New Small Press Comics In Context

The index to the Indie Comics vs. Context roundtable is here.
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Considering comics in context does not mean simply considering them in the context of social, political, or ethical concerns, but also considering them in the context of cultural relevance, that is, considering them in the context of a set of broader aesthetic developments. Considering comics in context, from this perspective, is simply wondering what a given comic adds to the “conversation”.  Of course we’re all good post-modernists round these parts, and we don’t buy into the notion of cultural “narrative” as a properly unifying concept.  Whether we think we live in “Late Capitalism” or that we’ve “Revealed an Essential Emptiness” or we think that we “Respect the Play of Difference” or that “People just like different shit, and, you know, everyone has their own opinion, so just leave me alone to do what I want, and anyway, what are you, a fucking censor/fascist/communist?” we can all heartily agree (with smiling tolerance all around) that there is no unquestionable criterion for whether or not a cultural product is worth our time/money.  In that light, considering comics in terms of their context, that is, in terms of their relevance, is to consider them in terms of a close reading that takes into account what they do within the vocabulary of the texts that have influenced them.  It’s a Bloomian stance, sure, but it’s also minimalist and generous. It acknowledges that there needs to be some context to an object of art for it to even qualify as evaluable (or able to be experienced at all) and it extends a helping hand to the work by saying that the context of the work is context enough.

With this sufficiently vague cultural program in mind, I went into Forbidden Planet by Union Square and searched desperately for new “Small Press” comics on the little shelves that wouldn’t make me cry after I realized that I had spent upward of five dollars on each of them. I shot for visuals that looked dynamic or unique, considering that most of what was on offer looked like a bunch of silly and ugly little people standing around apartments with speech bubbles floating above their heads. I don’t have Santoro money, so I only bought a couple books for this review.  It wasn’t scientific, it wasn’t rigorous, it wasn’t even especially practical, but I thought it was as close as I could get to random while still attempting to not feel deep regret afterward.  As we’ll see, I wasn’t successful.

 

ALAMO VALUE PLUS Rusty Jordan from Revival House Press

Rusty Jordan’s aesthetic is a mix of Tezuka and the Groening workshop with spruces of Crumb and Mike Judge thrown in. From Tezuka, he borrows a certain Disney sensibility for repetition and caricature of form.
 

tezuka comparison

tezuka

Jordan and Tezuka draw uniformed men.  Note the classical cartoon repetition. Neither is afraid of
typology when it comes to stock characters.

 
From Groening, he takes faces and physicality.
 

greoning comparison 1

groening for comparison

Jordan character and obvious Groening precursor.
Notice the reference in lips, eyes, and nose.

 
From Crumb, he takes a certain penchant for ugliness (as so many do.)
 

crumb comparison

crumb for comparison

Jordan and (fairly unexaggerated) Crumb.
Note the ugly, vacant molding of the characters. Griffith is also present.

It’s charming, but the charm wears away quickly.  The characters are dull; the protagonist, Baldemar, is an old man straight out of Groening cartoon, and the other two characters are ears for his crypto-WWII tale that isn’t even brave enough to label its antagonists Nazis.
 

evil empire more groening

Evil Empire. More Groening.

But keeping in mind our critical agenda, does Alamo Value Plus provide us with anything that isn’t already on offer in the source material?  The answer is no.  The corporate workshop that produces Groening scripts is cleverer (even today), Tezuka books are more perfect executions of sterile formalism, and Crumb, for all of his shitty sensibilities, at least has the decency to put his ugliness on display.  The story is plodding and the “action” sequences are wooden.
 

action sequence

Not very dynamic at all. Warner Brothers and Groening all over.

 
If you wanted to read a WWII book, Spiegelman still towers in the background. Alamo Value Plus is a “nursery rhyme” book; it’s there to remind us of all the comfortingly familiar stories that it’s derived from. This is issue #1. I’m not interested in reading issue #2.

PICNIC RUINED by Roman Muradov from Retrofit Comics

Muradov reminds us that his character is well read and insecure on every page. His characters float around with a long legged and sketchy bourgeois wispiness that I know best from Joann Sfar.
 

sfar

sfar comparison

Muradov and Sfar.
Wide eyes, narrow bodies, light touch.


Jansson is explicitly referenced, and it’s not hard to descry her safe and polite influence on the book.
 

moomin comparison

moomin

Muradov’s characters and Moomins.  Plain, wispy, and vacant.

Is the book pretentious? I don’t use the word, myself, but it does betray a certain over-education.  It experiments with styles taken from art and literature, from Beckett to Nabokov, from Klee to Picasso, thrown together in a sequence that’s supposed to convey how the “protagonist” of his book is haunted by an overflow of words that overwhelms and distorts him.

words and identity

It’s the 60’s again and language writes identities.

 

remember museum

You remember last month, when you went to the museum?
So does Muradov.

 
But underneath is a wistfulness and loss of direction that demonstrates the damp humanism behind the experimentation.  All throughout the book Muradov is worried that it will come off as a masturbatory whine, including in a sequence where the protagonist talks to his shadow about how pathetic he is.
 

funny responsibility displacement 1

funny responsibility displacement 2

I will die happy if I never read or hear another awkward
and “funny” displacement of responsibility.

The book has nothing at stake but its own circular insecurities.  Its most beautiful moments are expressions of the sheer emptiness of its content, but, tragically, they are undermined by its alternation between simpering self-consciousness and self-satisfied intellectualism.
 

self satisfied intellectualism

Hearing people say this kind of shit usually drives me crazy.

 
Reading this makes you remember why you didn’t hang out with the English majors in college (ya zinged, English majors, what about it).

 

Let’s return to our critical program again; does it add to the discussion that it takes part in? It adds about as much to its illustrious forebears as a poetry jam adds to Crane. The visuals are cute at times (if you understand the references), but once you’ve read it you never have to pick it up again.  Maybe go back and pick up Vampire Loves or, if you’re feeling old, some Wodehouse.
 

you definitely, definitely are

You definitely, definitely are.

These comics are inoffensive.  They are stable and boring narrative and aesthetic statements. But if we consider the role that they play in their context, they’re simple placeholders.  They’re echoes of their source material and repositories for the affect that we have reserved for formative cartoons or the feeling of being in art history class.  By sticking to affective scripts, they don’t even risk melancholia.  There’s no challenge or development here. There’s just a lot of pleasant memories and reminders that there are people out there that feel just like you.

One Piece: Rubber Man in a Rubber World

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When Noah suggested that I write something new for HU, I immediately thought of One Piece.(Official page from Viz here.) It is a monster of popular culture; the highest selling manga ever in Japan and one of the best selling worldwide. It competes handily for mainstream Japanese comics awards. Anything with this sort of momentum should be engaged seriously, if not taken seriously.  At twelve years of operation, it’s now an institution of modern day manga.

On top of its universal presence, I have real affection for One Piece. After watching the glorious auto-destruction of the Shonen genre in Gurren Lagann (an adoring commentary on shonen that I highly recommend), I thought that I was done with watching a team of young misfits gain exponential power. But Oda’s work has brought me back again and again.  Full disclosure: I’m not up to date on its decade-plus run so this will be written with only partial familiarity with the work.

The storyline of One Piece, while clever, is not exactly innovative. Monkey D. Luffy is a precocious young boy who lives in a planet that is covered in oceans and ruled by a corrupt world government who enforces its will through an omnipresent navy.  The navy is opposed by both good and bad pirates, the much revered heroes and villains of the world.  The greatest pirate of all time, Gol D. Roger, left his legendary treasure, the One Piece, at some mysterious location before he was executed by the world government. Now every pirate crew is looking to find it.  Luffy’s adventures start when he eats the mysterious Devil Fruit, which gives him the ability to manipulate his body as though he were rubber.  He sets off in search of the One Piece and acquires a crew along the way.

Much of the series does little to depart from Shonen tropes.  Luffy’s crew (the “Straw Hat Pirates”, named for Luffy’s treasured headgear) are a bunch of ambitious teenagers who all aim to be the very best in what they do.  Much of the series follows a predictable formula: the Straw Hats come into a situation en media res, the unjust bad guys seriously underestimate them, and they ultimately prevail through sheer strength of will.  He and his crew constantly amaze everyone that they come into contact with.  Although they encounter some setbacks at times, there’s never anything that feels like a truly insurmountable problem.  It even has a shapeshifting reindeer named Tony Tony Chopper who looks like he was created by a focus group who were asked to free associate on kawaii.
 

2

Tony Tony Chopper in all his marketable glory.

 
Since this is Hooded Utilitarian, I would be remiss if I didn’t mention that Nami, the primary representative of womankind in a work that is avowedly written for young boys, is criminally underwritten. Oda handles gender issues with the familiar fumbling of a teenage boy. There are charming touches, like when Nami “outmans” the power fantasy character Zoro by drinking him under the table. But, tellingly, that moment is undermined when Zoro reveals that he was faking because a true swordsman would never get so drunk that they couldn’t be on guard. In my experience with the series, the most problematic narrative moment is during Nami’s origin arc, which starts with her attempting to assert her independence by stealing money from the rest of the crew and then returning to her home island to deal with her checkered past. Predictably, the rest of the (all male) Straw Hat pirates pursue her. Then we’re treated to a very interesting story about female independence with Belle-Mère, the adoptive mother of both Nami and her sister. Belle-Mère is a former marine who finds the girls on the battlefield and raises them alone with little to no mention of men.  Though her narrative is plagued with the same pre-teen ogling that is present on nearly every page of One Piece, it is an interesting departure from the norm.
 

3

The story of Belle-Mère

 
This interesting attempt at a feminist backstory is undermined in the main narrative when Nami is entirely overwhelmed by her predicament with the fishman pirate lord Arlong. The key point in the story arc culminates with her collapsing like the little girl that Oda clearly thinks that she is. In that truly depressing scene, she is forced to ask the ever-capable Luffy for help. Predictably, Nami’s otherwise interminable problems with Arlong are quickly resolved when her male crewmates beat the living shit out of him and his crew. Where (relatively) deep female character fails, brute unthinking strength (and “friendship”) will always win.
 

4

Nami gives up and lets the men do the work.

 

5

I couldn’t resist including this page. It says so much.

 
This problematic view of female incompetence defines the dynamic of the Straw Hats throughout their adventures. When shit hits the fan, Nami is often consigned to a sideline role with the comically impotent (and troublingly Semitic?) Usopp.  This reaches its nadir during the climax of the Alabasta arc where the two characters have an uncomfortably frank “conversation” about their roles within the group.

 

While there might be some sort of feminist case here, I’m not about to make it.

 
By the time the super-powerful Nico Robin appears on the stage as a strong female character, the role of the women in the series is already tragically well established.

The work’s problems are only exaggerated by its adaptation for television. The anime version of many Shonen franchises are made worse for the transition, and One Piece is no exception.  While the bright colors bring Oda’s already eye-popping world to life in some interesting ways, the bulk of the series is glacially paced and full of unimaginative filler that dilutes the bouncy, free-roaming nature of the original work. As anyone familiar with the adaptations of Dragonball Z and Naruto knows,  watching a Shonen series is usually an excruciating experience.

Ethically and politically, One Piece is often an indulgently illiberal work.  The Straw Hat Pirates epitomize honor, loyalty, determination, strength, and self-sacrifice.  As mentioned above, the world government is something straight out of a libertarian nightmare. At one point, Luffy and his friends encounter a series of super-powerful pirates that have aligned themselves with the government. In exchange for being able to pillage with impunity, these “Seven Warlords of the Sea” agree to do the bidding of their naval establishment masters.  Again, problems are ultimately solved through brute force; though there are moments of emotional conflict, they often have to sit on the bench while the “real” battles are fought by Luffy and his bros.  The focus of the interminable Alabasta arc is on how idealists need the arms of strong and violent men in order to make their passion for peace into a reality.

There are exceptions.  The Arlong Park arc gingerly deals with issues of inequality.  Arlong himself is a fishman who thinks that his species is genetically superior to the human race.  He rationalizes his domination of the humans that live on the island alongside him with tones appropriated from both Thrasymachus and Darwin:
 

6

Arlong doesn’t really understand Nietzsche

Though it’s clear what sort of world-view Arlong stands in for here, it’s not clear what his defeat at the hands of Luffy signifies.  Luffy beats Arlong at the end of a battle of attrition; he doesn’t find the key to his victory in Arlong’s arrogance or anything else other than his own infinite determination.  In this context, it seems like the point is a bizarrely Hobbesian one.  Be careful about asserting your superiority to the people you see as beneath you.  After all, there could always be someone that’s stronger.

For all of its obnoxious flaws and derivative character, I still love One Piece.  This is due in no small part to my affinity for Oda’s aesthetic sensibility.  Oda reportedly works every day of the week and sleeps an apocryphal four hours a night.  The work’s dialogue is utilitarian at best and inane at worst, but visually Oda and his team have refined a certain Shonen Jump style dating back to early Dragonball.  One Piece competes with Naruto for the attention of today’s manga-consuming youth, but a quick look at a page from both series will reveal why Oda’s book is the better one.  Naruto is a boring continuation of the most mundane visual elements of the genre as its been for the last 40 years.  One Piece has characters that look as though they stumbled in from wonderland. Oda’s characters bloat and burst at the seams.  They pose and explode with childlike joy.  In contrast to the null-environments of the Toriyama legacy, Oda lovingly constructs environments thick with unnecessary detail.   It only takes a look at one of the lush vignette cover pages to see how adroitly he and his reportedly small team of assistants overflow the page.  As a result, the travels of the Straw Hat Crew feel like real adventures.  It never seems like Luffy and his friends are going to the same place twice.
 

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The crew resting up.

 
I also find the emotional tone of the series nostalgically charming.  I am embarrassed to admit the number of times that I’ve bought into its sentimental juvenalia and found myself tearing up. I like to think that’s because for all of its over-the-top histrionics, One Piece still treats its protagonists like old friends.  The characters all manage a dimension of gripping personality (at times) and stick together through thick and thin.  In a pop comics environment where cynical egotism is often mistaken for realism, One Piece is often a breath of fresh air.

These are all surface expressions of the underlying problem of One Piece.  Like its protagonist, the world of One Piece is rubber.  It flexes to allow plots to develop, but quickly bounces back into shape.  There are very few deaths; even the worst villains are often simply removed from play for awhile.  The deaths that do happen are used to develop the emotional plot.  The characters of One Piece are sentimental and charming, but few things really touch them.  Almost every experience they have bounces off their well designed surfaces.  Their adventures, at best, are surreal daydreams on the beach.

I once told my friend (and fellow HU contributor) Jacob that you need to put some time into One Piece to see if you can love the characters.  If their playful and affectionate depiction charms you, you may really like the series. However, even if your sensibilities are a little too refined for One Piece‘s adolescent exuberance, I’d encourage you to page through the work online simply to see Oda’s indomitably energetic visual imagination in full bloom.
 

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Owen writes regularly at his blog The Inebriated Spook.

Based Passions

lilb

 
There are two popular ways of coming at Lil B’s music.

The first is outright dismissal.  A significant portion of the listening public is turned off by the seeming childishness and rough-hewn nature of his material.  They find it infantile or moronic.

The second is ironic approval.  Because of his prolificacy and oddball sensibilities, Lil B has become the exemplar of internet-wave hip-hop.  From this perspective his work seems like art brut, a (presumably) unknowing reflection of the state of music in the twenty-first century.

There have been a few more complicated treatments of Lil B’s music as winking provocateur or network visionary. For my purposes I would like to focus on the spiritual dimension of his music.

I want to articulate the mystical theme that runs through Lil B’s work.  It draws on a mix of his own home-brewed creative ontology, Judeo-Christian mysticism (writ large), and a sort of liberal pan-spirituality. We will see that this unique stance comes from the nature of his ambitious goal and his idiosyncratic context; as so many of us are, he is attempting to work from where he is rather than from any codified religious position.  His eclectic, haphazard approach to religious and ethical life suffers horrible (arguably humiliating) failures at times from its internal tensions.  At times he lapses into uninspired and dull posturing. But the same tensions that lead him to lapse into inanity lend his songs particular ingenious moments.  Who could expect anything else from this sort of religious exploration?

A discussion of the relationship between Lil B and religion could easily become a monograph. Thus, I’ve limited the scope to my favorite of his songs, “I’m God”, and its accompanying music video. I will attempt to keep the analysis of “I’m God” within its internal structure, lending related works and theoretical references primarily in the end-notes.  Finally, I will deal with the beat, the imagery, and the final verse rather than going through the entire text line-by-line (my first attempt to do a thorough reading was terrifyingly long).
 

 
The video opens in what appears to be a religious goods store in Los Angeles. Lil B is wandering around, handling the merchandise as his cameraman shakily shadows him.  This imagery is gorgeous, if a little familiar; even in a commodified world where religious artifacts seem anachronistic, there is a beauty and a subtlety to each of the objects in their individuality, as the video’s numerous closeups attempt to convey.  Further, the structure of the store mirrors the structure of Lil B’s lyrical struggle within the song; from within a modern, heavily commercial environment, here the notoriously superficial environs of LA, he strives to use the tools at his disposal to relate to something simultaneously ahistorical, personal, and spiritual.  His relationship with God and his related attempt to be a deity are quickly expressed in the opening lines of the song.  Over the hushed whispers of an Imogen Heap sample, he tells us that we know he always wanted to be the best.  What rapper doesn’t?

The experience of struggle and overcoming is central to hip-hop, as is the notion that material wealth is connected with one’s spiritual wealth. This often involves a set of simple answers to the question: “How do I know that I’ve been successful, that I’ve approached perfection even as I suffer from this struggle?” One of the primary conflicts in hip-hop is wanting to know you’ve made it, and this helps us understand the emphasis on benjamins, booze, and bitches that many rappers refer to as proof of their symbolic security.  Material wealth often fails to capture exactly what rappers are attempting; thus Jay-Z’s late career shift of concern from dope and hoes to his legacy[i].  At a certain point, the material goods are not enough; they, like the bodies who possess them, are too finite, and elicit a craving for more that often becomes displaced onto conservative concerns with one’s presence in history.  Lil B, despite not having the capital or success of a more marketable rapper, reaches out to this same sense of historical success and, importantly, even further beyond it to spiritual concerns.  Thus, he opens the track with his desire, not simply to be the best, but to be God.  Soon after he affirms his ambition to be divine, he affirms again his finite, named identity: “This is real talk.  It’s Lil B.”  His name is public, contextualized, but his spiritual pursuit is not; he is a historical figure confined to his context and his history but striving for something more, a commodity striving for significance like the religious products that surround him.  This struggle is the core of the song.

The Imogen Heap song sampled by producer Clams Casino is “Just for Now”, another song about the passions involved in struggle.  In that song, the conflict is interpersonal; Heap meditates on the struggle to remain happy, calm, and avoid judgment even as your desires and doubts pull you apart from one another.  There is not space here for a detailed analysis of “Just for Now”, but the song is about the balance of desiring pause and escape even as the immanent pressures of a relationship push you into uncomfortable contact with the Other.  This has a direct analog in Lil B’s complex relationship with his spirituality, with Jesus Christ (iconography of whom appears prominently in the video), and with his own desire to be properly recognized by others while remaining true to his own ambition.
 

 
In the hands of Casino, the Imogen Heap sample becomes an angelic chorus surrounding Lil B’s all-too grounded and personal voice.  The sample becomes ghostly and secondary; abstracted in order to express its affective nature over its lyrical content (though that also remains relevant).  Longing and passion charge Lil B’s delivery with a context and a hungriness that his decontextualized lyrics do not have. This funhouse reflection is one aspect of the implicitly structured ecology of  “I’m God”.  Lil B, frustrated by his inability to consistently and clearly express his desire and ambition, surrounds himself with images and sounds that also obliquely refer to an unnamed object.  This symbolic collage is constructed in hopes that holistically the entire configuration (assemblage) will be able to express what he, in his historically determined selfhood, cannot[ii].

Let’s turn to the final verse.  I will begin with Lil B’s plea: “Throw your hands up, it’s Lil B for Lil Boss/I need all the based energy I can” at about 3:26 in the music video.  For those who are unfamiliar with Lil B’s terminology, being “based” has an ambiguous relationship with drugs, but is primarily characterized by a positive affect and feeling of flow[iii].  A “based freestyle” is a freestyle that flows through someone who is based.  The based individual has a positive, quasi-mystical experience that is connected to another plane of being. Based here takes on the double sense of being (de)based as a centered subject and being based, as in rooted, in an originary point.  Lil B consistently claims that he is the “Based God”, which is simultaneously a statement about one’s intimate relationship to God and one’s shamanic prowess at becoming (and remaining) based.  It’s in this spirit that Lil B asks for our help.  Being based is not an atomistic process; it’s about a relationship to a responsive audience.  If Lil B’s mystical experience is successful, both he and his audience experience being based.  Being based is thus related to the festival experience common to many cultures; experiencing a sense of flow is something that happens to us as a collective, not something that strikes us as individuals.  Lil B as Based God takes on the position of a spiritual conduit.

After this preface, we are transitioned into the first section of the final verse.  This set of lines begins a meditation on the conflict that I have described above.  Lil B raps: “Is this what you really want, you’ve got me in the flesh now/No, I’m not stressed out, I’m God, I’m the best out.”  Lil B here asks if you really want him as a finite, historically determined man or if we really desire him as a spiritual entity, a vector for based energy.  His answer is immediate: he’s not upset about our addressing him as a human being because he knows that he is also God. This brings us to the core of the verse:

Rap transparent, my see-through glasses

Incoherent, and no I’m not starin’

I just see through you

And from your heartbeat you is soft in the middle

I’m real on the outside, solid in the inside

Bitch, it’s the Westside

Lil B takes our reminder of his humanity as a challenge.  His raps are transparent and weightless; by virtue of their musical ecology they are based and therefore transcend the status of determinate words of a given speaker.  They are in touch with a spiritual reality, while we (and presumably fake rappers) remain contextually determined and thus “soft in the middle”.   While he works toward transcendence, we find ourselves still measuring our world by material and social goods.  This lends a particularly interesting bent to his reversal of our attempt to assert his materiality; while as a mortal human he is “real on the outside”, his solidity as a rapper comes from his spiritual struggle on the inside. It’s in this spirit that he evokes the “Westside”; both a real place and a culture, the Westside captures a recognition of the tension that is missing from our mundane account of reality.

The tension and dehumanization of being based is both exhilarating and disorienting.  It is in this spirit that he raps: “I’m so sick/I’m feeling so nauseous”.  This leads into by far the most interesting part of the song.  Lil B raps:

Somebody tell the Earth I’m the best now

Somebody tell the ocean I’m the best now

Somebody tell the trees, I’m here now

Somebody tell the world, I’m based now

See me in outerspace, I’m out of reach today

Celebrate for me, I’m Based for life[iv]

This is a culmination of the various moments of the song.  Lil B asks us to evangelize his basedness and his transcendence while simultaneously echoing his earlier request for our participation.  He is “Based for life” not simply because he has dedicated his life to being based, but also because being based is a recognition and a celebration of the ephemeral and oblique spiritual core of life. In the final images of prayer and an illuminated plastic angel, he asks us to celebrate alongside him.



[i] Though the shift in Jay-Z’s music warrants an extensive discussion, for a simple (and admittedly selective) comparison, consider the early, street-centric “Dead Presidents II” and the late, reputation-flaunting “Kingdom Come”.

[ii] Interesting touchstones for this sort of artistic move can be seen in the symbolist tradition.  For a more robust theoretical reference, consider Deleuze’s Difference and Repetition.

[iii] Another possible avenue of  investigation that will not be pursued in this essay is the relationship of Lil B and freestyling to the Fluxus movement.

[iv] Interesting precedents for this device include Emerson, Whitman, and Nietzsche.  Each make claims that they channel the voices of history.  This addresses their respective notions of self-hood; each makes a claim to a self that is a fractured element of a larger multiplicity.  See Leaves of Grass, Thus Spoke Zarathustra, and Emerson’s Essays.