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Exhibit / December 11, 2019
Object Name: What To Do In An Emergency
Maker and Year: Reader’s Digest, 1986
Object Type: Book
Description: (Richard McKenna)
The world is a dangerous place, and nowhere is this more true—subjectively speaking—than in its safest, most fortunate corners. I’ve spoken before about how the postwar UK seemed sometimes to be living in a traumatized fugue state of danger and threat. Here, then, is the bible of that particular belief system: the Reader’s Digest‘s 1986 What to Do in an Emergency, a 400-page compendium of Anglo fears, running from the most mundane (“gravy stains, removal of…. p.180”) to the surprisingly obscure (“caves, lost in… p.310”), which allowed every Briton to writhe in pleasure at the thought of the many nightmarish injuries, deaths, and degradations that might await them should they step from the path of righteous behavior.
In 1986, Britain was still eleven years away from two events—the election victory of Tony Blair’s New Labour and the death of Lady Diana—which would spark a mutation in, or perhaps simply bring into sharp focus, its psychology, triggering the evaporation of the last remaining remnants of the country’s previous approach to existence. Contrary to any naive assumptions about British “good manners,” it ought to be stated for the record that much of what made postwar Britain function was facilitated not by any innate civility but by a series of behaviors that had been drilled into us since childhood, with origins in the regimented lives ingrained in our parents and grandparents back when we were a total war economy Airstrip One-ing our way through World War II. That and the real risk of physical violence for infractions such as jumping queues and insulting other drivers ensured a Pavlovian comportment that turned boarding a bus or joining a dual-carriageway into almost devotional rituals. Given what has taken the place of this conditioned, vaguely collectivist pseudo-altruism as it has decayed under the pressure of individualist right-wing ideology, I think we can perhaps be forgiven a brief twitch of nostalgia for said collectivist pseudo-altruism, for all its faults.
Reader’s Digest was an American general interest magazine containing condensed articles and devised by Dewitt Wallace while recovering from injuries obtained during the First World War. Despite its progressive attitude towards sex, the Digest was also fond of promoting reactionary values and anti-Communism, often printing smear stories leaked to it by the C.I.A. and F.B.I. The company was also famed for its series of “condensed novels”—each plastic-tooled volume of which contained abridged versions of four popular bestsellers of the moment (Wallace was fond of saying that his epitaph should read ”The final condensation”). The books Reader’s Digest published in the UK were available either from the “Reader’s Digest centres” dotted around the nation’s cities (where customers could “examine and buy” them) or directly through the post by mail order, and the company had a particular hold over people without easy access to bookshops and those who were perhaps not comfortable entering them—because they could be intimidating places—and felt they needed a guide. This guidance was trafficked through the pages of the magazine, amidst its strange mixture of real-life “I fell into a cement mixer” horror, advice on removing stains, and excruciating joke columns like “Laughter, the Best Medicine.”
As well as producing guides like the Reader’s Digest Family Medical Adviser and The Reader’s Digest Complete Do-It-Yourself Manual—a two-volume tome so enormous that it came in its own ICBM launch-codes-eque slipcase—part of the remit of Reader’s Digest‘s publishing arm was to address the output of whichever gland of the zeitgeist happened to be secreting in that particular moment, hence books like 1976’s dip into the paranormal Strange Stories, Amazing Facts. What, then, does it tell us that alongside more sedate products like Success with House Plants and Creative Cooking and Entertaining, the Reader’s Digest publication roster for 1986 also included What to Do in an Emergency? Remaining safe and avoiding harm for ourselves and our loved ones is obviously a priority for most people, but What to Do in an Emergency also feels very much like it is tapping into something else—an almost perverse need to feel proximate to risk, to feel that our lives aren’t quite as safe and dull as they appear. It’s a truism oft repeated that one of the wellsprings of the aggressive energy of British punk was the flat-out boredom of British life, especially in the provinces. Perhaps What to Do in an Emergency was responding to that same need, which, across the Atlantic, was being answered by the delusions of a generation of survivalists. Of course, British survivalism was never going to take the same form as its pumped, bullish and locked-n-loaded US cousin, with its pecs oiled and its buttocks tightly clenched: our buttocks were tightly clenched alright, but for very different reasons. Plus, we didn’t have guns; we had umbrellas—well, if we were soft Southerners we did.
Perhaps it was also a reaction to the cognitive friction between the narrative then being pushed by the right-wing Thatcher government—that the world was a dangerous place and that the Tories were the party to make it safer—and the knowledge that thanks to Tory policies it actually was becoming a more dangerous place (albeit gradually, for most) and that people were going to have to start looking out for themselves as the strings of the welfare state’s safety nets were gradually snipped away. In some way, What to Do in an Emergency feels as though it was responding to these multiple stimuli—a need to feel that life wasn’t as dull as it seemed and at the same time a genuine fear that life risked becoming far less dull than it seemed.
In case potential buyers were unsure of the book’s contents, or emergency-tackling owners were worried about being able to identify their copy in haste as they attempted to save someone struck in the head by the yardarm of a yacht or scalded by a hot drink, What to Do in an Emergency featured a cover in innovative hi-visibility yellow with EMERGENCY emblazoned upon it in a clashing magenta, an ensemble clearly meant to evoke the livery of the British emergency services and confer upon it a pseudo-institutional aura of gravitas. To emphasize the tome’s vocation as a vital piece of lifesaving equipment, the book begins with a “rapid action guide” called “When Seconds Count” that covers primary existential threats to Brits—including, natch, chip pan fires, as well as children eating poisonous plants—before the book proper begins. The nine chapters that follow, from first aid and medical emergencies to drink and drugs, contain a number of illustrations so mind-bogglingly vast that only a corporate behemoth like Reader’s Digest could possible have afforded to fund. These are the book’s true heart and raison d’être.
Counterintuitively, the interior illustrations don’t take up the cover’s dramatic tones, adopting instead a washed-out, vaguely surreal photorealist style presumably intended to be reassuring and undramatic but in fact conferring to their subjects an eerily dreamlike quality. The scene for each chapter is set with a full-page image whose hazy tones, slightly more vivid than those used for the bulk of the illustrations, only lend their nominally innocuous subject matter an unsettlingly elegiac quality: a child on a bike, an old lady being given a cup of tea, a group of friends enjoying a picnic—tranquil scenes of everyday life whose very inclusion in the book imbues them with a sense of foreboding about what form the implicit emergency is going to take: will the poor old lady be scalded by tea, or is it the kind young man who is at risk? Are the carefree holidaymakers about to be attacked by wasps, or will they be struck by lightning? The pictures illustrating the chapters themselves share the mannered and vaguely camp style common to many Reader’s Digest self-help books—an uncanny fetishistic quality that makes them feel almost like some obsessive work of religious mania. In fact, the whole of What to Do in an Emergency feels like a dimly understood metaphor for something troubled and profound, and the stiffness of the posed images only adds to the disconcerting yet compelling atmosphere of gloom. In fact, What to Do in an Emergency almost seems like a vast, metastasized airplane safety card.
The book’s index—where “blood stains, removal of” sits next to “blocked lavatories” and “vomit stains, removal of” sits beside “volcanic eruptions”—reads like some crazed Oulipolian metafiction. In fact, you could probably make a case for What to Do in an Emergency being one of the more successful modernist horror novels of the 1980s. As well as covering standard British fears like blocked toilets, our ubiquitous chip pan fires, and the quicksand that, to judge by the amount of attention it got throughout the ’70s and ’80s, you would have been forgiven for imagining covered much of the mainland instead of a corner of a small beach in Grange over Sands, What to Do in an Emergency trots out a mindbending litany of horrors: “Menaced by a hitchhiker,” “A sleeping bag can become a dangerous trap,” “poisoned by a crop sprayer,” “Trapped in a bog,” “If you are falsely accused of shoplifting,” “TV fires,” and “If you are swept along by a crowd,” to name but a few. The emphasis is firmly focused on the less spectacular emergencies—surviving a plane crash is given less space than propping up a collapsed tent, for example—and each entry is written in the same voice: superficially calm and in control, but with a terse undertone that hints the writer is struggling to repress a panic attack. It’s not just the entries that are incredible, though—everything about What to Do in an Emergency is incredible, including the names of the illustrators, most of whom sound like people writing local scene reports for late-’80s Maximum Rock’n’Roll: Andrew Aloof, Dick Bonson, Charles Chambers, Ivan Lapper, A.W.K.A. Popkiewicz. The contributing writers are no less remarkable, any random selection of them—say, Dr. Birdwood, Frank Eaglestone, Anthony Greenbank, Basil Booth, and Pippa Isbel—sounding like characters from some half-remembered sitcom.
It would be churlish not to admit that what What to Do in an Emergency does, it does excellently, and its advice is always clear and to the point. The book’s genesis is obscure, but the illustrations and list of contributors indicate that it was commissioned by the British arm of Reader’s Digest and only later published in other countries: was it perhaps a fix-up compendium of material cobbled together from other Reader’s Digest self-help books? I can’t be arsed to find out, to be honest. But even if it is, it still feels in some way symbolic of its time and of what was to come. As I said at the beginning, the world can look like a dangerous place when you live in the safest parts of it. People there have farther to fall, as well perhaps as a suppressed semi-awareness that their peace of mind is simply an unearned accident of birth that was at least in part paid for by the sufferings and hard work of other less fortunate people around the world whose countries we’d invaded and whose economies we’d put to our own use.
For a long time, us Brits were fucking lucky, let’s face it: unemployment benefits, free healthcare, free dental care, free and affordable housing, free schools. The quality might occasionally have been as uneven as the teeth British dentistry provided to most of us middle-aged Brits, but at least you didn’t have to worry that there wouldn’t be a system there to provide help if you encountered an emergency. The seeds of the demise of our good fortune, though, were sown right there in the same furrow: given the decades of privilege and social security, many of us had forgotten that a world without such things was not just possible but the way most of the world lived. We thought being safe was the birthright of humanity—just something everyone got. Familiarity with the welfare state bred complacency and indifference, and when the spivs started trying to privatize it, we didn’t even realize it needed defending.
In times of uncertainty, safety and security start to prey on people’s minds. We’ve been watching it happen for years now in the UK as the political party most responsible for actually making Britain a more dangerous place—the Tories, natch, though Tony Blair’s New Labour did a lot of the groundwork and UKIP continues to stoke the fires—has used the anxieties its own policies continually frack up from beneath the psychic shale to fuel the engines of its own self promotion, promising they’ll be the ones to restore the beige stasis of what many consider to be English (as opposed to British) life. We’ll see over the next few years what new emergencies that typically English (as opposed to British) bit of shallowness leads us to.
Noah Berlatsky / December 10, 2019
The elite is an amorphous clotted blob of parasitic greed and hate. Its tendrils extend with slimy stealth into every orifice of society—which makes its precise outlines difficult to see. Are the elite contemptuous coastal liberals and academics? Are they hedge fund managers and tech billionaires? Are they infiltrating globalists or capitalist pigs? Are they your bosses? Or are they your neighbors sneering at your MCU films and your fast food diet? Or are they all of these people and more, gelatinously fusing into a suffocating, boundaryless mass, conspiring in the dank corners of the hierarchy to feed upon and absorb your labor and your soul?
Brian Yuzna’s 1989 schlock horror film Society slides its moist appendages around the concept of the elite, queasily exposing its power and its vile plasticity. Squeezing into the paranoid horror genre at the very end of the Cold War, Society contorts itself away from the communist menace to focus on the evil assimilating rituals of a boneless capitalism. In doing so, though, it inadvertently shows how difficult it is, with the tropes of terror we have, to tell communism and capitalism apart. The two dissolve into a single two-headed, or multi-headed, or faceless mass, impossible to pin down or define, and therefore impossible to escape.
Society‘s protagonist is Bill Whitney (Billy Warlock), a wealthy Beverly Hills teen and star basketball player running for student body president. Everything seems to be going well for him. And yet, “If I scratch the surface, there’ll be something terrible underneath,” he tells his therapist, Dr. Cleveland (Ben Slack), just before biting into an apple and seeing it squirming with (hallucinatory?) maggots. The worm in Bill’s Garden of Eden is his family. His parents Nan (Connie Danese) and Jim (Charles Lucia) are much closer to his sister Jenny (Patrice Jennings) than they are to him. He suspects they don’t love him; he worries he is adopted. Soon, though, he has cause for even more serious alarm. His sister’s ex-boyfriend David Blanchard (Tim Bartell) secretly bugs Bill’s parents and sister; on the tape the three of them reveal that Jenny’s debutante coming out party is a bizarre incestuous group sex ritual. When Bill tries to share the evidence, the tape disappears, and Blanchard is killed in a car crash. The wooden acting and incoherent plot tremble between B-movie incompetence and sweat-drenched fever dream as the conspiracy begins to engulf everyone from Bill’s rival, Ted Ferguson (Ben Meyerson), to his new girlfriend Clarissa Carlyn (Devin DeVasquez), to his doctor, his parents, and the police.
In the film’s infamous conclusion, we learn that Bill was in fact adopted, and his parents and their friends are part of a shape-shifting species that devours humans in a bizarre group feeding sex ritual called the “shunt.” The last twenty minutes of the runtime are an oozy apocalypse courtesy of special effects guru Screaming Mad George: flesh dissolves, mouths turn into clotted rubbery tendrils, and Bill literally reaches up through Ted Ferguson’s anus to pull him inside out in a climactic battle, ending Ted’s life and Bill’s hopes of a Washington internship. Clarissa is so in love with Bill that she betrays her own species, and she, Bill, and Bill’s buddy Milo (Evan Richards) escape the clutches of the elite, whose members have to satisfy themselves with eating Blanchard, saved from his apparent death by car crash for an even more awful fate.
Society is a decadent, absurdly sodden and febrile extension of the body horror genre of the ‘70s and ‘80s, taking The Thing (1982), 1985’s Re-Animator (which Yuzna produced), The Blob (1988), and The Fly (1986), and adding even more K-Y Jelly and quivering sexual innuendo. It can also be seen, though, as a reversal of those late Cold War-era films, reaching through the back end to grab hold of the eye sockets from the inside to pull out the wet, pulsing innards. Just as the Berlin Wall was falling, Society revealed that the fear of the Soviets was fear of the wealthy elite all along.
***Anti-communist paranoia in Cold War horror often centers on deindividuation and dehumanization. Ronald Reagan was channeling films like 1954’s Them!, with its giant, mindless insect invaders, when he described Communism as an “ant heap of totalitarianism.” The 1958 The Blob features a figurative Red menace: a clump of gelatin fallen from space that absorbs all those in its path, dissolving discrete persons into a single jelly-like mass. 1956’s Invasion of the Body Snatchers imagines alien seed pods falling to earth, from which gestate repulsively fibrous duplicates. They drain human appearance and personality when, in a metaphorical excess of failed vigilance, their targets fall asleep. “Love, desire, ambition, faith—without them life’s so simple,” a pod person explains to the horrified protagonists, sketching a vision of a world enervated by a lack of human warmth and capitalist moxy. Significantly, one of the first signs of the pod invasion is a dual leeching away of business initiative and consumerist impulses. Dr. Miles Binnell (Kevin McCarthy) first notices something awry when he sees an abandoned roadside vegetable stand. Later, when he takes Becky Driscoll (Dana Wynter) out to dinner, the restaurant is almost abandoned. Pod people neither sell nor buy; the hive mind, possessed of invisible tendrils, does not require an invisible hand.
Becky Driscoll (Dana Wynter) and Elizabeth Driscoll (Brooke Adams) are “born again” in the 1956 and 1978 versions of Invasion of the Body Snatchers.
Communism doesn’t just eat through commercial relationships in these films; it eats through domestic ones. Removing consumer desire also removes traditional sexual and romantic impulses, leaving behind monstrous abomination. Science-fiction author Jack L. Chalker neatly summarizes the anti-communist logic in his 1978 novel Exiles at the Well of Souls, in which humans have created Comworlds where “The individual meant nothing; humanity was a collective concept.” To advance that group good, the Comworlds retool sexual biology itself: “Some bred all-females, some retained two sexes, and some, like New Harmony, bred everyone as a bisexual. A couple had dispensed with all sexual characteristics entirely, depending on cloning.” In one of the most quietly ugly moments in Invasion of the Body Snatchers, a working mother prepares a pod for her own baby, noting in a monotone that soon it won’t cry. Plants replace wombs just as outsourced childcare replaces homemaking, and maternal feelings dissolve into a grey, ichorous, proto-feminist puddle.
The 1970s remake of Invasion of the Body Snatchers further teases out the bleakly kinky implications of mind-controlled interference in the reproductive process. Elizabeth Driscoll (Brooke Adams) falls asleep in a field, and, as her personality is sucked from her, her body cracks and crumbles like a rotten pumpkin. Nearby, she rises up in her new form, “born again into an untroubled world, free of anxiety, fear, hate”—and also free of clothes. Pod Elizabeth is completely nude, and the film’s stark gaze willfully conflates desire and terror. In fact, the terror is precisely that she is both fully available and completely unavailable, a desirable body in thrall to some inhuman mass will.
Society takes that body and molds it to different ends. The communist infiltration is replaced with a festering class divide. Good, upstanding businessmen, mothers, and citizens are not infected with an alien ideology. Instead, as the maniacal Dr. Cleveland explains, “No, we’re not from outer space or anything like that. We have been here as long as you have. It’s a matter of good breeding, really.” The parasitic infection is not foreign, but native. No one has been changed; rather, the paranoid revelation is that the evil ones were here all along, squatting wetly in those mansions, and sliding hideously into prestigious internships. No blob or pod or thing needs to take control of the judges, the police, the hospitals, and the student presidency. The blob/pod/thing is already here, salivating. “Didn’t you know, Billy boy, the rich have always sucked off low-class shit like you,” Ted Ferguson sneers, before rolling out an impossibly long tongue to sloppily lick his prey.
Ted’s tongue slides around various kinds of appetite; the rich are hungry not just for deviant power, but for deviant erotics. Just as communism in horror films disorders sexuality, so in Society the rich are marked as evil in large part because of their hypocritical flouting of family values. “We’re just one big happy family except for a little incest and psychosis,” Bill tells Dr. Cleveland nervously, and it’s truer than he knows. His parents and sister share improbably pliable group sex. In a polymorphously perverse primal scene, Bill walks in on them, discovering his mother lying back with her legs turned into arms, and sister Jenny’s head sprouting from her genitals. “If you have any Oedipal fantasies you’d like to indulge in, Billy, now’s the time,” Jenny shrieks gleefully—vapid ‘80s high-class party teen revealed as demonic sexual reprobate.
Billy does have uncomfortable fantasies. Earlier in the film, before he knows what he’s dealing with, he walks in on Jenny in the shower. What he sees is one of the strangest erotic images in film history: through the glazed glass, his sister is facing him from the waist up, her breasts clearly visible. But below the waist her butt is towards him. Bill is frozen in confusion and desire at the sexual grotesque, a literally twisted incestuous spectacle. This erotic narrative stasis is something of a motif in the film. The plot slows down to catch Bill’s wide-eyed reaction during the student president debate, when Clarissa in the audience opens her legs, foreshadowing Sharon Stone’s more explicit move in Basic Instinct (1992) a few years later. Bill similarly comes to a staring halt while watching his parents inspect a phallic, writhing slug in the garden—and then again on the beach, when he is crawling to try to recover some fallen suntan lotion stolen by a couple of mischievous kids. Clarissa, entering stage right, picks up the lotion, and, leaning over him, sprays his face, a move that mimes ejaculation in a phallic role reversal. Finally, when Bill actually has sex with Clarissa, the expression on his face is one of distress and horror as much as pleasure—perhaps because at the height of passion, her left hand slides down sensuously over her back and then down her right arm, as if it’s been cut loose from her body and has wandered off on its own.
The movie itself mirrors Bill’s conflicted gaze, simultaneously fascinated and sickened. The climax is a special effects money shot in multiple respects. The scene is exuberantly concupiscent, with group sex, incest, porn movie tongue kisses, and indeterminate bodily fluids all slickly fusing. The leader of the shunt, Judge Carter (David Wiley), mutters greedily about Blanchard’s beauty mark before devouring him with his mouth, and shoving his hand up his anus. Homosexuality is framed as the ultimate decadence—a terrifying embodiment of penetrative lust that makes you recoil, laugh, and feel things you don’t, or do, want to feel.
The shunt is the Communist blob, with joy added. Judge Carter, Ted, and Jenny all obviously love the shunt. “It’s so fun to see how far you can stretch,” one of Jenny’s fellow shunters tells her. “The hotter and wetter you get the more you can do. It’s great!” The wealthy elite should be opposed to the depersonalization of Communism, but instead they leap in, eager and willing. They’re the enthusiastic audience for all those Cold War films, cheering for the goopy appearance of the Blob.
If all those capitalist viewers loved consuming the Blob, was the Blob ever really a Red Menace in the first place? The problem with seeing Society as an inversion of Cold War anti-communist narratives is that those Cold War anti-communist narratives were often torso-twisted replicas of themselves anyway. The 1988 Blob, for example, replaces the invading goop from space with a biological weapon created by the U.S. government; the shapeless metaphor for communist invasion heaves and bulges and becomes a shapeless metaphor for capitalist invasion.
John Rieder, in 2017’s Science-Fiction and the Mass Culture Genre System, points out that the anti-communism of Invasion of the Body Snatchers can also be read as a terror of capitalism, alluding to the economic signifiers I mentioned earlier.
One of the first signs of the invasion is the closure of a small farmer’s produce stand. Later we see a restaurant losing its business. Finally a group of aliens conspires behind a Main Street-type storefront after one of them grimly turns the sign on the door from Open to Closed. What these emptying-out and closures signify is an economy bent entirely on the production and distribution of seed pods. The colonizing economy is not attuned to the local needs that a produce stand responds to, but rather focuses solely on the single-minded propagation and export of its one and only crop.
The machinations of the body-snatching elites hollow out the town of Santa Mira, just as the society feeds on Blanchard—or just as the vampire feeds in 1922’s Nosferatu. Bram Stoker’s decadent, parasitic aristocrat was robbing helpless victims of their will and individuality via debased, incestuous, homoerotic sexual rituals long before the Cold War seedpods split open. Anti-communism spawned anti-elitism, and anti-elitism spawned anti-communism. Rieder argues that the real danger of the pods is “monopolistic corporate capitalism,” not communism. But which take is the true reading is less important than the way anti-communism is an indistinguishably parasitic replication of anti-capitalism, and vice versa. The tropes of anti-elitism and of anti-communism are grown from one bloated pod. Both dissolve personality, virtue, ambition, love, and sex into a repulsive muck that lives only to eat and perversely reproduce.
Left: Nosferatu (1922); right: They Live (1988)
Perhaps the best example of how radical and reactionary horror tropes sprout from one another is John Carpenter’s 1988 classic They Live. In the movie, John Nada (Roddy Piper), a virtuous, optimistic, working-class protagonist, discovers that cadaverous aliens are living among us, controlling us with television messages that turn us into obedient, consuming drones. The movie is widely considered a critique of Reagan-era neoliberalism, and it is that. But it’s also a story about the virtues of genocide. A white guy discovers aliens who don’t look like him living in his town, and his first impulse is to murder them. Foreign shape-shifting immigrants, like vampires, are a standard anti-Semitic stand-in for Jews, and They Live can be read as a fascist conspiracy theory, in which brave working Americans finally recognize their racial oppressors, and respond with righteous cleansing violence.
Actual neo-Nazis have in fact read the film in exactly this way. Director John Carpenter insists that this was not his intention, and there’s no reason to disbelieve him. But tropes, like pod people, have minds of their own. When a creator assembles signs that signal “anti-elitism,” those same signs exude a duplicate, indistinguishable signal that is “anti-communism” or its frequent partner on the right, “fascism.” This is certainly the case in Society, a film in which Judaism is as slippery as sexuality. David Blanchard, we’re repeatedly told, is not the right kind of boy to date Jenny. That’s in part, we learn, because he’s Jewish. After his car accident, he has an open casket funeral in a synagogue. The problem is that Jewish people don’t have open casket funerals. Blanchard, whose corpse is faked by the society, is, it turns out (and unbeknownst to the film creators), a fake simulacra of a Jew.
If Blanchard isn’t really a Jew, it follows that the group that rejects him is made up of fake gentiles. And indeed, the vampiric, endogamous, shape-shifting vampires of the society are a not-very-buried anti-Semitic caricature. “You’re a different race from us, a different species, a different class. You’re not one of us. You have to be born into society,” the creatures tell him. This is a statement about the insularity, privilege, and snobbishness of the hereditary rich. But it’s also a racialization of class that is uncomfortably congruent with anti-Semitism. When the rich are horned devils feeding on the blood of your progeny, that could mean they’re not the rich at all, but the usual scapegoat.
Society expresses its disgust for the elite through the visceral, loathsome, oily imagery of homophobia, anti-Semitism, and anti-leftism. Class critique in the popular imagination draws parasitically on the stigmatization of marginalized people, and on tropes of deindividuation and sexual disorder sucked up from anticommunism. This is in part why it’s been so easy for the right over the last half century and more to position itself as the defender of working people. We have built the rhetoric of anti-elitism and the rhetoric of fascism from the same putrid, writhing flesh. If we don’t find a better way to imagine resistance, and soon, society will consume us too.
Noah Berlatsky is the author of Wonder Woman: Bondage and Feminism in the Marston/Peter Comics.