gulag as “concentration camps” on, for example, page 213 (twice); incidentally, the CIA itself acknowledged that the Gulag, from which 20-40% of prisoners were released in any given year, was nothing like the Nazi death camps. Trotsky also used Mussolini’s term “totalitarian” several times in his book (for example, on page 210) to describe Stalin’s government (which was much more democratic than is assumed). Such characterizations of the USSR reek of propaganda, yet millions of readers uncritically read Trotsky’s work, thinking they’re getting an accurate assessment of the 1930s Soviet Union.

Now, there are ways of frankly discussing the errors and problems of the time without advocating an overthrow of the Soviet government (as Trotsky does, for example, on pages 214-219; check out this quote from page 217–“the bureaucracy can be removed only by a revolutionary force…To prepare this and stand at the head of the masses in a favorable historic situation–that is the task of the Soviet section of the Fourth International.”)…but overthrow was what he wanted; that was the point. He didn’t want to advance socialism; he wanted power.

And what of spreading revolution beyond socialism in one country? Did that not happen from the end of World War II? The Eastern Bloc was established; four years later, Mao took China; ten years after that, there was the Cuban Revolution (and Che took his inspiration from Stalin, not from Trotsky), and the USSR was supporting Third World liberation movements all over the place. There’s your permanent revolution, Leon: it’s just a matter of waiting for the right time to come, as Lenin discussed in his paper, ‘The Symptoms of a Revolutionary Situation” (Tucker, pages 275-277)

Though Trotsky complained in his book about the problems in the Soviet Union of the 1930s (probably more imagined than real), since his assassination, we know of the glorious successes that Stalin achieved by the time of his death in 1953: the defeat of fascism (due mostly to his leadership), the transformation of Russia from a backward, agrarian society into an industrialized, nuclear-armed superpower, affordable housing for all, collectivized agriculture ending the famines, full employment, free healthcare and education, equal rights for women, and huge economic growth. I’ll bet you couldn’t have outdone Stalin, Leon, had you succeeded Lenin.

So, that’s my assessment of Trotsky. In sum, apart from his contributions to the Red Army’s defeat of the White Army during the Russian Civil War, there isn’t much to say in his favour. Anything good in his Marxist writings is–to my knowledge, for what that’s worth–excelled in the writings of his predecessors, Marx, Engels, and Lenin, so I suggest reading those instead, Dear Reader.

As for Trotskyists, I’d say they are, at best, inferior Marxists who may be well-intentioned, but who’d do better by reading more of the three authors I recommended above, as well as Stalin and Mao. At their worst, though, Trotskyists are dangerous, lying counterrevolutionaries. Contributors on Trot websites like the WSWS and Left Voice (who may or may not be actual Trotskyists) may sometimes write informative articles, provided they don’t add claptrap like, “…as Leon Trotsky once said,” “Join the Fourth International!”, or drone on about the ‘evils’ of “Stalinism.” Readers of Trot rags must be able to discern between fact and agitprop.

While I don’t like violence, I must acknowledge that the assassination of Trotsky was necessary. The USSR in 1940 was in a precarious position with the looming Nazi threat, and Trotsky’s polemics and lies were just adding to the danger against the Russian people. The dissolution of the Soviet Union in 1991 shows how real that danger was.

As Stalin himself once said, “What would happen if capital succeeded in smashing the Republic of Soviets? There would set in an era of the blackest reaction in all the capitalist and colonial countries, the working class and the oppressed peoples would be seized by the throat, the positions of international communism would be lost.”

As we know from the metastasizing of neoliberalism since the dissolution of the USSR, we can see how prophetic Stalin was being; and from this growing catastrophe, we can see how wrong Trotsky was to oppose Stalin. After all, neocons evolved from Trots; accordingly, “permanent revolution” has evolved into permanent war.

Beware of those who pretend to be leftists. Not all friends are comrades.

Leon Trotsky (translated by Max Eastman), The Revolution Betrayed, Dover Publications, New York, 1937

Robert C. Tucker, The Lenin Anthology, W.W. Norton and Company, New York, 1975

Analysis of “It’s a Wonderful Life”

It’s a Wonderful Life is a 1946 film directed by Frank Capra and starring James Stewart, Donna Reed, Lionel Barrymore, and Henry Travers. It’s traditionally watched on the TV by the whole family at Christmastime, even though only about one hour of the two-hour, fifteen-minute film takes place at that time of the year (it wasn’t even originally intended as a Christmas film), and Christmas is only peripherally depicted during that time.

It is one of the most loved films of all time, even though it was viewed with suspicion by the likes of the FBI, the House Un-American Activities Committee (HUAC), and Ayn Rand, who regarded it as subtle communist propaganda for its vilifying of Mr. Potter (Barrymore) as an example of the quintessential, greedy capitalist.

Though Capra had left-leaning scriptwriters like Dalton Trumbo and Clifford Odets write drafts (which weren’t used) for the screenplay, he was actually an anti-FDR conservative who was using It’s a Wonderful Life to appeal to people to strengthen their Christian faith. In Capra’s own words, he was trying “to combat a modern trend toward atheism.”

Here are some quotes:

Mary: What’d you wish, George?

George: Well, not just one wish. A whole hatful, Mary. I know what I’m gonna do tomorrow, and the next day, and the next year, and the year after that. I’m shakin’ the dust of this crummy little town off my feet and I’m gonna see the world. Italy, Greece, the Parthenon, the Colosseum. Then, I’m comin’ back here and go to college and see what they know… And then I’m gonna build things. I’m gonna build airfields, I’m gonna build skyscrapers a hundred stories high, I’m gonna build bridges a mile long…
*************

“What is it you want, Mary? What do you want? You want the moon? Just say the word and I’ll throw a lasso around it and pull it down. Hey. That’s a pretty good idea. I’ll give you the moon, Mary.” –George

*************

George: Mary… [picks up Mary’s robe, which is lying on the ground] Okay, I give up. Where are you?

Mary: Over here in the hydrangea bushes.

George: Here you are. Catch. [He is about to throw her the robe, but reconsiders mischeviously] Wait a minute. What am I doing? This is a very interesting situation! (This line was repeated by Jimmy in the 1940 film “No Time for Comedy”).

Mary: Please give me my robe.

George: Hmmm…A man doesn’t get in a situation like this every day.

Mary[Getting annoyed] I’d like to have my robe.

George: Not in Bedford Falls, anyway.

Mary[thrashing around in the bushes] Ouch!

George: Gesundheit. This requires a little thought here.

Mary: George Bailey! Give me my robe!

George: I’ve heard about things like this, but I’ve never thought I would be in one…..not in Bedford Falls anyway.

Mary: Shame on you. I’m going to tell your mother on you.

George: Oh, my mother’s way up the corner there.

Mary: I’ll call the police!

George: They’re way downtown. They’d be on my side, too.

Mary: Then I’m going to scream!

George: Maybe I could sell tickets.

**********

“Now, hold on, Mr. Potter. You’re right when you say my father was no business man. I know that. Why he ever started this cheap, penny-ante Building and Loan, I’ll never know. But neither you nor anybody else can say anything against his character, because his whole life was…Why, in the twenty-five years since he and Uncle Billy started this thing, he never once thought of himself. Isn’t that right, Uncle Billy? He didn’t save enough money to send Harry to school, let alone me. But he did help a few people get out of your slums, Mr. Potter. And what’s wrong with that? Why…Here, you’re all businessmen here. Doesn’t it make them better citizens? Doesn’t it make them better customers? You…you said…What’d you say just a minute ago?…They had to wait and save their money before they even ought to think of a decent home. Wait! Wait for what? Until their children grow up and leave them? Until they’re so old and broken-down that they…Do you know how long it takes a working man to save five thousand dollars? Just remember this, Mr. Potter, that this rabble you’re talking about…they do most of the working and paying and living and dying in this community. Well, is it too much to have them work and pay and live and die in a couple of decent rooms and a bath? Anyway, my father didn’t think so. People were human beings to him, but to you, a warped frustrated old man, they’re cattle. Well, in my book he died a much richer man than you’ll ever be!” –George

**************

Mr. Potter: George, I am an old man and most people hate me. But I don’t like them either, so that makes it all even. You know just as well as I do that I run practically everything in this town but the Bailey Building and Loan. You know, also, that for a number of years I’ve been trying to get control of it. Or kill it. But I haven’t been able to do it. You have been stopping me. In fact, you have beaten me, George, and as anyone in this county can tell you, that takes some doing. Now take during the depression, for instance. You and I were the only ones that kept our heads. You saved the Building and Loan, I saved all the rest.

George: Yes, well, most people say you stole all the rest.

Mr. Potter: The envious ones say that, George. The suckers.

**************

“Strange, isn’t it? Each man’s life touches so many other lives. When he isn’t around he leaves an awful hole, doesn’t he?” –Clarence Odbody

“You see, George, you’ve really had a wonderful life. Don’t you see what a mistake it would be to throw it away?” –Clarence

[Inscribed in a copy of Tom Sawyer] “Dear George, remember no man is a failure who has friends. Thanks for the wings, Love Clarence.”

**************

Zuzu[after a bell on the tree rings] Look, Daddy. Teacher says, every time a bell rings an angel gets his wings.

George: That’s right, that’s right. Attaboy, Clarence!

What the film is really about is how humble people often achieve things far more important than the pretensions with which the rich and powerful impress us. The film begins with the recruitment of a rather bumbling, slow-witted angel (Travers), Clarence Odbody, who must convince George Bailey (Stewart) not to kill himself by making him realize that his humble life, fraught with difficulties as it may have been, is still a life that has achieved terrific things and touched many hearts.

We will see that Clarence, as simple as he is, also achieves a great thing by saving George from his despair. Small people can, and often do, do big things: this is the real message of the movie. In contrast, the rich and powerful big shots often, if not typically, do very little good for the people. These are the Potters of the world, who do much more harm than good.

It’s these Potters that the right-wing ideologues want to defend from ‘vilification.’ What people like J. Edgar Hoover and Ayn Rand didn’t want to admit to is how easy it is to see capitalists like Potter as selfish and mean-spirited: all one has to do is see the effects of their selfishness and greed when they lobby to privatize healthcare, when they support imperialism in the Middle East, when landlords jack up the rent and make housing unaffordable, throwing people out on the streets, only then to put up spikes and criminalize feeding them. One doesn’t have to be a communist to see what’s wrong with the Potters of the world. But I digress…

Back to the movie. Ever since he was a boy, George Bailey has dreamed of doing great things: traveling the world, building things, etc. But he knows the danger of letting his small, humble, and boring, but beloved town of Bedford Falls be taken over by Potter, so he cannot leave and pursue his dreams…especially not when his father dies.

He has a close, affectionate relationship with his family and friends. As a boy in winter, he saves his younger brother, Harry, from drowning in a lake, losing the hearing in his left ear in the process. George is always losing things of his own so he can give to others.

I’m impressed with the kindness and gentleness of his father, who never yells when his sons act inappropriately or wish to do so. (I wish my own, Potter-like father could have been more like George’s.) When the boy gets mad at mean old Potter, his dad deals with his anger in all patience; years later, when Harry is about to go to a party, their dad firmly tells him not to have any gin…but in a gentle voice.

In spite of the Baileys’ harmonious household, though, there’s the stereotyping of the black housemaid, Annie (Lillian Randolph), as a “mammie” (recall, in this connection, the racial stereotyping of Sam in Casablanca). Paul Robeson would hardly have approved, so it becomes harder and harder to link this film with communism. This all goes double for George twice wishing he had a million dollars, then saying, “Hot dog!

Much of the right-wing ire against this movie is centred around Mr. Potter as a banker; yet the Bailey Building and Loan is also a kind of financial institution, a kind of bank. The contrast isn’t between capitalism and communism–it’s between big, but unethical business and small, but ethical business.

Real communist sympathy would have been represented with a crushing of Potter’s banking empire, a symbolic revolution; but he isn’t even charged with theft of the Baileys’ $8,000 after George’s dim-witted Uncle Billy (Thomas Mitchell) foolishly leaves the money wrapped in Potter’s newspaper. This theft is an unresolved injustice that somehow escaped the notice of the strictly moralistic Production Code, the members of which always insisted on showing good prevailing over evil in cinema, to edify the audience.

No threat to the existing capitalist order is even implied in this movie. The closest that the Bailey Building and Loan comes to being anything like socialism–in providing cheap homes for people like Mr. Martini (William Edmunds) and his family in Bailey Park, so these poor people don’t have to live in Potter’s slums–is, if anything, that compromise between socialism and capitalism known as social democracy…and recall that Capra didn’t even like FDR’s New Deal.

So the right-wing opposition to this film should be seen not in the light of the film itself, but in the light of the attitude of the right-wingers themselves. No form of capitalism is capitalistic enough for them; the ‘free market’ is never ‘free’ enough for them. So any act of generosity from the Building and Loan is deemed ‘communist’ in their tunnel vision.

Many attempts, typically disingenuous ones, have been made by capitalists to present a ‘kinder, gentler’ version of their economic system. One can debate the merits or demerits of their efforts (such as Ocasio-Cortez‘s Green New Deal, or Elizabeth Warren‘s attempts to create a ‘more ethical’ form of capitalism), but the point is that they’re still working within a capitalist framework. Private property remains intact in their systems; commodities are produced to make a profit; capital is still accumulated. All of these things are preserved in It’s a Wonderful Life. The Building and Loan isn’t even remotely socialist, so when right-wingers complain about the film’s ‘communist propaganda,’ they are being dishonest.

The whole point of the film, rather, is to see value in humble things, and to enjoy oneself even in humbling situations. At the high school graduation dance, two Othello and Iago-like boys–the former annoyed that Mary (Reed) would rather talk with George than listen to his endless prating–play a prank on Mary and George while they’re dancing the Charleston: the boys open a crack in the dance floor to expose the swimming pool underneath. When the two dancers fall in the water, instead of getting upset, they just laugh and continue dancing in the water. Their unbreakable high spirits inspire all the others, even ‘Othello’ and ‘Iago,’ to jump in the pool, too.

As George and Mary are walking home in their neighbourhood, they pass by a dilapidated old house. They make wishes and throw rocks, the breaking of windows supposedly making their wishes come true. Mary loves the house, in spite of (or perhaps because of) its terrible state of disrepair. She’d love to live in the house with a family and fix it up. (In fact, this is what she’s wished for: to marry George and raise a family in that house, which of course is a wish come true).

This love of what is low and modest, a wish to redeem it and make it into something good, is a Christian message: “But God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the things which are mighty” (1 Corinthians 1:27).

While it is true that communists also wish to raise up what is base and humble, it was never Capra’s intention to spread socialist ideas, for the reasons I mentioned above. Recall that anti-communists complain about the “totalitarian” tendencies of the Soviet Union, not what it did to help the poor, because the capitalist is notorious for not caring about the poor.

Mr. Potter’s greed and meanness can be seen in Christian, and not so much anti-capitalist, terms, too. Recall what it says in 1 Timothy 6:10, “the love of money is the root of all evil.” Also, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” (Mark 10:25)

So, the battling between George and Potter, from Capra’s religious and conservative point of view, is not a battle between socialism and capitalism, but between the materialist atheist and the Christian who cares about his community. In his despair, George prays, even though he hasn’t normally been a religious man. The ultimate answer to his prayer, in the form of Clarence, gives George the faith in God that Capra was hoping to inspire in people.

That people like J. Edgar Hoover and Ayn Rand (she who considered selfishness to be a virtue [OK, she called it “rational egoism,” but let’s be honest, that expression was always just a euphemism for rationalized selfishness], and who was an atheist), were opposed to this film–when its perceived communism was actually altruism–is an indication of how strong the link actually is between capitalism and selfishness. Recall in this connection a quote on capitalism that is often attributed to John Maynard Keynes.

Still, Capra’s film isn’t trying to make the capitalist seem evil and selfish. Consider Sam Wainwright (Frank Albertson), the fellow who always says, “Hee-haw!” He’s a well-loved character throughout the film, and he becomes a successful businessman. His success is envied by George, who wants to leave his dead-end Building and Loan (even if not to join Sam’s company “on the ground floor”), but Sam is in no way portrayed as an evil capitalist.

The right-wing critics of the film, being of the Gordon Gekko type, just don’t like seeing greed and selfishness, as personified in Potter, portrayed in a truthful manner. While many Christians are of the right-wing sort that defend the depredations of the “free market” and of imperialism, including the Israeli oppression of the Palestinians, other Christians are of the genuinely altruistic sort that recognize the evil of greed (see the Bible quotes above), the Church having included it among the seven deadly sins.

When a bank run almost ruins the Building and Loan, which happens right at the beginning of George’s and Mary’s honeymoon, the couple is forced to sacrifice their money to prevent their customers from going over to Potter in desperation and get only 50 cents on the dollar. George saves his bank at the end of the working day with only $2 left. Once again, the humble triumph, and proud Potter loses.

Instead of going on a beautiful vacation for their honeymoon, George and Mary have it in their crummy, leaking house during a heavy rainfall. Cabbie Ernie (Frank Faylen) and Police Officer Bert (Ward Bond) do their best to make the newlyweds’ dinner as sweet and romantic as possible, even singing a kind of serenade by the window, out in the rain. Again, modest resources are used to make the honeymoon the best it can be.

When World War II breaks out, it’s George’s younger brother Harry who wins the glory by saving the lives of men on a troop transport by shooting down kamikaze planes; but the contributions of George, Mary, and their mothers, as humble and unenviable as they are, still matter. Potter tempts George with a nice, high-paying job, which would grant him his dream of traveling in Europe, etc., but he quickly comes to his senses and won’t betray the Building and Loan.

When Christmas is approaching, and George loses the $8,000, he has to grovel before bitter old Potter, who–noting George’s life insurance–says he’s worth more dead than alive. Thus begins his suicide ideation. By focusing on his problems rather than his successes (i.e., all the friends he’s made by helping them), George takes his frustrations out on the very people whose happiness he should be most concerned with…his family. Later, he’s at the bridge, ready to jump, and Clarence saves him from suicide by, ironically, faking a suicide attempt of his own. By being saved by George, Clarence saves George.

Then, Clarence has George see a world in which George has never existed. Bert and Ernie don’t know him. Bedford Falls, taken over by Potter, is now “Pottersville,” a sin city littered with strip joints, bars, etc. (In this transformation of the town, we see not only how small people can do great things, that is, we feel the absence of those humble people and their achievements, but we also see the rotten fruits of the greed of rich big shots like Potter. So much for “rational self-interest.”)

Alienation permeates the town. Nick (Sheldon Leonard), the bartender/owner of the pub that was originally his boss Martini’s, is mean not only to George and Clarence, but also to former druggist Mr. Gower (H.B. Warner), a panhandler now, since George as a boy never stopped him from accidentally putting poison in a prescription. Finally, George’s own mother doesn’t recognize him, and Mary, a spinster at the local library, faints when he calls her his wife.

At the end of the ordeal, he sees the value in his life, and wants to live again. In spite of all his misfortunes, he’s thrilled to see “Pottersville” changed back to Bedford Falls. He doesn’t care that he’s going to jail: he just wants to see his family again.

And the movie ends not with an uprising against Potter and his business empire (which, by the way, would have been soooooooooo gratifying!), but with all of George’s friends and neighbours donating money to compensate for the $8,000 that Potter could easily have given back.

This isn’t a socialist ending: it’s an outpouring of charity. In fact, it’s an example of liberal thinking, that is, as liberalism was understood to be back in the mid-1940s. It’s a case of Christian, family values.

It isn’t communism; it’s just a kinder, gentler conservatism.

The irony in all these right-wingers’ attempts to smear the movie as socialist is that they have managed only to smear themselves. Only a Potter would see Potter as slandered.

Analysis of “Dawn of the Dead”

Dawn of the Dead is a 1978 zombie film written and directed by George A. Romero. It is, in a way, a sequel of sorts to his 1968 film, Night of the Living Dead, though it has none of the original cast or setting. Instead, it stars David Emge, Ken Foree, Scott Reiniger, and Gaylen Ross, with Tom Savini (who also did the gory make-up effects). Music for the Italian version of the movie (Zombi) was by Goblin (named “The Goblins” in the credits), in collaboration with Dario Argento.

Zombies are swarming the urban centres, and Stephen “Flyboy” Andrews (Emge), Francine “Fran” Parker (Ross), and two men from SWAT teams (Foree and Reiniger) escape in a helicopter and use a shopping mall as a kind of sanctuary, until a biker gang led by “Blades” (Savini) breaks in and brings in more zombies.

With his first zombie film, Dawn of the Dead is considered not only one of Romero’s best films, but one of the best horror films ever made, too.

Here are some quotes:

“Every dead body that is not exterminated becomes one of them. It gets up and kills! The people it kills get up and kill!” –Dr. Foster

“How the hell come we stick these low-life bastards in these big-ass hotels, anyway? Shit, man! This is better than I got!” –Wooley

*********

[coming across a Zombie storage room]

Roger: Why did these people keep them here?

Peter: ‘Cause they still believe there’s respect in dying.

*********

“We’re still pretty close to Johnstown. Those rednecks are probably enjoying this whole thing.” –Stephen

*********

Francine Parker: They’re still here.

Stephen: They’re after us. They know we’re still in here.

Peter: They’re after the place. They don’t know why; they just remember. Remember that they want to be in here.

Francine Parker: What the hell are they?

Peter: They’re us, that’s all, when there’s no more room in hell.

Stephen: What?

Peter: Something my granddad used to tell us. You know Macumba? Voodoo. My granddad was a priest in Trinidad. He used to tell us, “When there’s no more room in hell, the dead will walk the Earth.”

************

[Fran and Stephen are observing from the roof of the mall]

Francine Parker: What are they doing? Why do they come here?

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

************

“The normal question, the first question is always, are these cannibals? No, they are not cannibals. Cannibalism in the true sense of the word implies an intra-species activity. These creatures cannot be considered human. They prey on humans. They do not prey on each other – that’s the difference. They attack and they feed only on warm human flesh. Intelligence? Seemingly little or no reasoning power, but basic skills remain and more remembered behaviors from normal life. There are reports of these creatures using tools. But even these actions are the most primitive – the use of external articles as bludgeons and so forth. I might point out to you that even animals will adopt the basic use of tools in this manner. These creatures are nothing but pure, motorized instinct. We must not be lulled by the concept that these are our family members or our friends. They are not. They will not respond to such emotions.” [the gathered crowd starts arguing] “They must be destroyed on sight!” –Dr. Millard Rausch, scientist

*************

Roger: Aww, God! Oh, Jesus Christ!

Peter: What is it?

Roger: My bag! I left my goddamn bag in the other truck!

Peter: [stops driving the truck] All right, trooper, you better screw your head on.

Roger: [hyped tone] Yeah, yeah, yeah; c’mon, c’mon c’mon, let’s go!

Peter: [grabbing him by the collar] I mean it! Now you’re not just playin’ with your life, you’re playin’ with mine! Now… are you straight?

Roger: [subdued tone] Yeah.

*************

[looking at the approaching bikers]

Peter: Just three of them, huh?

Stephen: Holy shit!

Peter: They’ll get in. They’ll move the trucks.

Stephen: There’s hundreds of those creatures down there.

Peter: Come on, man, that’s a professional army. Looks like they’ve been surviving on the road all through this thing. Well, let’s not make it easy for them.

*************

[about to whack a zombie in the head with a machete] “Say goodbye, creep!” –Blades

*************

[Peter and Francine are flying off of the mall rooftop]

Peter: How much fuel do we have?

Francine Parker: Not much.

Peter: All right. [last lines]

People in a TV studio in Philadelphia are arguing on air over what to do about the zombie menace. (One of the workers behind the scenes is played by Romero himself.) Martial law has been declared in the city, requiring all residents to give over any killed zombies to the National Guard.

The residents of a housing project haven’t been complying with the martial law requirement to give over their dead, so SWAT teams have been sent there to get the zombies and punish the lawbreakers. The SWAT teams’ aggression reminds us of a truism from the first movie: the zombies aren’t the only mindless killers; in fact, since the housing project is full of Puerto Rican and black residents, Wooley, a member of one of the SWAT teams, imagines he has the right to hurl racial slurs at the residents while brandishing his gun.

Amid the explosion of violence, a black woman is horrified to see her man having become one of the undead. Not wanting to accept his horrible fate, she tries, in all futility, to communicate with him; his only replies are bites on her shoulder and arm, tearing off huge chunks of flesh, leaving her screaming in pain.

As we know, zombie bites turn a victim into another zombie. This process of turning the normal (who, recall, are often hardly less murderous themselves to begin with) into the undead can be seen to symbolize what Melanie Klein called projective identification, which goes beyond mere projection (imagining others to have one’s own personality traits) by actually manipulating others into embodying what one projects onto them.

Wilfred R. Bion‘s extension of projective identification is normally applied to preverbal communication between mother and infant, in which the baby–without a thinking apparatus to process the external stimuli that agitates it–projects its frustrations onto the mother, who then soothes the baby by containing its agitated reaction to the stimuli; she processes its harsh feelings, and sends a tolerable form of those feelings back to the baby. In therapy, an analyst may also play this maternal role for a patient, who is in the infant’s role.

Sometimes, however, this containment can be a negative experience, causing one’s agitation to become worse, instead of the soothing a baby gets from its mother. This aggravation of the agitation, a nameless dread, is what’s happening with the infecting bites of the zombies.

Bion used a feminine symbol for the container, thus making it into a yonic symbol; he used a masculine symbol for the contained, making it phallic. In the movie, the yonic bite wounds can be seen to represent a negative container, and the phallic zombie teeth can symbolize the negative contained. Zombie bites are a rape of the flesh, as it were. So this negative container/contained relationship, originally a preverbal form of communication between mother and infant, has now been regressed to in the zombies (i.e., a fixation at the oral stage), who have lost the ability to use language.

They cannot speak or respond to verbal communication because the trauma of being bitten by other zombies, or of being exposed to radiation, has plunged them into the fragmentary, undifferentiated world of Lacan‘s Real Order, where experience cannot be expressed in language or symbol. [Click here for more information on psychoanalytic concepts.]

The above description is the psychology behind why zombies are mindless killers who can’t communicate or connect with each other, or with anybody, for that matter. Their growing presence has resulted in a breakdown of the social order, because one cannot have communities of people who don’t relate to one another. The root cause of such breakdown is psychological trauma.

Trauma results in even greater breakdowns in society because people communicate only by killing, in the gruesome, cannibalistic form of the negative container/contained relationship described above. The urge to kill has become epidemic, and it’s not just among the zombies.

Racist SWAT team members like Wooley delight in killing Puerto Ricans and blacks; “rednecks” (as “Flyboy” Stephen calls them) in the rural areas make zombie-hunting into a sport. When one speaks of the fight-or-flight response to traumatic experiences, in these people we can see an example of the former response.

As for “Flyboy,” Francine, and SWAT team members Roger and Peter, however, we see the flight response; for at least in Peter, we see a look of reluctance on his face when he has to shoot zombies…especially if they’re children.

The four find a shopping mall, and even though it’s crawling in zombies, they decide to make it their sanctuary. The sight of zombies wandering about the inside of the mall is an amusing one; it’s an example of how Romero put social commentary in his zombie films.

Mindless zombies plodding about in a shopping mall represent how we are all too often more interested in buying things than in connecting with each other. (Recall what George Carlin once said about Americans in shopping malls.) Zombies’ only form of communication is cannibalism (in the negative container/contained form discussed above), just like how we all too often communicate only in ‘biting’ remarks. We fetishize commodities, never contemplating the sweat of workers who make the things we covet, and we snap at servers because of the slightest inconvenience.

(Dr. Millard Rausch denies that the zombies engage in cannibalism because the zombies never eat each other, but eat only ‘normal’ people. This, of course, misses the point: the message of Romero’s movies is that we ‘normal’ people aren’t fundamentally different from the zombies, in spite of appearances. Therefore, it is cannibalism when zombies eat the ‘normal.’)

This inability to communicate outside of biting (whether it’s literal biting, or it’s cutting remarks), fetishizing commodities at workers’ expense, and wanting things more than people (except in wanting people to destroy in order to aggrandize oneself)…these problems are all symptoms of alienation, which itself is the social sickness that results from the capitalist mode of production.

That the zombie menace can be related to capitalism leads us to another issue: the epidemic nature of the menace, spreading everywhere, is symbolically a global spread, and it can thus be related to the imperialism of late-stage capitalism.

Zombies kill mindlessly. “Rednecks” hunt and destroy zombies mindlessly. Racists like Wooley shoot and kill mindlessly. Similarly, soldiers in imperialist wars shoot and kill mindlessly, too, their victims often civilians.

“Flyboy,” Francine, Roger, and Peter just want to get away from all the killing and dying. Once the shopping mall is secure from zombie infiltration (e.g., the entrances have been blocked with trucks), they’ll be able to live reasonably normal lives again.

If we can associate a potentially global zombie apocalypse with imperialism, then we can associate this shopping mall oasis with the notion of socialism in one country. Any country in the world whose government refuses to comply with contemporary US/NATO global neoliberalism (such countries include Cuba, the DPRK, Venezuela, and pre-coup Bolivia) are targeted for regime change. The zombie-like opposition in those countries will wreak havoc and destruction…unless the countries (i.e., Cuba and the DPRK) have a sufficient defence.

Our four protagonists want just such a level of assured protection from external dangers, not just zombie dangers, but also disapproving humans who might find out about their set-up. When the four of them seem to have got that assured protection, they start to enjoy the use of the commodities in the shopping mall.

It may seem that their enjoyment of these things, for free, makes them as much a target of Romero’s social commentary as are the zombies, “rednecks,” and trigger-happy SWAT team members. Perhaps Romero intended it that way, but I beg to differ. The four protagonists enjoy the stuff, but not in a mindless, zombie-like way, so why not? They’ve been through hell: let them enjoy themselves. Besides, they see the commodities as use-values, the way a communist society would, not as exchange-values, as in capitalist society.

It’s only when two of them, Roger and “Flyboy,” lose their nerve and get the killer instinct themselves that they have their downfall, get bitten, and become zombies. The trauma of a close call or two happening to Roger, that is, when a zombie just about bites him before being shot in the head by Peter, spraying blood all over Roger’s face (which is like projective identification), makes him act wildly, recklessly, and forgetful of his bag (his fight-or-flight response)…hence, he gets bitten.

When “Flyboy” is on the roof with Francine, teaching her how to fly the helicopter, they’re spotted by a biker gang led by “Blades” (Savini). The violent and destructive nature of this gang shows how easily it can be associated with fascism. In fact, one of the gang members is even wearing an SS helmet.

So, the gang’s attack on the mall, removing the shield of trucks and letting all the zombies in, can be seen to represent such things as the Nazi invasion of the USSR in June, 1941, Mussolini’s fascists attacking Italian leftists in the early 1920s, and, in current events, Michel Temer and Jair Bolsonaro replacing Dilma Rousseff in Brazil, and the far right-wing coup in Bolivia…along with similar attempts made by the Venezuelan opposition, led by US puppet Juan Guaidó.

Whenever there’s a crisis in capitalism, as symbolized in this film by the social breakdown from the zombie pandemic, there can be two responses: a socialist, progressive one (symbolized by the efforts of “Flyboy,” Francine, Peter, and Roger), and a violent, destructive, fascistic one (represented by the biker gang).

That some bikers and zombies kill each other doesn’t invalidate my allegorizing: establishment capitalists and fascists fought each other, too, in WWII (i.e., Churchill vs. Hitler). The ultimate goal of both sides, however, was and is the same–the destruction of an alternative to a society of alienated, mindless killers and destroyers.

So, the zombie apocalypse, or “dawn of the dead,” is the beginning of the end: allegorically speaking, it’s late stage capitalism succumbing either to socialism or barbarism. There’s no third way–choose wisely from the only two options.

Analysis of ‘Belle de Jour’

Belle de Jour is a 1967 French film by Luis Buñuel, based on the 1928 novel of the same name by Joseph Kessel. It stars Catherine Deneuve as Séverine Serizy, a young and beautiful housewife who, unable to be intimate with her husband, Pierre (Jean Sorel), spends her midweek afternoons as a high-class prostitute while he, unsuspecting, is at work as a doctor in a hospital.

“Belle de Jour” (“beauty of the day”), the name Séverine adopts as a prostitute, is a pun on the French expression belle de nuit (“beauty of the night”). She isn’t available at night to satisfy her erotic desires, which involve BDSM, something her mild-mannered, bourgeois husband would never approve of.

Here are some quotes in English translation:

Pierre Serizy: I’d like everything to be perfect too. If only you weren’t so cold.

Séverine Serizy: Please don’t mention that again.

Pierre Serizy: I didn’t mean to upset you. I feel a great tenderness for you.

Séverine Serizy: What good is your tenderness to me?

Pierre Serizy: You can be very cruel when you wish.

“Forgive me.” –Séverine (repeated line)

“Pierre, please, don’t let the cats out.” –Séverine

Henri Husson: You should see a specialist about your obsessions.

Renee: He’s rich and idle. Those are his two main illnesses.

Henri Husson: Don’t forget the hunt. I also have a special weakness for the poor. I think of them when it snows, with no fur coats, no hope, no nothing.

“You go in. The women are there. You pick one. You spend half an hour alone with her and after you leave, you’re depressed all day. But what can you do? Semen retentum venenum est.” –Pierre, to Séverine

Séverine Serizy: I can’t understand women like that.

Henri Husson: It’s the oldest profession in the world. It’s mostly arranged by phone now, but the women in those houses are a special breed.

Séverine Serizy: I’m sure you know them well.

Henri Husson: Yes, I used to go a lot. I enjoyed it. There’s a very special atmosphere. The women are complete slaves. I remember a few around the Opéra. Especially one run by Anaïs. 11 cité Jean de Saumur. I have marvelous memories.

*************

Madame Anais: You’re nice and fresh. Just what they like here. I know it’s hard at first, but who doesn’t need money now and then? We’ll split it fifty-fifty. I have my expenses.

Séverine Serizy: Thank you very much, but I must be going.

Madame Anais: Come on. You’re just a bit nervous. I bet it’s the first time you’ve worked. It’s not really so awful.

**************

Madame Anais: You’re doing fine. You’re a big hit already. Mr. Adolphe is a simple man, so don’t get upset. Do what he wants. That’s all he asks.

Séverine Serizy: No, I want to go.

Madame Anais: What? You about done putting on airs? Where do you think you are? Go on!

**************

Monsieur Adolphe: No, you’re not running off now! Who do you think you are, you little slut?

[slaps Belle de jour]

Monsieur Adolphe: You get me excited and then pull me up short?

[pushes Belle de jour on the bed]

Monsieur Adolphe: You can put on airs for a while, but I’ve had enough!

[Belle de jour lies calmly on the bed]

Monsieur Adolphe: There. See? That’s more like it. So, you need the rough stuff, do you?

**************

Henri Husson: [In Séverine’s dream fantasy, she is wearing a long white, sleeveless dress] How’s your wife?

Pierre Serizy: Very well, thanks.

Henri Husson: Where is she?

Pierre Serizy: Right over there. Want to say hello?

Henri Husson: I’d love to. How are you little slut?

Pierre Serizy: Everything okay, you tramp?

Henri Husson: [throwing mud on Séverine] Old whore!

Pierre Serizy: Maggot!

Henri Husson: Sodomite!

Pierre Serizy: Scum!

Henri Husson: Fellatomane! Tramp! Harlot!

**************

Prof. Henri: I love you. I love you, I tell you. Now walk on me. Spit on me. Stomp on my face.

Charlotte: Dirty old man! Pig! I’ll teach you!

Prof. Henri: But I love you! Marquise, hit me harder!

**************

Duke’s Butler: [Fantasy sequence] Monsieur Duke, shall I let the cats in?

Duke: To hell with you and your cats!

“I’d slit my father’s throat for less, but friendship comes first. We’re not gonna fight over some slut, eh?” –Hippolyte

Marcel: Leave your stockings on. A girl tried to strangle me once. Poor thing.

Séverine Serizy: If you like, I won’t charge you.

Marcel: Naturally. Plenty of girls would love to be in your place.

**************

Séverine Serizy: Don’t tell Pierre.

Henri Husson: Pierre? I admire him more and more.

Séverine Serizy: Please don’t tell him. At least try to understand. I’m lost. I can’t help it. I can’t fight it. I know I’ll have to atone for everything one day. But I couldn’t live without it. Fine! Do as you like with me!

Henri Husson: No. Not now, anyway. I guess what attracted me about you was your virtue. You were the wife of a boy scout. That’s all changed now. I have principles, unlike you.

The film begins with a scene of Séverine and Pierre riding in a coach on a country road covered in autumn leaves. The jingling of sleigh bells is heard. Husband and wife declare their growing love for each other, but she remains cool to his sexual advances. Though normally gentle and sensitive to her wish not to rush into love-making (actually, they’ve already been married for a year, with him never having her…even once!), Pierre suddenly gets angry, orders the two coachmen to stop, and he tries to pull her out of the coach.

When she demands that he let her go, he has the two men grab her and take her out to the trees, where she, resisting all she can, is tied to one. Pierre tears away her top and bra to bare her back, and he orders the men to flog her. She begs him to stop.

During the flogging, she oddly asks Pierre not to let the cats out. When the flogging is finished, he tells one of the men to enjoy her while he smokes a cigarette and watches. The coachman’s kisses, on the back of the neck as he’s about to have her, cause her to close her eyes and sigh with pleasure.

The scene suddenly switches to her in her bed, with Pierre in his pyjamas, approaching. The whole coach scene has been a sex fantasy of hers…not a sexual assault.

In this fantasy, we can glean a number of things about her character. The jingling of the bells, a motif heard many times, and in many forms, throughout the movie during her sex fantasies, symbolizes the vibrating pleasure she feels in her vagina (the ‘bell’); the clappers of the bells (or their ball-bearings inside) can be seen to represent either her hymen–as we assume that her frigidity has made her wish to return to virginity, if it hasn’t kept her a virgin the whole time–or they represent a phallus jerking away inside her.

Either way, in this symbolism we see Séverine’s central conflict: to bang, or not to bang. She is cold to her husband’s passion, yet she fantasizes of wild, transgressive sex with strangers. Her name, a feminine version of Severin, the name of the main character of Venus in Furs, suggests her masochistic tendencies. Yet her beauty, as well as her urges to cheat on her man, suggests cruel, sadistic Wanda from the same novella.

So what we have in Belle de Jour is the sublation of the contradictions of sexual purity vs. licentiousness, of sadism vs. masochism, and of woman’s sexual subservience vs. her sexual liberation. In Venus in Furs, we had Severin’s arousal fuelled by opposites that are never properly reconciled (Sacher-Masoch, page 29); in this film, we see a constant unity of opposites…or at least an attempted unity of them.

‘Not letting out the cats’ seems to be a reference to the exposure of her genitals. While she says chats (cats) instead of chatte (pussy), this seems to be a distortion in her wish-fulfillment, a censoring of her erotic desires that is comparable to Severin’s use of Katzen in Venus in Furs (see my analysis–link above). Séverine says she wouldn’t have “the cats” let out, yet her eyes wish they’d be let out.

The next day, she and Pierre meet with Renée (Macha Méril) and Henri Husson (Michel Piccoli), this latter man being discomfiting to Séverine in how frankly he tells her of how “séduisante” she is. She rejects his sexual advances with a harshness she never uses on her gentle, nice-guys-finish-last husband; but over the course of the movie, we realize that Husson is involved in her dreams and repressed fantasies, too.

Recall her dream, much later on in the movie, of being with him at a table in a restaurant, the two grinning as they look in each other’s eyes: he breaks a wine bottle–symbolic of her broken hymen–and the two of them go under the table, where he gives her an envelope, symbolic of sex (i.e., a phallic letter in a yonic envelope). Pierre and Renée are at the table, too, fairly indifferent to it all, beyond his mild curiosity. Séverine wants Husson, but she’ll never admit to this.

I mentioned earlier the many sublated contradictions in this film; but there is one contradiction that cannot be reconciled, no matter how hard Séverine tries. This is the contradiction between her hypocritical bourgeois morality, her wish to retain her respectable public image, and the satisfaction of her private, transgressive desires.

Exposing bourgeois hypocrisy is a favourite theme of Luis Buñuel, and he pushes this theme to the hilt in this movie. Husson would seem to be Buñuel’s mouthpiece here, in his sardonic wish to expose Henriette’s, and later Séverine’s, wish to be prostitutes; but I suspect insincerity in him when he says he worries about the poor when left out in the cold…especially when we learn that he likes frequenting whorehouses, places where poor women are mercilessly exploited by pimps and madams.

Séverine’s wish to work for Anaïs (Geneviève Page), the madam of a high class brothel, is a strange one, apart from her already-established masochistic tendencies. These tendencies seem rooted in a childhood experience of having been touched inappropriately by a man: did the touching get carried any further…towards penetrative rape? We don’t know. In any case, it explains her frigidity (recall the repulsion towards sex that young Deneuve has acted out elsewhere in cinema).

Given that the film was made in 1967, during the rise of second-wave feminism and its drive to encourage housewives to leave the home and pursue careers, we find it curious that Séverine, a well-provided-for bourgeois housewife, should choose prostitution of all things as fulfilling work. Though she is escaping the patriarchal prison of the house and her husband as her only sexual partner, she is also willingly subjecting herself to the sexual degradation of being objectified and used by lecherous men.

In this contradiction, we see the controversy between anti- and pro-prostitution feminism. In her masochism, Séverine is subjecting herself to exploitation, as an example of the excesses of the pleasure-pain of what Jacques Lacan called jouissance; but unlike proletarian women and girls forced into such exploitation because of the poverty that capitalism creates, Séverine, as a bourgeois woman, freely chooses it.

Naturally, she is conflicted about selling herself at first. She meets Madame Anaïs, but tries to run away, making her procuress force her into yielding to such louts as the porcine Monsieur Adolphe (Francis Blanche). As a bourgeois woman, Séverine could easily leave; her masochistic jouissance, however, forces her to stay and service him. It is her need to preserve her hypocritical bourgeois public image that makes her unwilling to give her body over to male lust, not any feeling of disgust.

When she first learns, through her friend Renée, that a woman they know, Henriette, has been selling herself, Séverine says with a frown that it must be horrifying to have sex with strangers…yet the thought of becoming a prostitute herself is turning round and round in her mind. She later asks her husband about his experiences in brothels, which he says were few and ultimately unsatisfying; but when he says in Latin that semen retained is poison, she is disgusted with him.

This here is an example of the hypocritical bourgeois liberal mentality: her id has all these wild, untamed desires, in her case leading to the excesses of jouissance; but her harsh, overly-judgemental super-ego demands that she live up to the ego-ideal of a proper bourgeois lady. Small wonder her dreams and fantasies include her being either punished or degraded in some way. Her inner battleground is between her conscious and unconscious mind.

Buñuel’s critique of bourgeois moral hypocrisy is personified in Séverine, and expressed elsewhere by Marx: “But you Communists would introduce community of women, screams the whole bourgeoisie in chorus.

“The bourgeois sees in his wife a mere instrument of production. He hears that the instruments of production are to be exploited in common, and, naturally, can come to no other conclusion, than that the lot of being common to all will likewise fall to the women.

“He has not even a suspicion that the real point aimed at is to do away with the status of women as mere instruments of production.

“For the rest, nothing is more ridiculous than the virtuous indignation of our bourgeois at the community of women which, they pretend, is to be openly and officially established by the Communists. The Communists have no need to introduce community of women; it has existed almost from time immemorial.

“Our bourgeois, not content with having the wives and daughters of their proletarians at their disposal, not to speak of common prostitutes, take the greatest pleasure in seducing each others’ wives.

“Bourgeois marriage is in reality a system of wives in common and thus, at the most, what the Communists might possibly be reproached with, is that they desire to introduce, in substitution for a hypocritically concealed, an openly legalized community of women. For the rest, it is self-evident, that the abolition of the present system of production must bring with it the abolition of the community of women springing from that system, i.e., of prostitution both public and private.” —The Communist Manifesto, II: Proletarians and Communists

When Séverine finds the address of Anaïs’ whorehouse and approaches the door, a woman coming down the stairs makes her pretend she’s waiting at the elevator instead of wanting to knock on Anaïs’ door. Immediately before this hiding of her true intentions, another childhood memory of hers runs through her mind: this time, we see little Séverine (about the same age as when that man inappropriately touched her) in church during Mass, refusing to take the Host in her mouth. We hear a man’s voice (that of Pierre?) ask, “Séverine, Séverine, what’s the matter with you?”

Reminded of the memory of the man touching her, we might wonder if there’s a connection between it and the scene during Mass. Is her refusal of the Host symbolic of childhood sexual abuse from the priesthood? Or does her guilt, including a fear of eating the body of Christ unworthily (1 Corinthians 11:27), fuel her masochism?

After a few sexual encounters with men like Adolphe, she seems to have processed the childhood trauma she suffered (or, at least, gotten over her bourgeois inhibitions), and now she feels more comfortable as a prostitute. She enjoys servicing an Asian client, who rings a tiny bell as she grins lasciviously at him, standing next to him without her panties on.

A masochistic professor (François Maistre) wants her to help him act out a fantasy of himself as her grovelling servant; but her failure to act out her part as he wishes causes him to bark orders at her, then demand that Anaïs get Charlotte (Françoise Fabian) to take Séverine’s place, for she apparently is only of use in the kitchen. As we can see, masochistic submission becomes dominance: more sublation of opposites. In fact, we can hear the professor ordering Charlotte to hit him harder.

Recall how Freud once said that every sadist is always at the same time also a masochist. Séverine is disgusted to see the professor lower himself so, yet in her fantasies, she’d lower herself much further. Séverine would never have liked Severin, in spite of herself.

Her dreams, as revelatory wish-fulfillments of her desires, continue. We hear cowbells clinking in the background as Pierre and Husson discuss the names of cows: Remorse and Expiation. Here we see an explicit link between Séverine’s masochism and her guilt feelings over cheating on the husband she’s not even once had sex with. He and Husson sling mud at her, symbolic of shit, while she’s tied up, wearing an angelically white gown; they call her “little slut” and “pig.” Her saintly raiment, sullied with the mud, is the sublation of sinner and innocent.

Remember how any ringing of bells, be they cowbells or jingle bells, symbolizes her sexual arousal; so she unconsciously enjoys Husson’s presence as well as his and Pierre’s symbolic defecating on her, though in her conscious mind, bad boy Husson repels her.

Later, she hears those coach sleigh bells in her dream about the Duke (Georges Marchal), who would have her play the role of his dead love in a coffin. In his passion for her as she lies practically naked in the coffin, wearing only a black see-through garment, we see the sublation of libido (part of Eros, the will to live) and Thanatos, the death drive…or the pleasure-pain of jouissance. (We’d need only hear the Liebestod as heard in the soundtracks of Un Chien Andalou and L’Age d’Or, and the scene would be perfect.) The coldness of her ‘corpse’ before the Duke suggests a displacement onto him of her frigidity towards Pierre.

Cats are heard meowing. The Duke’s servant knocks at the door, asking if his master wants him to let the cats in; again, in my interpretation, the cats are a symbolic reference to Séverine’s genitalia. The Duke curses at his servant about the cats, suggesting more of the hypocritical bourgeois reaction formation to any frank expression of sexuality.

Shortly after this cursing, the Duke slips down under the coffin with a guilty frown on his face. She feels a jiggling of the coffin, suggesting that the Duke is stimulating her genitals or buttocks in a perverse, disturbing way. After the encounter, and when she’s dressed, the servant brusquely kicks her out of the Duke’s mansion, to leave her in the rain: again, in her fantasizing, she must be punished for her jouissance; also, in the servant’s rudeness to her, we see the bourgeois hypocrisy in enjoying the services of a prostitute, but in also treating her as bestial and beneath the upper classes.

More dualities to be sublated are implied in Belle de Jour vs. belle de nuit, the opposition of day and night. Linked with this idea is the Duke’s reference, in his chat with Séverine at an outdoor café before their encounter in his mansion, to the soleil noir (“dark sun”), the sublation of jour and nuit. He also considers his sexually perverse encounter with her “a religious ceremony of some sort.” Sublation of the sacred and the profane.

Jouissance, especially the zesty, almost mystical, feminine kind that Lacan commented on, is a poetically resonant word when applied to Séverine’s sexual excesses. Apart from it meaning such things as “enjoyment” and “orgasm,” jouissance also refers to the enjoyment of property rights, which is instructive given her status as a bourgeois woman. In fact, Lacan’s notion of plus-de-jouir (“surplus enjoyment”) is inspired by Marx’s notion of surplus value, which–when applied to this film–is perfectly personified in the willing bourgeois prostitute.

The surplus value of Séverine’s masochistic pleasure-pain is something she, as a bourgeois woman, can enjoy and give up whenever she wishes to; but a proletarian prostitute is unable to escape her world of exploitation and degradation…herein lies the crucial difference. Having a madam force the girls into sex work is no less oppressive in principle than when a pimp forces them. For Séverine, though, as soon as she sees the danger in Husson finding out her secret (tempting him to tell Pierre), as well as the growing jealousy of her favourite client, Marcel (Pierre Clémenti), she can quit, and Madame Anaïs must accept it.

Séverine’s preference of the crude, violent bad boy Marcel as a lover, over sensitive but boring Pierre–in spite of how she must keep up appearances as his faithful wife–can be seen to symbolize how the hypocritical bourgeois liberal wants to be seen publicly as gentle and respectful of human rights; but when tensions rise in the world, even liberals will embrace violence to protect their class interests.

While Pierre, as a doctor, represents the gentle, liberal bourgeoisie, mafiosi Marcel and Hippolyte (Francisco Rabal) represent the nasty, violent, and even fascist-leaning side of capitalism (note how the mafia can be seen to represent capitalists in other movies). The two men beat up and steal from a man in an elevator, Epstein-like Hippolyte shows a sexual interest in the underage daughter of Pallas (Muni), and jealous Marcel attempts murdering his rival, Pierre, but ends up paralyzing him and putting him in a coma instead.

Séverine, in her overwhelming guilt, allows Husson to tell Pierre about her dalliances. She then sees her teary-eyed husband, emotionally destroyed and unmoving in his wheelchair (reminding us of Wanda’s wheelchair-bound husband before he died–Sacher-Masoch, page 20; recall another line from the novella: “Is there any greater cruelty for the lover than the beloved woman’s infidelity?”–page 4…Severin + Wanda = Séverine). Instead of having another sexy dream, though, she reverses course and has a wholesome one of her husband smiling, getting up from his wheelchair, and embracing her.

The film ends with the sleigh bells heard outside. She looks out the window and sees the coach riding down the road strewn with autumn leaves, as in the film’s beginning; a return to the beginning of the cycle, but without the couple as passengers. The empty seat is symbolic of Lacan’s notion that there is no such thing as a sexual relationship. There is sexual activity between men and women, of course (as we see constantly in this movie), but there is no rapport between the sexes, no harmony, as between her and Pierre. Their love is an illusion: at best, theirs is a Platonic friendship, and this–in combination with her superficially sexual relations with other men–indicates the general alienation felt in capitalist society.

This motif of autumn is important. It symbolizes her growing coolness towards her husband, and the fallen leaves suggest her fall from grace. Before, during the height of her jouissance at the brothel, she fantasized about Pierre and Husson shooting her in the head with phallic pistols out there in the woods, among the autumn leaves, the blood flowing from her head being symbolic, perhaps, of the pleasure-pain of getting a facial. She’s tied to a tree, her wound making her look rather like St. Sebastian: sublation of sinner and saint.

Now, however, having emotionally killed her husband, she can dream only of an unattainable return to innocence. Her shame doubtless will deter her from ever satisfying her desires chez Madame Anaïs. Will Husson finally have her? It’s doubtful, now that he knows she hasn’t the voluptuous virtue he thought she had.

There will be no more sublation of her sex fantasies with the reality of a prostitute’s life. In a futile attempt to assuage her guilt, she is compelled to escape reality and have innocent fantasies, of her restored husband, from now on. Now, she can only have pain sans pleasure. Fate has been most severe with Séverine.

Analysis of ‘The Time Machine’

The Time Machine is a science fiction novella written by H.G. Wells and published in 1895. The novella has spawned three movies and two TV adaptations, and the idea of time travel in general has inspired the premises of many popular sci-fi stories, films, and TV shows. His story is a warning that the future doesn’t necessarily bring progress.

Here are some quotes:

“There are really four dimensions, three which we call the three planes of Space, and a fourth, Time. There is, however, a tendency to draw an unreal distinction between the former three dimensions and the latter, because it happens that our consciousness moves intermittently in one direction along the latter from the beginning to the end of our lives…Really this is what is meant by the Fourth Dimension, though some people who talk about the Fourth Dimension do not know they mean it. It is only another way of looking at Time.” –The Time Traveller, Chapter I, pages 2 and 3

“Strength is the outcome of need; security sets a premium on feebleness.” –The Time Traveller, Chapter IV, page 36

“We are kept keen on the grindstone of pain and necessity and, it seemed to me, that here was that hateful grindstone broken at last!” –The Time Traveller, Chapter IV, page 39

“It is a law of nature we overlook, that intellectual versatility is the compensation for change, danger, and trouble. An animal perfectly in harmony with its environment is a perfect mechanism. Nature never appeals to intelligence until habit and instinct are useless. There is no intelligence where there is no change and no need of change. Only those animals partake of intelligence that have to meet a huge variety of needs and dangers.” –The Time Traveller, Chapter X, page 97

The novel begins with a group of men in the house of a man known only as “the Time Traveller,” who discusses the topic of his given namesake. Indeed, most of these men (except one named Filby) are referred to by their professions (“the Psychologist,” “the Provincial Mayor,” “the Medical Man,” etc.) rather than by their names: it’s as though their professions are somehow more important than who they are as people; since Wells was a socialist (more of a social democrat, really–contrast his notions of socialism with those of Stalin, with whom he would, decades after the publication of this novella, have an interesting conversation), his labelling most of the men by profession seems a comment on the social alienation inherent in capitalism.

The Time Traveller discusses the fourth dimension of time with the other gentlemen, speaking of time as if it could be measured on a plane: one can go up and down in length, or side to side in breadth, or back and forth in depth, on planes of the first three dimensions; but imagine going back and forth in time, or skipping points in time, instead of just following time forward, second by second, an eternal now emerging from the past and disappearing into the future, in only that direction.

The following Thursday, the Time Traveller is to meet with some of those men (including the first person narrator) and a few new ones (“the Editor,” “the Doctor,” “the Journalist,” etc.); but when he arrives, he walks with a limp, his coat is “dusty and dirty,” with a cut on his chin, “his hair disordered,” and his face is “ghastly pale…his expression…haggard and drawn, as by intense suffering.” (page 15) He’s just returned from the remote future, a harsh world in which he’s had some traumatizing experiences. Therefore, when he tells the men his story, we must keep in mind how distraught he is; and so his emotional state, among other things, will distort his perception of the events of the future.

The men are incredulous, of course, but willing to hear his story. So, the first-person narrator is giving the account based on his recollection of the Time Traveller’s words.

Frequently, if not typically, a first-person narration is unreliable, at least to some degree, since the narrator is incorporating, consciously or unconsciously, his own biases; but here we have the first person narrator (seeming to be socialist Wells: recall his enthusiastic remark, “To discover a society…erected on a strictly communistic basis.” [page 6]) giving an account based on another first-person narration, so in this story we have not one, but two biases!

These biases seem to be contradictory opposites, one with communist beliefs, the other with anti-communist leanings (those of the Time Traveller). In fact, a major theme of this novella is dualism, or a conflict between contradictory opposites. These include above/below, metaphorical heaven/hell, metaphorical gods/devils, light/darkness, and forward in time vs. backward in time.

The Time Traveller describes the great discomfort he feels from shooting forward in time (page 21; also briefly noted on page 100); this could be seen to symbolize the displeasure often felt by reactionaries when social progress is made; also, the discomfort from this forward movement could symbolize a fear of facing the uncertain future.

He stops the forward movement at the year 802,701. He gets out of the time machine and sees a giant white sphinx. Since he gets the impression that there has been great neglect in the care of his surroundings (e.g., “a long-neglected…garden,” and “suggestions of old Phoenician decorations” that were “very badly broken and weather-worn,” page 30), this sphinx is symbolically comparable to that of ancient Egypt in that this future world seems to be the end of a former great civilization. Great eras of history seem to rise and decline in cycles. (Also, that sphinx will contain the riddle of where his time machine will be moved, when he later discovers it missing.)

Further proof of such a civilizational decline, in his opinion, is when he meets the Eloi, small, curly-haired, simple-minded, childlike people who live in idleness, eating only fruit. He has expected great advances in civilization, knowledge, technology, and strength; but it seems the world has gone backward in many ways.

For the Time Traveller, intellectual growth is driven by the need to survive; the easy living of the Eloi has made them complacent, lazy, and weak. The large, palace-like buildings he sees them living in–with no small houses characteristic of England–suggest the communal living of communism (page 34), of which one suspects he disapproves (Having sat–at the novella’s beginning–with his middle-to-upper-middle class guests in the comfortable chairs he’s invented, and with a housekeeper, Mrs. Watchett, among other servants in his home, the bourgeois Time Traveller would naturally be opposed to socialism.). Elsewhere, he notes how the Eloi seem to have little differentiation in terms of sex, symbolizing the future equality of the sexes.

There’s more to this utopia, this Spenserian bower of bliss, than meets the eye, though. First, after having left the time machine for a while, he returns to where it has been left, only to find it missing! Someone took it? Who? The Eloi are too small to have moved such a heavy machine. Will he be trapped in this strange world forever?

After searching fruitlessly for it in the bushes and elsewhere, he concludes that someone must have hid it in the White Sphinx. Since it cannot have been the puny Eloi who have moved it, there must be another people he hasn’t encountered yet. He also notices wells, connections to the underworld, where he’ll find those other people.

Here, we’ve encountered the main dualism in the story: that of the opposition between the Eloi living above and the Morlocks living below. Their names are puns on, respectively, the Hebrew Elohim (gods), and the pagan god Moloch, this latter god requiring child sacrifices. In other words, the Eloi are being represented as the angelic ‘good’ people, and the Morlocks are being represented as the devilish ‘bad’ people. Given the Time Traveller’s obvious bourgeois liberal biases, however, we shouldn’t be too sure about the accuracy of his portrayal of these two peoples.

At first, he associates the Eloi with the privileged capitalist class, in their indolence and easy living; similarly, he associates the Morlocks with the oppressed proletariat, since they make all the things the Eloi need to live. The emphasis of such a perspective could be due to the biases of the socialist first-person narrator who is recording the Time Traveller’s account (and who could be Wells himself–that is, if he isn’t Hillyer, possibly one of the Time Traveller’s servants, for all we know).

Such a perspective could also accord with the Time Traveller’s initial impressions of the Eloi and Morlocks, though he would judge such a situation with far less sympathy for the Morlocks than Wells (as I’ll call the first-person narrator, for convenience’s sake). For it won’t be long before the Morlocks are portrayed as savagely evil.

The Eloi live up in the light, in their near-Edenic, would-be paradise. The Morlocks live down in the darkness, fearing the light as any demon would. The Morlocks’ underground abode is easily characterized as a symbolic hell. The Eloi are like sweet children of God, for “unless you change and become like little children, you will never enter the kingdom of heaven.” (Matthew 18:3)

It is only natural that a bourgeois liberal will portray the members of his own class as good, even if flawed morally (recall the Eloi failing to rescue one of their own, Weena, from drowning, thus making the Time Traveller get her out of the water [page 50]). Similarly, the bourgeois will characterize their class enemy, the working class, as dangerous or at least morally inferior. Accordingly, the Time Traveler cannot bring himself to think any kind thoughts about the ape-like, but mechanically-minded Morlocks (Chapters VI and VII, pages 61, 67, and 69).

Recall his judgement of the Morlocks here: “…I longed very much to kill a Morlock or so. Very inhuman, you may think, to want to go killing one’s own descendants! But it was impossible, somehow, to feel any humanity in the things.” (page 82)

Even the names of the two peoples I have doubts about with respect to the Time Traveller’s representation of them. He claims to have learned a substantial amount of the Eloi’s language to know the names of the two peoples; but his brief sojourn in their world can only cause one to doubt that he’s learned all that much. So his learning of the peoples’ names, as with all else about them, can easily be tainted by his personal biases.

The horrific thing we learn about the Morlocks is that they apparently practice cannibalism–they come up from underground at night and eat any Eloi they catch. The absence of animals in this future world means that food has become scarce. This is why the Eloi eat only fruit; but why don’t the Morlocks just steal fruit from them at night?

Deprivation of food over long periods can drive anyone to resort to cannibalism. The Time Traveller changes his original position, from that of the Eloi as the capitalist Haves and the Morlocks as the proletarian Have-nots, to one of oppressed Eloi and oppressor Morlocks: that is, the latter provide for the former only because the latter are, as it were, farmers raising the former to slaughter.

While we know of the Morlocks attacking and giving their prey little bites, we know of no explicit evidence that the Morlocks are eating the Eloi, apart from the Time Traveller’s discovery of a meal of flesh underground (page 65). Could it not be the flesh of animals that he, during his brief stay in this future world, has never had the time to find? Those Morlock bites could just be attack bites rather than attempts to eat. Again, his biases against the Morlocks could easily be warping his perception of events.

One possible interpretation incorporating Morlock cannibalism (in a symbolic way) is in Hegel‘s master-slave dialectic. This interpretation fuses the Time Traveller’s (and Wells’s) original capitalist/worker conception with this new ‘farmer/livestock’ one. The Eloi were the masters originally, and the Morlocks were the slaves. Through the Morlocks’ ceaseless work, though, they have gained power, while the Eloi have grown dependent and indolent, causing the power imbalance to reverse itself.

The Time Traveller himself concludes similarly: “I felt pretty sure now that my second hypothesis was all wrong. The Upper-world people might once have been the favoured aristocracy, and the Morlocks their mechanical servants; that had long since passed away…The Nemesis of the delicate ones was creeping on apace. Ages ago, thousands of generations ago, man had thrust his brother man out of the ease and the sunshine. And now that brother was coming back–changed! Already the Eloi had begun to learn one old lesson anew. They were becoming reacquainted with Fear.” (page 70)

The Morlocks’ rising from underground at night can be seen to symbolize a proletarian uprising; they apparently eat the Eloi, just as the poor and deprived will one day have no other recourse than to eat the rich. The Time Traveller, as a bourgeois, naturally sympathizes with the Eloi; he criticizes them only because of their having backslid into apathy and laziness. He sees the necessity of strength, and strength coming from necessity. Such an attitude, of favouring competition over mutual aid–the former forcing one to adapt and to be strong, while the latter (so it is believed) causes one to be weak and complacent–is the conservative underbelly of liberals, which exposes itself whenever their class privileges are being threatened.

The Time Traveller fights off the Morlocks with a club, and uses his matches to build a fire to protect himself and Weena from them. The problem is that the fire he’s set causes a forest fire while he sleeps. In this story, fire–his weapon against the Morlocks–symbolizes civilization and technology; and as we can see, there are both good and bad sides to these two things we tend to regard as only good. Weena seems to have been killed in the fire; he prefers this fate to her having been possibly eaten by the Morlocks–though he doesn’t seem to give much thought to the fact that it is his fire that has killed her. Also, we can see fire as representing how bourgeois civilization and technology destroy the environment. Wells really seems to have seen the future…our real future.

The Time Traveller gets inside the Sphinx, and uses his time machine to escape and go far off into the future. He stops at a time with a black sky, a “salt Dead Sea” (page 103), an “air more rarefied than it is now” (page 102), reddish “monstrous crab-like creature[s]” (page 102), and a “sense of abominable desolation” (page 103). He goes ahead a hundred years from then, and sees “the same dying sea,” feels “the same chill air,” and there is “the same crowd of earthy crustacea creeping in and out…” (page 103)

He goes further and further into the future, by thousands of years, to discover ultimately no signs of life except for a “green slime on the rocks” (page 104). After Wells’s allegory of class struggle and violent proletarian revolution, we see the end not only of human and animal life, but of almost all life. Though Wells, of course, wouldn’t have known anything about nuclear war or global warming back in 1895, he seems here to have had the prescience of a time traveler; for he knew that we would have either socialism or barbarism, a world of social justice or our mutual destruction–more dualism.

The Time Traveller returns to his time in that physical and mental state of disarray already noted, such that we should be cautious in assessing the reliability and accuracy of his account. Only those withered white flowers from the future (symbolizing Eloi sweetness and innocence), given to him by Weena, indicate any truth to his story.

The Time Traveller uses his time machine again, never to return to his present. Has he gone into the past, or the future again? Has he returned to the Eloi and Morlocks, perhaps with a hope of either saving Weena from the fire, or avenging the Eloi and killing the Morlocks? Or have they killed him? Since, in his bias against the Morlocks, he’s chosen to resist proletarian revolution, we can see why he no longer has a now.

H.G. Wells, The Time Machine, Bantam Classic, New York, 1895