Deus Ex Machina By Alien

This is part of a roundtable on the work of Octavia Butler. The index to the roundtable is here.
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adulthood-ritesIn order to keep relevant, the contemporary film adaptation of Octavia Butler’s Xenogenesis trilogy would update its nuclear holocaust to apocalyptic climate change. With a few exceptions, most of the end-of-times imagery can remain unchanged. Mass rioting and civil wars erupt over deadened landscapes and disintegrating cities. All seems lost. Then: an alien race, the Oankali, swoops in from space, scooping up the last surviving species, humankind in particular.

The Oankali also restore Earth to pristine, pre-Industrial health, yet Butler treats this like a neutral fact, important to the world building, (literally,) and not singled out for the miracle that it is. This would change in the modern movie remake. In the book, the humans seem barely appreciative, and quickly move onto other concerns. They take the healed planet for granted, but as victims of an atomic war, they were never responsible for its loss. Everyone blames the few military plutocrats who pushed the button. The Oankali try to prevent the redevelopment of technology, which irks a great many survivors. How could innocent people not wish to restore everything that was stolen from them—houses and streets and mines and guns and all?

In the hypothetical film update, the world is destroyed by the narrowness of the human race, albeit orchestrated by these same military plutocrats. No one prized the environment above all, and everyone lived unsustainably. The blame becomes collective. The equators flood, and food and water run out. The humans are widely aware of their hopelessness as they approach the end of the world. Then: almost divine intervention. Redemption. The audience watches the human survivors emotionally leveled, toppled by grace and humility, rapture and grief. Cue swelling strings, a long pan over waterfalls, or intact glaciers. Hands sifting the soil. They could easily reapply the John H Williams score from Jurassic park—the part when the jeeps pull up into a field of Brachiosauri.

In this version, it’s also easier to imagine humanity consenting to what the Oankali require in return—to interbreed with them completely, leaving no further generation of purely human beings.

Would humanity still value Earth, if humankind had to take the fall, and extinguish itself instead? The reverse narrative is far more dominant—humans racing out in spaceships for a replacement planet. Interestingly, the Oankali believe that letting the human species continue as is constitutes mass-suicide. ‘The Human Contradiction,’ the mixture of intelligence and hierarchical behavior, will always guide humankind to utter destruction of themselves and the Earth. The Oankali believe they are offering a way out—humans may not survive, but their genes can.

It is eventually revealed that the Oankali plan a parallel fate for Earth. They had to save the environment to have something to feed their animalesque spaceships. Once these ships reduce Earth to a desolate core, the half-Human, half-Oankali people will take off in search of more intelligent life to augment. Sadly, this development comes too soon in the books, nullifying what had been a beautiful, difficult paradox. Why not resist, if they’re destroying the Earth as well? So what if the solar system will be eaten by the sun, or a passing black hole, in the matter of aeons? Perhaps humans will outrun it. That’s what the Oankali are doing. The movie version breaks down in development hell.

Power, Change and Science Fiction

This is part of a roundtable on the work of Octavia Butler. The index to the roundtable is here.
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Octavia E. Butler, the most influential black American woman science fiction writer of the twentieth century, wrote to confront and understand power, an essential part of the human condition that she found entirely “fascinating.”[i] From the Patternist trilogy to Fledgling, her final published novel, Butler rarely flinched from using science fiction to ponder the depths to which people (and aliens) will go to ensure survival and growth. Stories of aliens colonizing war-ravished humans, masters subjugating slaves, men raping women, capitalists exploiting workers, and humans destroying the planet all speak clearly to this stubborn preoccupation with power. They also speak, of course, to what Butler often called the “Human Contradiction,” namely, the tendency to put our innate human “intelligence at the service of hierarchical behavior.”[ii] For Butler, humans are born with the capacity to be both extremely intelligent yet equally hierarchical – “characteristics” that she saw as evolutionarily necessary for human survival. Both traits can, if left alone, promote the survival of the species, but as the imaginary histories and futures reveal throughout Butler’s work, a different outcome unfolds, proving entirely that “the two together are lethal.”[iii]

Butler’s interest in the inner-workings of power owes a great deal to the fact that she experienced life from the margins. She was black, female, and (for most of her life) working class. Of course, to say that Butler wrote about power because she herself lacked it is somewhat obvious. As she has already observed: “one of the reasons I got into writing about power was because I grew up feeling like I didn’t have any.”[iv] Not so obvious, however, is the fact that Butler also wrote from another kind of margin: the genre of science fiction. Often relegated to the category of pulp fiction or pop culture, science fiction has endured what Samuel R. Delany has famously called a type of literary “ghettoization,” or the tendency to see science fiction “as a working-class kind of art,” that as such “is given the kind of short-shrift that working-class practices of art are traditionally given.”

Yet where there is power, there is resistance. Where there are centers, there are margins. And where there are ghettoes, there are stories of survival, resilience, and transformation. For although the lived realities of marginalization are not pretty, marginality can also generate counter-narratives and alternative perspectives. As bell hooks has already observed, marginality “offers the possibility of radical perspectives from which to see and create, to imagine alternatives, new worlds.”[v] And what other genre than science fiction is more equipped to explore radical – even alien – perspectives and wield alternatives to the status quo? It is no wonder Octavia Butler, a self-described introvert and a woman of color, was drawn to science fiction, a genre that she believed attracted “the out kids…People who are, or were, rejects.”[vi]
 

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The sheer power of Butler’s interest in power emerges with stunning vividness in Parable of the Sower, my personal favorite of all her novels. Like so many post-apocalyptic cyberpunk texts, Parable begins after the fall of civilization as we in the late twentieth century U.S. have come to know it. Gone are the middle-class, basic social services (all of which have been privatized), and clean air and water. In their place is a United States in rapid decline where the majority of its subjects are living on the streets or as “debt” slaves in gated communities that function more like prisons than anything else. When I teach this novel, written the same year as the Rodney King riots in Los Angeles, my students often respond with despair. “This is too close to home,” as one put it last quarter. And, yet, this is precisely the response Butler wanted. She wrote it as a cautionary tale: “If we keep doing what we’re doing, here’s what we might end up with.”[vii]

With Parable, though, Butler not only mirrors for us the deadly consequences of unbridled capitalism and environmental destruction. All of this is there, sure. But what she also offers us is a paradigm for change and resistance. I am speaking, of course, of Earthseed, a new religion that Butler, through her protagonist Lauren, imagines as an alternative to dominant Western religions. In fact, Parable comprises two texts: the dystopian reality into which we are thrust and the “Book of Living,” Earthseed’s mission statement, snippets of which are placed at the beginning of most of the chapters. Rooted in a philosophical view that reveres nature, acknowledges the constant of change, and insists on the need for collaboration and community, Earthseed is Butler’s alternative to Christian fundamentalism and its tendency to subordinate the creative and transformative potential of human action to an authoritative, patriarchal, and ultimately oppressive Christian God. With Earthseed, prayer gives way to practice, belief is always attended by action, and Change is both positive and inevitable:

As wind,

As water,

As fire,

As life,

God

Is both creative and destructive,

Demanding and yielding,

Sculptor and clay.

God is infinite Potential.

God is Change.[viii]

Here, in the midst of what can only be described as a type of hell on Earth, Butler articulates a counter-narrative. Here, despite her belief that humanity is innately prone to self-destruction – remember her thing for ‘power’ – Butler dares to imagine an alternative. And this alternative is not outside of us or from the outside: it is a return to our potential to create, to shape, and to change.

In sum, Octavia Butler has left a mark not only because she was the first black woman science fiction writer to make a name for herself, or because she is the first science fiction writer – male or female, black or white – to win the prestigious MacArthur “Genius” Grant. She has left her mark because through stories like Parable Butler has proven that marginality can be productive, powerful, and transformative. For although she wrote after the steady decline of the Civil Rights era and during a time (1980s-1990s) in which the black underclass grew exponentially – as it continues to do so today – Butler never ended at hopelessness. Like her marginalized black women protagonists, who always seem to be drawn to writing and collaboration, Octavia Butler is the ultimate ‘radical’ postmodernist whose stories provide a safe space to question, shape, and transform the worlds within and without us.
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[i] Conversations with Octavia Butler, 173

[ii] Lilith’s Brood, 467

[iii] ibid., 37

[iv] Conversations, 173

[v] bell hooks, “Marginality as Site of Resistance,” 341

[vi] Conversations, 5

[vii] Conversations, 167

[viii] Parable of the Sower, 270

Ugliness, Empathy, and Octavia Butler

This is part of a roundtable on the work of Octavia Butler. The index to the roundtable is here.
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How do critiques of identification complicate Western models of empathy? What might empathy look like, and produce, when it doesn’t require identification? What about more difficult cases in which the reader is required to empathize with the oppressor, or with more complicated protagonists? – Megan Boler, “The Risks of Empathy”

She was not afraid. She had gotten over being frightened by “ugly” faces long before her capture. The unknown frightened her. The cage she was in frightened her. She preferred becoming accustomed to any number of ugly faces to remaining in her cage. – Octavia Butler, Dawn

I didn’t agree to participate in this roundtable on Octavia Butler because I enjoy her writing, but rather because I don’t. My admiration for her storytelling is nothing short of begrudging; I have to work at it. And I’ve always been careful to attribute my resistance to matters of personal taste. Butler is, after all, a beloved award-winning writer in science fiction, a pioneer who helped open a space for communities of black speculative fiction writers that I adore, including Nnedi Okorafor, N.K. Jemison, Tannarive Due, and Zetta Elliot. So if I find the slug-like aliens in Dawn nauseating or if the pedophilic undertones in Fledgling nearly keep me from finishing the novel, then I assume that’s my problem.

My displeasure doesn’t prevent me from recognizing Butler’s importance in my African American literature courses and I teach her fiction whenever I can, with her 1979 novel Kindred being the most popular. Students are eager to embrace the story’s invitation to see the interconnected perils of slave resistance and survival through Dana’s modern eyes, grateful that the narrative’s historical corrective comes at the comfortable distance of science fiction tropes. The book raises provocative questions for debate, although I admit to being troubled by how often readers come away from Kindred convinced that they now know what it was like to be enslaved. Too often, their experience with the text is cushioned by what Megan Boler characterizes as “passive empathy”: “an untroubled identification that [does] not create estrangement or unfamiliarity. Rather, passive empathy [allows] them familiarity, ‘insight’ and ‘clear imagination’ of historical occurrences – and finally, a cathartic, innocent, and I would argue voyeuristic sense of closure (266).

Much of Butler’s fiction doesn’t work this way, however. Estrangement and unfamiliarity, particularly in relation to ugliness and the repulsiveness of the alien body, are central to her work. And this is what gets me. The non-human creatures she imagines make me cringe and their relationships with humans in her fiction are even harder to stomach. My first reaction to the Tlic race in Butler’s 1984 short story, “Bloodchild,” was disgust, made all the more unnerving because of the great care Butler seemed to take in the description of the strange species; the serpentine movements of their long, segmented bodies resemble giant worms with rows of limbs and insect-like stingers.
 

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It doesn’t matter to me that the Tlic can speak English and feel pleasure and build governing institutions, not when they look like that. In the story, they use humans of both sexes to procreate in what initially appears to be a mutually beneficial, parasitic relationship, at least until the main character, a young human male named Gan, begins to question the status quo. Butler’s description of Gan curled up alongside T’Gatoi, the Tlic who has adopted him and his family, is not really an image I want to grapple with for long:

T’Gatoi and my mother had been friends all my mother’s life, and T’Gatoi was not interested in being honored in the house she considered her second home. She simply came in, climbed onto one of her special couches, and called me over to keep her warm. It was impossible to be formal with her while lying against her and hearing her complain as usual that I was too skinny.

“You’re better,” she said this time, probing me with six or seven of her limbs. “You’re gaining weight finally. Thinness is dangerous.” The probing changed subtly, became a series of caresses. (4)

T’Gatoi uses her authority as a government official to protect humans (called Terrans) in exchange for the use of their bodies as reproductive hosts. The balance of power between the two species tips back and forth in the interest of self-preservation and free will. Gan isn’t sure he wants to be impregnated – is he a partner or a pet? – but he ultimately submits under the terms of a negotiated relationship that takes into account both his discomfort with the T’Gatoi’s rules and his reluctant longing for her affection. T’Gatoi, too, has desires and cares for Gan. She also wants her Tlic children nurtured in a loving home if they are to survive. And while I admit that I can relate to these feelings and conflicted needs, this is a kind of intimacy that I’m willing to share with a pregnant man, not with a bug.*

Boler asserts that Western models of empathy are based on acts of “consuming” or universalizing differences so that the Other can be judged worthy of our compassion. Despite our best efforts, we end up using the Other “as a catalyst or a substitute” for ourselves in order to ease our own fears and vulnerabilities, rather than actively working to change the assumptions that shape our perspective (268). I’m in awe, then, of the way Butler’s science fiction heightens readers’ physical discomfort with characters like the Tlic in order to rebuff passive empathy and other modes of identification that absolve us of the need for critical self-reflection. T’Gatoi is the Other that I can never fully know. I can’t easily reduce her experience to my own, but I also can’t deny the prickle of recognition that comes from the emotional struggle between the Tlic and the Terrans. When Gan’s mother jokes, “I should have stepped on you when you were small enough,” I recognize her bitterness as a survival strategy, an attempt to upset a social hierarchy and dissociate from the Not Me.

So when I recoil at every reminder of T’Gatoi’s “ugliness,” I wonder what this emotion says about my approach to difference in society and in myself. How does my reaction to the unfamiliar outside the story, my unwillingness to engage the socially embodied strangeness of 2014, compare to the blustery panic of creepy crawly things I want to step on because they are small enough? (And what about those times when the bug is me?)

“Bloodchild” turns my personal readerly aversion into an ideological dilemma and advances the more challenging work of what Boler describes as “testimonial reading”:

Recognizing my position as ‘judge’ granted through the reading privilege, I must learn to question the genealogy of any particular emotional response: my scorn, my evaluation of others’ behaviour as good or bad, my irritation – each provides a site for interrogation of how the text challenges my investments in familiar cultural values. As I examine the history of a particular emotion, I can identify the taken-for-granted social values and structures of my own historical moment which mirror those encountered by the protagonist. Testimonial reading pushes us to recognize that a novel or biography reflects not merely a distant other, but analogous social relations in our own environment, in which our economic and social positions are implicated. (266-7)

Boler’s work on emotion and reading practices draws on her experience teaching Art Spiegelman’s Maus and other fictional works about historical events to make her case. But Butler’s science fiction thought-experiments also provide a framework for a mode of bearing witness that is just as complicated .
 

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In the 1987 novel, Dawn, the first book of Butler’s Xenogenesis Trilogy (retitled Lilith’s Brood), the main character models the task of testimonial reading against the “affective obstacles” that hinder awareness of “the power relations guiding her response and judgments” (265). These obstacles initially come in the form of extraterrestrials called the Oankali whose bodies are entirely covered with writhing, grayish-white sensory tentacles. They have rescued groups of human survivors, including a black woman named Lilith, in the wake of nuclear destruction on Earth. Awakened on their ship years later, Lilith is required to remaining in her room with one of the ugly creatures until she can look at them without panic. The aliens know that before Lilith can interact with their society without harming herself or others, she must grapple with her revulsion at their physical appearance:

[The Oankali] walked across the room to the table platform, put one many-fingered hand on it, and boosted himself up. Legs drawn against his body, he walked easily on his hands to the center of the platform. The whole series of movements was so fluid and natural, yet so alien that it fascinated her.

Abruptly she realized he was several feet closer to her. She leaped away. Then, feeling utterly foolish, she tried to come back. …

“I don’t understand why I’m so… afraid of you,” she whispered. “Of the way you look, I mean. You’re not that different. There are – or were – life forms on Earth that looked a little like you.”

He said nothing.

She looked at him sharply, fearing he had fallen into one of his long silences. “Is it something you’re doing?” she demanded, “something I don’t know about?”

“I’m here to teach you to be comfortable with us,” he said. “You’re doing very well.”

She did not feel she was doing well at all. “What have others done?”

“Several have tried to kill me.”

She swallowed. It amazed her that they had been able to bring themselves to touch him. “What did you do to them?

“For trying to kill me?”

“No, before – to incite them.”

“No more than I’m doing to you now.” (16-17)

Entire chapters are spent detailing the process through which Lilith learns to view the Oankali named Jdahya without fear. Their exchange invites comparisons with the xenophobia and prejudice of our own world, of course; Lilith’s dark skin could easily elicit similar reactions. Untangling the “genealogy” of her emotional responses becomes even more daunting once she learns that the aliens have three sexes and the ability to manipulate the genetic material of other beings. She is repulsed one moment, curious the next. Unable to look away, she demands answers from Jdahya until her body’s refusal to accept what he is becomes physically and emotionally exhausting. It is then that she begins to ask questions of herself. “God, I’m so tired of this… Why can’t I stop it?” (26).

Butler turns Lilith’s reactionary apprehension into a more productive space for her and for us as readers so that we may all think more critically about the larger forces at work in our judgments of others. To me this is what makes Butler an exceptional storyteller, whether I like her writing or not. Equally important is the fact that Lilith’s encounter with this single Oankali is only a first step. She’ll have to leave the room, meet others, apply what she has learned. For my own part, I’m now half way through Adulthood Rites, the second book in Lilith’s Brood and it is slow going, but I want to finish. The story has been difficult and deeply rewarding for me in a way that I’ve come to expect from Octavia Butler, a reading experience not unlike the probing of limbs that turns to a series of caresses.

 

*Nnedi Okorafor also explores dynamics of power through human companionship with an insect-like robot in her terrific short story, “Spider the Artist.”

Works Cited

Boler, Megan. “The Risks of Empathy: Interrogating Multiculturalism’s Gaze.” Cultural Studies. 11 (2) 1997: 253-73.

Butler, Octavia. Bloodchild and Other Stories. New York: Seven Stories Press, 1996.

—–. Lilith’s Brood: Dawn, Adulthood Rites, and Imago. New York: Warner Books, 2000.

Octavia Butler Roundtable Index

OctaviaButler2005-by-Leslie-Howle

This is the index for our Octavia Butler Roundtable. Posts are listed in chronological order.

Qiana Whitted — “Ugliness, Empathy, and Octavia Butler”

Lysa Rivera — “Power, Change, and Science Fiction”

Kailyn Kent — “Deus Ex Machina By Alien”

Octavia Butler: Best and Worst

Noah Berlatsky — “How Do You Say ‘Love’ In Alien, Or Vice Versa”

Vom Marlowe — “Wild Seed: A Curious Love Story About Family”

Alexis Pauline Gumbs — “When Goddesses Change”

A.Y. Daring — “When Loss Becomes You”

Julian Chambliss — “The Body Envisioned: Octavia Butler”

Noah Berlatsky — “Pattern Flattener”

Charles Reece — “Is Survival Always The Best Option? Pessimism, Anti-Natalism, and Blood Children”

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To see all HU posts on Octavia Butler, including those from before the roundtable, click here.

Bloom County in Contexts

“This sort of thing–the mocking self-consciousness–confounded the poor newspaper editors. I thought everyone did it.”
—Berkeley Breathed

 
“I’d never read any comic besides Doonesbury,” Berkeley Breathed wrote, whenever people asked him about his influences. Reading early Bloom County and its predecessor, Breathed’s college strip The Academia Waltz, the dominant flavor is Trudeau: the sex & dating jokes, the political humor, the first faint touches of surrealism (talking animals aside) with Zonker descending, like Snoopy into his Doghouse, into the depths of two-foot-wide Walden Puddle. Though Breathed’s squash-and-stretchy, Chuck Jones artwork was always distinct from Trudeau’s thin lines, Trudeau was Breathed’s model for a comic strip: early on, he even unconsciously reused an entire punchline with Milo Bloom in the place of Mike Doonesbury. The two cartoonists later became friends, and by the late ’80s, the tables had turned: Bloom County influenced Doonesbury. After his 1984 hiatus, Trudeau followed Breathed’s lead, introducing more spot blacks, thicker linework, wilder camera angles, and surreal pop-culture parodies like Ron Headrest and Mr. Butts. (Trudeau was heavier-handed than Breathed; Trudeau’s parodies always had a point.)
 

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Bloom County reshaped the boundaries of American newspaper comics. Its appropriation of celebrity culture, politics and commercialism were the perfect expression of, and protest against, the booming ’80s. He used undisguised references to real people and things, real logos and real modified photographs; even Li’l Abner, the newspapers’ onetime satire king, had always hidden its pop-culture references and product titles under cheesy disguises (i.e. TIME+LIFE=LIME magazine), and when it featured celebrities (like Frank Sinatra) they were fawned-over guest stars, not subjects of mockery.  In Breathed’s case his only restraint—the mellow heart of the strip—was a Shel Silverstein-like mix of whimsy and perversity, and an unwillingness to talk down to children.

But he was uninfluenced by comics apart from Trudeau; to hear Breathed tell the tale, he created Bloom County in a vacuum from the comics world, isolated after moving to Iowa City with his then-girlfriend. The over-the-top, Hunter S. Thompson-esque persona Breathed displayed on his dust-jacket bios was half true: apparently he really did prefer kayaking and flying airplanes to sitting at his desk reading comics and drawing them (though I suspect he watched a lot of daytime TV). Bloom County was not an exercise in nostalgia for comics past (like this article), or a self-conscious work of art burdened by the History of the Medium (like Patrick McDonnell’s Mutts). Nor did Breathed have any particular interest in his own fans, let alone the kind of “fan dialogue” and “community-building” that is a requirement for being an artist in the 2014 world of social media; although I’ve never heard of him being rude to a fan, he confessed in the catalog to the 2011 Cartoon Art Museum Berkeley Breathed exhibit that he didn’t really understand their enthusiasm at the time (he came to appreciate it later) and he was always nonplussed at things like book signings. Breathed’s lack of interest in comic strips allowed him to become one of their last true originals.
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As an upper-middle-class child in coastal Northern California in the ’80s, I was a Democrat by default, although not from any deep political awareness: my issues were mostly fear of nuclear war (and thus of Reagan), and a kind of Al Gore “don’t build your houses near my house” environmentalism. I started reading Bloom County sometime in elementary school, probably because my friends brought the collections to school, and soon afterwards it started in the local newspaper.

I was 10, the same age as the strip’s ostensible main characters Milo and Binkley, and Bloom County fascinated me. It had content I’d never seen in comics before: atomic mutants, plastic surgery, nuclear spills, cocaine, and scenes of the U.S. Marines invading Antarctica (“Operation Antarctic Fury”), running around chasing penguins and firing guns. It introduced me to people I’d never seen on the comics page, and some I wasn’t familiar with at all: of course I knew about Brooke Shields and Michael Jackson, but Geraldo Rivera, Mike Wallace, James Watt and Mick Jagger, to name a few, all came to my attention through Bloom County first. Lastly, it introduced me to words I’d never seen in comics: “hijackers,” “war mongers,” “imperialist pig.” In one early strip radical schoolteacher Ms. Harlow leads her students in a protest, ending with the gag of a little girl wearing a gas mask, “In case the fishes tear-gas me.” Harlow corrects her: “Fascists, dear.” I learned the words “liberal” and “left-wing” from Bloom County, although I wasn’t sure what they meant at first, since my only context were Breathed’s strips about “the vanishing American Liberal! Once they thundered across the American scene in great herds, but now they have been hunted to near extinction!”
 

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With underdog stubbornness and absurdist self-mockery, throughout the Reagan years, Breathed kept the liberal/leftist torch burning on the comics page. My mother, who started reading the strip shortly after I did, certainly got references that I didn’t; but even to me Bloom County was, as Li’l Abner might have put it, eddycayshunal. Although it’s not annotated by IDW, I remember exactly what scandal Breathed was parodying in the December 3, 1983 strip (when lousy politician Limekiller announces proudly of his campaign team “We’ve got every kind of weird mix you can imagine…a black, a woman, two dips and a cripple!”), because our elementary school teacher had used it as an inroad to talk about prejudice and affirmative action. Even to the most politically apathetic kid or adult, Bloom County’s other hook was that it was visually unpredictable, a break from the 1960s flat aesthetic popularized by Peanuts and enforced by the size of the comics page (and later, by Flash animation). Bloom County used camera tricks, fake advertisements and newspaper articles and other meta-play with the comics medium, and starred a variety of grotesques, hallucinations, dream sequences and monsters, the latter usually but not always birthed from Binkley’s Anxiety Closet. (Calvin and Hobbes, which came later, also had cool aliens and monsters, but was sadly lacking in machine guns and chainsaw murderers.)

Like most comic strips, Bloom County took awhile to find its voice. The first collection from Little, Brown & Company didn’t come out ’till 1983, three years after the launch, and eliminated tons of material only reprinted in the complete collection from IDW. Apart from the then-undifferentiated funny animals, the strip started as a dialogue between Milo Bloom—young, liberal, cynical, an author-insertion character—and old Major Bloom, the gun-toting, Commie-hating, Patton-imitating right-winger. Major Bloom was joined, from then till the end of the strip, by a variety of other parodies of conservatives and rotten political types: Moral Majoritarian Otis Oracle; merely drunk and corrupt Senator Bedfellow; drunk, corrupt and poor Limekiller; and Republican fratboy lawyer Steve Dallas. Gradually the early characters departed, leaving their useful qualities to be distributed among the survivors. Major Bloom faded away, and his conservative politics were absorbed by Steve Dallas and the lesser animals (Hodge-Podge the rabbit and Portnoy the gopher). Milo never entirely left, but he became more of a coldly calculating newspaperman and politico; his functions as a romantic lead were ceded to two more sensitive characters, first hapless, Linus-like Binkley—introduced as a wimpy young dreamer who’s a perpetual disappointment to his macho Archie Bunker-like father—and then even more hapless, and thus more sympathetic, Opus the penguin. In 1982 Opus began to take center stage, writing his poetry, dreaming of flight, becoming the center of innocence in a chaotic world. With the introduction (and, in 1983, first death) of Bill the Cat, the drooling, brain-dead, bulging-eyed, cocaine-addicted parody of every celebrity imaginable (including Garfield, E.T., Little Orphan Annie, etc.), Opus had his partner and the strip had its core.
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“Single, red-headed female, 23, sensual, intelligent, delicious; seeks short, flightless aquatic bird on which to lavish kisses and affection…”

 
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Much of the later strip featured around long, tabloid-like melodramas about these characters—Opus & Bill’s 1983 presidential run, Opus switching places with Michael Jackson, Opus, Bill and Steve’s stint in the heavy metal band Deathtöngue—and this was another thing about Bloom County: it was the last of the great story strips. It wasn’t the only one of course, but for me in 1984, Doonesbury and For Better or Worse were too adult and boring (also, someone had drawn erect penises on all the characters in the Doonesbury book at the local library) and even back then, the oldtimers like Little Orphan Annie and Alley Oop were obviously preserved corpses, propped up and hideously embalmed. But my mother and I eagerly looked forward to the daily newspaper to see what was happening with Opus’ latest crush, or Oliver Wendell Jones hacking the Pentagon and going to jail, or Bill the Cat’s affair with Jeane Kirkpatrick. Other humor strips rarely kept continuity longer than a predictable week-long arc, but Bloom County had the cliffhangers and emotional tug of a soap-opera continuity (with Breathed’s typical snark: when Steve Dallas is kidnapped and then zapped back to Earth by aliens, the final caption for that day’s strip reads “To be continued! Or maybe it won’t! Ya never know, do ya?”). I had to read Bloom County every day because it always seemed like the next day Opus might wake up in bed with someone, or our heroes might be lost on their balloon flight over the Atlantic, or Bill the Cat might die (again). Towards the end of Bloom County‘s 9-year run the stories started to repeat themselves, and perhaps Breathed needed a break; but when he relaunched the comic as Outland (and later, Opus) and switched from a continuity-focused daily to Sundays-only, he removed one of the strip’s great appeals.
 

Bloom County bears some resemblance, apparently unintentional, to Pogo, another strip about politics and talking animals. Though more vicious in his satire, Berkeley Breathed shared Walt Kelly’s love of silliness and rhyme, as well as an innocent hero surrounded by incompetence and guile, and there is a similar charmingly rinky-dink feel to their respective storylines when the meadow/swamp animals ineptly attempt to run businesses and political campaigns. They also share another theme: love. Pogo Possum and the other male animals were always circling the star of the skunk Mam’zelle Hepzibah (the Love Goddess Ishtar of furry fandom), and Opus’ unrequited romances are the center of many plotlines; when not involved romantically, he’s pursuing another unattainable female presence, his long-lost mother, whom he first sought in 1984. Bloom County was exceptionally frank about love and sex, not to mention bestiality, as in the Greystoke parody with a half-disrobed Andie MacDowell wooing an as always half-comatose Bill the Cat (“Oo, Lord Orangestoke…it must have been so…so…terribly lonely…in that big…lush…steamy…sweaty jungle…”).

This was mind-blowing stuff to me at age 10. Unlike most newspaper strips which, if not about school or workplace, focus on families (typified today by Zits and Baby Blues—grandparents drawing comics for grandparents about their nostalgic memories of parenthood), Bloom County‘s emotional fixation was always dating and single life. Breathed was a young man. One of the early continuing characters was Bobbi Harlow, the schoolteacher whose defining traits were that she was an (attractive) leftist feminist in a hick town surrounded by chauvinist jerks; Breathed resurrected sexist fratboy Steve Dallas from his college strip as her antagonist and stalker. (Whether a difference of artists’ personalities and/or of late ’60s culture vs. late ’70s, the women in Breathed’s college strips generally come off better than in Trudeau’s, where they are more often just conquests or fanservice.) Through Dallas, Breathed mocked male machismo with a few Portlandia-ish detours to mock New Agey feminism (“There’s no need to be threatened by my womanhood…You turned your rear towards me, obviously an effort to deny a strong feminine presence nearby”). But Harlow started dating wheelchair-bound Cutter John (basically a Breathed self-insertion character) and slipped out of the comic.
 
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Breathed introduced some other female characters, usually temporary, like shy, long-suffering teenager Yaz Pistachio (a sort of female Binkley), and Lola Granola, the free-spirited hippie artist who ends up fairly well-fleshed-out as a person who might consider marrying a penguin (over or because of her mother’s objections). But the strip mostly looks, mockingly or sympathetically, at the insecurities of men. Binkley’s Anxiety Closet, normally known for disgorging giant snakes and other monsters, surprises him one night with a beautiful woman demanding “Kiss me, Binkley! Kiss me like only a real man can kiss! I want fireworks, Binkley…I expect nothing less from the men of today!” Prepubescent Binkley ducks and hides under the covers. Though Breathed never degenerated into pin-up fanservice and “guy humor” (and even worse, “nice guy” humor) like Frank Cho’s blatant Bloom County imitation Liberty Meadows, Bloom County falls into the long cartoon tradition of a world where women are humans and men are (mostly) talking animals and monsters. And children.
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“I will probably go out on my sword one day, insisting on a particular strip running despite the furor. One day.”
Berkeley Breathed, May 2007

Al Capp, whose Li’l Abner was considered liberal in the ’40s but which changed by the ’60s into a vehicle for Capp’s grumpy and increasingly vehement right-wing politics, claimed in the foreword to his career-retrospective anthology The Best of Li’l Abner that it was liberalism, not he, who had changed: “I turned around and let the other side have it.” Berkeley Breathed never got conservative, but he did get grumpy (or grumpier, considering his always-slightly-ornery public persona).

<"There are no sacred cows (although perhaps penguins) in Bloom County,” reads the back cover text on the 2009 IDW edition Volume 1, suggesting that it was infamous in its time as some major boat-shaker. But although its groundbreaking nature is undeniable, I don’t remember Bloom County being particularly controversial in the ’80s: not like, say, Dungeons & Dragons (ignored by Breathed), heavy metal (affectionately parodied), Stephen King novels or video games (mocked scornfully). A google search for 20th-century Bloom County controversies and censorship doesn’t turn up much, except for grumbling from frequent targets like Mary Kay Cosmetics and Donald Trump, and newspapers changing “Reagan sucks” to “Reagan stinks” in a November 1987 strip. (Breathed responded “Today’s youth have long since legitimized the word.”) Breathed never charged suicidally into the windmill like, say, Bobby London; Bloom County was, like any newspaper strip had to be, a strip a 10-year-old boy could read at breakfast with his mother. In the annotations to the IDW edition, however, Breathed repeatedly points out strips he “couldn’t get away with nowadays.” In a 1981 strip poking fun at victimization and censorship (ending with the censors’ horrified realization “My gosh…LIFE is offensive!!”) he digs in the point with the 2009 annotation “It must feel very empowering to be offended all the time.”
 

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The rebranding, however slight, of Bloom County as a firestorm of political incorrectness presumably comes from Breathed’s own experiences at the end of his newspaper-strip career. In late summer 2007 two Opus strips jumped into the headlines when the Washington Post, Breathed’s home syndicate newspaper, refused to print them due to their satire of Islam (specifically through a white American convert, presumably an attempt to decouple religion from race). Breathed had mocked religion before, such as the Hare Krishnas in 1982, the “Bhagwan Rajneesh Cult Center” in 1984, and Christian fundamentalists, always. Although Breathed did not retire Opus until a year later, to hear him describe it in later interviews, listening to his publisher at the Washington Post relay concerns from a Muslim staffer about how much hair should stick out of Lola’s hijab convinced him that it was impossible to write the strip the way he wanted anymore. (“I thought that I saw it coming and approached it with probably more sensitivity than I am known for. I was not mocking anything about the Muslim dress—I was mocking the reaction to it,” Breathed said later.) Opus became a punching bag of the grotesquely partisan media landscape of 2007-2008, when Sony Computer Entertainment could recall the video game Little Big Planet for fear of offending Muslims with Quranic verses in the music (in a soundtrack created by an African Muslim musician), while right-wing news channels unapologetically stoked fear stories of American mosques and Obama’s “closet Muslim” religion.
 

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To my eye, looking back over the old strips, Breathed does a good job of walking a delicate tightrope: creating a true Gonzo comedy, a broad satire of humanity, without veering into sexism, racism and stereotypes. At least not nonselfconscious ones. Throughout the strip Breathed made a strong effort to include African-American characters in a noncaricatural way, both in jokes about racism (mocking Diff’rent Strokes, the “Michael Jackson Caucasian Kit,” etc.) and race-neutral contexts. Oliver Wendell Jones, the 10-year-old genius computer scientist, was the Schroeder of the strip and one of the core cast. On December 11, 1983 Breathed reused an old daily strip joke as a Sunday strip with Oliver Wendell Jones and his grandfather in what had been Milo and the Major’s roles. Later, less successfully, Breathed introduced Ronald-Ann Smith, a poor black girl from the inner city, who was intended to be the main character of Outland; but in this case Breathed seemingly found it too difficult to make her a character rather than just a symbol, and she faded out of the strip (like all of the new Outland characters, for that matter). (The true fusion of Bloom County with African-American issues ended up being Aaron MacGruder’s The Boondocks, openly influenced by Breathed.)
 

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Breathed wasn’t above using stereotypes to tell an essentially anti-stereotypical message, as in a late Academia Waltz strip when an Iranian-American calls his brother in Iran to beg him to stop burning American flags on TV, so he himself won’t be beaten up by bigots like Steve Dallas. (“Allah help me…it is fratboy!”) Garry Trudeau had introduced the first (openly -_- ) gay character in mainstream newspaper strips in 1976, but it was still very unusual in the early ’80s when Bloom County made fun of homophobia, in the recurring storylines in which TV preachers torment Opus with crusades against “penguin lust.” (“The biggest moral threat to the very moral fiber of our immoral society…penguin lust!!! Nothing but urges from hell!“) In elementary school I didn’t get this joke, although neither did I get the joke when the heroes go to San Francisco for a political convention and stay at a hotel run by a pair of bondage-loving leather daddies. In Bloom County one finds the occasional one-panel of a wacky Asian chef with Ginsu knives, or Milo disguised as an oil sheik to entrap a politician (“Want some dough, O fat one?”). But Breathed didn’t merely parrot the default American stereotypes, as demonstrated in a 2006 Opus strip in which he included a threatening, bazooka-wielding IDF soldier among a bevy of turbaned terrorists springing out of Opus’ Anxiety Closet of Modern Fears. Outnumbered five to one by turbans, but still enough to anger conservative bloggers, like the 2009 Doonesbury Old Testament joke that provoked a disapproving letter from the ADL.

When Breathed quit newspaper comics in 2008, he cited frustration with things like the 2007 Islam controversy, and another incident he mentions in the IDW annotations, when the Washington Post “shut down my gentle mockery of Scientology in 2008” (apparently completely shut it down, since no mentions of Scientology appear in Opus strips in that year as far as I can tell). He blamed the partisan political climate and the timidity of newspaper editors. It’s difficult not to wonder how long Opus would have kept going in any case, since Breathed, like many aging newspaper strip artists, had long expressed frustration about the dwindling relevance of newspapers, and had twice before canceled his strips in an attempt to switch over to children’s books and other media. Like the other major comic strip artists who arose in the ’80s, Bill Watterson and Gary Larson, Breathed had a completely different attitude towards his art than the strippers of earlier generations: i.e., it’s better to stop while you’re ahead than to beat the horse ’till death and beyond.

Tim Keck, co-founder of The Onion, recently said in a lecture that the changing relationship between media and audience makes it harder to use edgy humor with a mass audience: the same hyperconnected social media that makes it possible to, say, fund Kickstarter projects also makes public outrage/disapproval much faster, stronger and harder to ignore. In the 2010s, artists are assumed to be in constant communication with their fans, and the kind of outsider distance that artists like Watterson or Breathed had in the 1980s—Breathed once said he wasn’t aware when Bloom County had become popular until many months later—whether a disadvantage or an advantage, seems quaint. Similarly, the things Breathed pioneered on the comics page—the combined mockery of pop culture and politics, the intermedia visual play with altered photographs, hoax headlines and ads—are now commonplace (if not as well done as Breathed did them), easy to make with Photoshop and fast to upload into memes. (And as a result of their instancy, sadly, they’re rarely strung together into the hilarious narratives and recurring characters Breathed did so well.) Like much about Bloom County, it’s easy to look at these things and think, “ahh, how ’80s!”; but Breathed himself would probably resist casting the book as a mere piece of ’80s nostalgia. Breathed’s Bloom County was a work of genius, but it was never nostalgic; as long as it is controversial, it is current. Old comic strips, like all old comedies, have power when they are humor, not humored.
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The entire Bloom County roundtable is here.

The Truth, Steve

Like most nerds, I communicate primarily in quotes from The Simpsons, but I’m old enough that Bloom County makes it into the rotation from time to time.  Nary a San Diego Comic-Con can pass, for example, without a Superman comic or “My Little Pony” display triggering me to say to my husband, “The Truth, Steve, is that ‘Knight Rider’ is actually a children’s program.”  (The correct response: “Can’t be! Can’t *@#!* be!!”)
 

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When Bloom County debuted, it was criticized, often rightly so, for lifting from Garry Trudeau’s Doonesbury.  Breathed’s loose, doodle-y early style was a slightly more polished version of Trudeau’s; he later developed into one of the most skilled illustrators on the comics page, more reminiscent of Chuck Jones than any newspaper cartoonist, but that would come later.  Both cartoonists used an eclectic cast of slice-of-Americana characters to discuss current events.  And both were unusually political for the comic strips of the era, which mostly stuck to safe sitcom material.  Early on, Trudeau’s periodic hiatuses from Doonesbury allowed Breathed to replace him in some newspapers.

But in retrospect, Bloom County came from a fundamentally different perspective.  Trudeau emerged from the 1970s late-counterculture tradition of National Lampoon and Saturday Night Live: erudite young left-wingers, trained on Ivy League humor magazines, out to smash the system with subversive comedy as a vehicle for progressive politics.  Breathed’s strip anticipated the next generation, the style that would replace Lampoon-ing: media-saturated, self-referential, political only to the degree that politics is part of pop culture, as surreal and anarchic as a two-in-the-morning flip up the TV dial.  The humor of Bloom County is the humor of The Simpsons and all that came after.

In its original context, the “Knight Rider” line is spoken by Binkley, the only Bloom County character to outpace Opus in gormless naïveté, after mysteriously awakening with a revelation of The Truth in all matters.  The other knowledge Binkley shares: the Monkees didn’t play their own instruments, Opus looks more like a puffin than a penguin, and Reagan will never fulfill his promise to share Star Wars missile defense secrets with the USSR.  That all of these revelations are presented as equal in importance sums up the difference between Bloom County and Doonesbury.

And that was life in America in the 1980s.  The political became the personal, then it became the trivial.  Colors were bright, patterns disorienting, everything expensive and hideous.  The president was a movie star, of course, but more to the point it seemed reasonable for the president to be a movie star, to be just a guy hired to play The President.  Billions of lives depended on a missile defense system named after the movie franchise that had just introduced Ewoks.  We couldn’t handle the truth about the government or our souls, but neither could we handle the truth about David Hasselhoff.  In Bloom County, Bill the Cat, the strip’s Garfield-parodying symbol of half-assed commercialism, has two recurring careers: rock star and presidential candidate.  The careers are close to interchangeable and often inspire near-identical storylines.  In the final years of the strip, Bill switches brains with Donald Trump, the human embodiment of the peculiar mishmash of money, politics, celebrity, and tackiness that could be said to define the decade.
 

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Many of the most successful Bloom County strips make a social observation without making a social statement.  When the characters go hunting for the endangered liberal by baiting a trap with the Village Voice  (“Just let me read the Feiffer cartoon!”), it’s very funny, but it doesn’t express any particular viewpoint about liberals or conservatives or American political debate. (Which is not to say that the artist’s personal views don’t sometimes come through; Breathed seems consistently uncomfortable with women and feminism, for instance.)  One of the most famous Bloom County storylines begins with boy genius Oliver responding to South African apartheid by inventing a “pigmentizer” that turns white people black.  An earlier generation of political humorists would have built this into a moralistic civil-rights fantasy, or followed the premise to disturbing and challenging places.  A story that starts with apartheid has the potential to get dark.  Instead, the gang gets lost at sea on the way to South Africa, leading to Opus eventually returning to Bloom County with amnesia, which is ultimately cured by news of Diane Sawyer’s wedding.  Race relations, soap opera parodies, celebrity gossip: they’re all potential comedy material.  Bloom County’s central innovation was to reject the old-fashioned idea that they should be different kinds of comedy.
 

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The Simpsons played the same tune, ten years later, when it responded to Bush Sr.’s criticisms of the show’s crassness with “Two Bad Neighbors,” an episode portraying George and Barbara Bush as George and Martha Wilson from the 1950s Dennis the Menace TV show.  In the DVD commentary for the episode, writers Bill Oakley and Ken Keeler comment that the older writers on staff were frustrated by the episode; they wanted a show about the President to be a sharp-edged political satire, not a pop-cult parody where the basic joke is “George Bush is old.”  But the younger writers didn’t want to do satire.  And George Bush was old.

To some degree Bloom County, which ran from 1980 to 1989 precisely, is of its time.  In sheer volume of cultural detritus invoked, it certainly stands in stark contrast to the other great 1980s comic strip, Calvin and Hobbes, which strove for a sense of children’s-book timelessness.  (My friend Jason Thompson once commented that he always found himself waiting for Calvin to pick up a video game controller.)  Yet Donald Trump is still with us, all these years later, and so is David Hasselhoff, and so is the Bloom County sense of humor, the comedy that comes from collapsing every cultural signifier to a single level of blind, bland confusion and romping through the ruins.

Only occasionally does Bloom County take a coherent political or social stand, most notably in its extended attack on animal testing.  More often, it adopts a “both sides are just as bad” attitude, or simply seems baffled by all the fracas.  When Breathed abandons his post-counterculture cynicism and reaches for a sweet and gentle note, he usually does so by having the characters abandon their pop-culture wasteland entirely for a trip to the swimming hole or the dandelion patch.  In Bloom County, there’s no salvation in political action or cultural revolution; the only hope is to drop out of our oversaturated civilization and go looking for reality.  And that, maybe, is the final truth.
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The entire Bloom County roundtable is here.

Most Overrated/Most Underrated Comic Strip

So since we’re in the middle of a Bloom County Roundtable, I thought I’d officially state that I think it’s the most underrated comic strip out there. It gets little critical appreciation and isn’t much talked about, even though it’s fantastic, and one of the all time greats as far as I’m concerned. (It was mired towards the bottom of our best comics list. I sort of regret I didn’t put it on my own top ten.)

Overrated; well, Calvin and Hobbes is the first that springs to mind, for some of the reasons I discussed earlier in the week. I think Doonesbury’s pretty mediocre as well; visually blah and often smug and flat, though occasionally funny. The enthusiasm for Nancy among comics folks also baffles me; it’s visually slick, but completely devoid of any other interest, as far as I can tell.

I actually generally agree with the enthusiasm for the most praised comic strips — Peanuts, Krazy Kat, and Little Nemo. I think they’re rated about right.

So what do you think are the most overrated and underrated comic strips? Let us know in comments.
 

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