Christmas, Nature, and the Art of Slaughter

"The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything."
Genesis 9:2-3

There is no doubt that Christmas is a time when we become aware of the precariousness of nature as the sun's light fades, leaves fall off the trees and the weather gets colder. The sun seems to stop moving (solstice) for three days, and then as if by magic starts moving again in the other direction and seems to be reborn. This phenomenon was noticed thousands of years before Christian celebrations of the birth of Jesus. At some point, elements of Saturnalia, Midwinter, Yule and other pagan traditions became merged into the general Christmas traditions that are observed today. It is a festival that celebrates life in all its forms. Christmas cards glorify nature in their depictions of many types of snowy woodland scenes and animals: robins, reindeer, donkeys, sheep, oxen (bullocks), doves, etc. In every culture today there are still elements of nature-worship: in the maintenance of old traditions like the goddess Pachamama (revered by the indigenous peoples of the Ande) or various forms of neo-paganism that hark back to pre-Christian times. 

 

Çatalhöyük Wall Paintings, Çatalhöyük, Bull hunting scene. Copies of painting on plaster. 6 th millennium BC.

Modern secular paganism places "great emphasis on the divinity of nature" while the animistic aspects of Pagan theology asserts "that all things have a soul - not just humans or organic life - so this bond is held with mountains and rivers as well as trees and wild animals." For example:"Secular Paganism is a set of principles shared by diverse groups around the world. It is a natural outgrowth of many peoples’ personal ethics and beliefs about life. It is not a religion but rather an ethical view based on the belief that nature is sacred and must be respected and treasured. Secular Pagans believe that we are a part of nature, not her master."

Illustration of medieval pig stunning, from The Medieval Cookbook

However, our relationship with nature is contradictory and we treat the different parts of nature in very different ways. This can be seen in the way we treat some animals as pets, others as a danger, and most as a source of food that is produced on a massive industrial scale with slaughterhouses, factories, and many forms of processing. This is reflected in art down through the ages, some of which glorifies hunting and killing animals, and some which tries to show the terror animals are put through before coming to a grisly end. In her book Why We Love Dogs, Eat Pigs, and Wear Cows: An Introduction to Carnism, Melanie Joy tries to make sense of this and theorizes a distinction between carnivores and carnists: "Carnivores require meat in their diet for survival, but carnists choose to eat meat based on their beliefs." Thus:

"carnism denies there is a problem with eating animals; second, it justifies eating meat as normal, natural, and necessary; third, to prevent cognitive dissonance, carnism alters the perception of the animals as living individuals into food objects, abstractions, and categories. Joy argues there is a neurological basis for empathy; most people care about nonhuman animals and want to prevent their suffering. Further, humans value compassion, reciprocity, and justice. However, human behavior does not match these values. To continue to eat animals, Joy argues, people engage in psychic numbing, which alters the perception of our behavior towards animals and uses defense mechanisms to block empathy."

Psychic numbing describes the way we withdraw from overwhelming issues like the contradiction between our love of animals and the way we treat them. It can be the way we deal with many big problems such as "impending doom, chaos, and ultimately mankind's extinction."

The Butcher and his Servant (1568), drawn and engraved by Jost Amman

We withdraw because we know that dealing with one serious issue tends to open up many other interlinked issues, while, at the same time getting progressively bigger as well as stretching backwards and forwards in time. Claudia von Werlhof grasps these widening problems and deals with them head on. She believes that the essential problem is rooted in an ideology which has as its basis a hatred for life itself. She blames the centuries-old socio-political systems of patriarchy and capitalism that are "characterized by exploitation, extraction and appropriation." She notes:

"The sinister motive of hating life needs to be hidden. The unspeakable crimes that all patriarchies have committed against life itself, against children, women, and all human beings, against the Earth, animals, and plants must not be revealed. The hatred of life is the reason and the rational justification for the violence against it; a violence that intends to prevent any rebellion or uprising of those not believing in the system it protects; a system that many would see as a grave assault on their dignity if they only recognized it."

Furthermore she makes a distinction between killing and death:

"It has been repeatedly suggested that the patriarchal system is a system of death. That is not entirely correct. The patriarchal system is a system of killing, that is of artificial death: ecocide, matricide, homicide in general and finally “omnicide,” the killing of everything. [...] We are up against a totalitarian system that does not care for its subjects, that cannot (or no longer) be stopped, and that is constantly becoming faster and more efficient in its attempt to end life on this planet – while turning even this very process into a tool for further accumulation of profit and power."

Man's best friend, animals' worst enemy

Over the centuries the system of killing has become more and more sophisticated. In art, depictions of hunting show changes from trapping to chasing with dogs to shooting with guns. In many paintings dogs are the 'collaborationists' who turn on their fellow animals for the benefit of their masters.

A 14th-century depiction of boar hunting with hounds from Tacuina sanitatis (XIV century)

Jean-Baptiste Oudry, Hunting At The Saint-jean Pond In The Forest Of Compiegne, Before 1734 

In one extraordinary set of paintings by the artist Paulus Potter (1625–1654), Punishment of a Hunter, we see different forms of entrapment and killing depicted around two central paintings, one of which shows the hunter going on trial before a court of animals, while the other shows some animals dancing for joy as the 'treacherous' dogs are hung and the dead hunter is roasted in a roaring fire. 

Punishment of a Hunter, painting with 14 frames by Paulus Potter, 1 of which is by Cornelis van Poelenburgh (ca.1650)

Frans Snyders (1579-1657) (studio of) - The Fowl Market

Changing attitudes towards hunting and selling of animal carcasses has been growing in recent decades and can be seen similarly in the artistic depiction of such practices as Maxwell Williams notes: "Upset students at Cambridge University successfully petitioned to have a painting depicting a butcher removed from their dining hall. The painting, The Fowl Market by the studio of early-17th-century Dutch painter Frans Snyders, loomed large above those in the dining room at Hughes Hall, a postgraduate school within Cambridge. The painting depicts the butcher at his labors, surrounded by a veritable mountain of dead animals. Nearby, a living dog appears to be barking."

Hunting the seas

Negative attitudes towards hunting on land also extend to whale hunting and fishing as the seas are depleted of life and thus potentially creating a catastrophic collapse of the marine ecological cycle. Factory ships, fish farming and whaling have come in for much criticism, while quotas for certain species of fish have been imposed by governments due to overfishing.  In the examples shown here we see whale hunting being depicted as heroic as the hunters deal with huge whales and fierce weather, then an ambivalent merchant, to a later painting of a cruel, knife-wielding monger.

Robert Walter Weir Jr, Taking a Whale / Shooting a Whale with a Shoulder Gun (ca. 1855-1866)

A 16th-century Flemish fishmonger painted by Joachim Beuckelaer.

 Gyula Derkovits (1894-1934) - Fish seller (1930)

Slaughterhouse industry

The greatest criticism in recent decades has been reserved for the practices carried out in slaughterhouses using what were declared to be 'humane' ways of killing animals. Time and time again shocking, secretly filmed footage has emerged of extreme cruelty towards sentient beings uttering horrific shrieks as they are chased and battered to death. In recent depictions shown here artists use Expressionist techniques to try and depict the horror of the slaughterhouse bloodletting.

Lovis Corinth (1858–1925), Im Schlachthaus (1893)

Nicolai Fechin (1881–1955) - The Slaughterhouse (1919)

Sue Coe (born 1951) is an English artist and illustrator who goes one step further by using her works to benefit animal rights organizations as well as illustrating books and essays to explore issues such as factory farming and meat packing.

Sue Coe - My mother and I watch a pig escape the slaughterhouse

The struggle against all these different old and modern practices of industrializing and converting our fellow beings into various types of products seems to be finally taking hold of the popular imagination.  In a recent article in the UK Andrew Anthony wrote that:

"Meat consumption in this country has declined by 17% over the past decade. The Economist magazine named 2019 “The Year of the Vegan”. And last year the World Health Organization recommended a plant-based diet for a healthy life. That endorsement, along with growing concerns about the impact of dairy farming on the environment, combined with the lifestyle rethink enabled by the lockdown, has significantly increased the number of people turning their backs on animal products in the UK."

The Vegan Society commissioned research that found that: "At least 542,000 people in Britain are now following a vegan diet and never consume any animal products including meat, fish, milk, cheese, eggs and honey. This is a whopping increase since the last estimate of 150,000 ten years ago, making veganism one of Britain’s fastest growing lifestyle movements." Furthermore, Jasmijn de Boo, CEO of The Vegan Society commented that "more people than ever before are acting upon the health and environmental benefits of veganism, and finding out what really goes on in the meat and dairy industries and deciding they do not want to contribute to the pain and suffering of animals.” Maybe we are seeing the seeds of a new enlightened attitude towards animals which will also be reflected in a more positive art in the future.

Caoimhghin Ó Croidheáin is an Irish artist, lecturer and writer. His artwork consists of paintings based on contemporary geopolitical themes as well as Irish history and cityscapes of Dublin. His blog of critical writing based on cinema, art and politics along with research on a database of Realist and Social Realist art from around the world can be viewed country by country here.

He is a Research Associate of the Centre for Research on Globalization (CRG)

No Time To Think: The Changing Geopolitics of International Blockbusters?

Review of James Bond No Time To Die film

The latest Bond flick No Time To Die was certainly a rollercoaster ride of exciting action scenes and great special effects, yet contained more than a quantum of longueurs. With a running time of 163 minutes it certainly tries the patience and the bladders of its audiences (who I saw popping out of the cinema throughout the film). Personally, I think 90 minutes is enough for any film, especially since the disappearance of the intermission and ice-cream selling of yore. In this case, the increased length seems to have been to incorporate backstories of some of the individuals involved. The effect of this is to attenuate Bond's appearances in the film, while adding very little to the story (hence the longueurs). 

By Official James Bond 007 Website

One effect of this narrative style is to put more emphasis on the story of Bond and less on the usual geopolitics and action we associate with Bond films. Now this is very interesting considering that if one was to ask oneself: which country would be the most likely target and villain of the latest Bond film as a cultural representative of the world's imperialist and neo-colonial powers? It would have to be: China.

 

Who's bad?

 
Yet there were no Chinese baddies, no stereotyped 'yellow peril', no Chinese mad scientists, no Chinese monomaniacal nutter bent on ruling the world. Why would this be? Could it be something to do with new British geopolitical sensitivities and Brexit anxieties over its current position in the world? In the past the Russians were usually targeted, as well as the more abstract multinational SPECTRE baddies. At least during the Cold War (and some time after) there was definitely a cultural reflection of the realities of geopolitics in the James Bond narratives. Are they keeping one eye on the potential economic and military alliances of the future while keeping the other eye on their current alliances?

Instead what we get is yet another Russian mad scientist with a comically exaggerated Russian accent, lots of SPECTRE goings on, and the monomaniacal nutter 'Lyutsifer Safin' (with equally crazy spelling). Thus we have a caricature of the early Bond films with some 'emotionally deep' background filling to make up for its lack of relevance to current geopolitics.

Added to this emasculated plotline is the Bond's 007 replacement with Nomi, his successor - a female black Bond. Not that there's anything wrong with a female black Bond, but it does show one of the weaknesses of current identity politics, that her identity as an operative for an imperialist, militarist organisation is more important than her identity as a colonial victim of imperialist, militarist organisations in the past.

 

The Noname Book Club, for example tweeted the general point that:

 

"under white domination we consistently celebrate the “first black …” because we’ve been taught that assimilation into white society means safety, upward mobility, liberation. beyond how this can lead to black children idolizing the first black billionaire or war criminal, [...] it also individualizes / romanticizes black success. it reduces our desire for collective liberation and makes us hyper focus on white approval."

There is also a slight ramping up of what I call the 'theatre of cruelty' factor - that is the pushing beyond the normal standards of 'common decency' that underlies cinema narratives in the public sphere. In general the depiction of violence and cruelty has been increasing steadily since the 1950s and 1960s, progressively desensitising audiences to basic human norms (another role of action movies like the Bond films). In this case, a child (Mathilde) is used in the narrative as a human shield but in the end the film does not go so far as to actually hurt her - there are still some limits to what is acceptable in the public's eyes.

One Empire

Militarism

 
However, there seems to be very few limits to the extent to which the British government is creating new and targeted strategies to promote support for the military, for example:

"Armed Forces Day, Uniform to Work Day, Camo Day, National Heroes Day - in the streets, on television, on the web, at sports events, in schools, advertising and fashion – the military presence in civilian life is on the march. The public and ever younger children are being groomed to collude in the increasing militarisation of UK society."

The role of these forms of militarism has been to encourage people "to see the military, and spying, in positive terms; to think of violent, military solutions as the best way to solve international disagreements; and to ignore peaceful alternatives."

Children have long been drawn in through comics such as The Boy's Own Paper, published from 1879 to 1967, and aimed at young and teenage boys. For example the first volume's serials included "From Powder Monkey to Admiral, or The Stirring Days of the British Navy" and promoted the British Empire as the peak of civilization.

Later comics about World War 2 were founded in the late 1950s and early 1960s, such as War Picture Library (1958), The Victor (1961) and Commando (1961) (which is still in print today) were popular for decades after the war. According to Rod Driver, these comics

"had a strong focus on patriotism and heroism. They stereotyped people from enemy countries as cruel or cowardly, and used derogatory terms such as jerries, huns or krauts for German people, eyeties for Italian people, or nips for Japanese people. A generation of children grew up with a very distorted view of the war and people in other countries."

As for the adults, stereotypes and cruelty are still the stock in trade of culture producers and the James Bond films rejoice in them.

The Victor cover

Recruitment campaigns

 
The significance of Nomi as a black 007 can be seen in new recruitment advertisements which feature a black female soldier. Women represent less than 10% of the British Army, so they launched a new female-led recruitment campaign. According to Imogen Watson, the 'This is Belonging' campaign:

"follows the army's most successful recruitment to date. Four days after the launch, the record was broken for the highest number of applications received in a single day. After a month, 141% of the army’s application target was reached. By March, it had surpassed 100% of its annual recruiting target for soldiers, for the first time in eight years."

International institutions

 
In one sense James Bond films depict a reality that despite the many International institutions dedicated to promoting world peace, military build-ups continue apace. In an article entitled 'The False Promise of International Institutions', John J. Mearsheimer writes "that institutions have minimal influence on state behavior, and thus hold little promise for promoting stability in the post-Cold War world."[p7]
He discusses the differences between the ideas of Realists and Critical Theorists. The Realists believe that there is an objective and knowable world while the Critical Theorists see "the possibility of endless interpretations of the world before them", and therefore there is no reason "why a communitarian discourse of peace and harmony cannot supplant the realist discourse of security competition and war".

However, there is a contradiction in that, for example, Americans who think seriously about foreign policy dislike realism as it clashes with their basic values and how they prefer to think about themselves in the wider world. Mearsheimer outlines the negative aspects of realism that depict a world of stark and harsh competition, where there is no escape from the evil of power and which treats war as inevitable. Realism goes against deep-seated beliefs that progress is desirable and "and with time and effort reasonable individuals can solve important social problems." One major problem is that while the international system strongly shapes the behavior of states, "states still have considerable freedom of action". He gives the example of the failure of the League of Nations to address German and Japanese aggression in the 1930s. Thus, the role of international institutions may actually be to stave off war until countries feel ready to attack or defend themselves.

What he does not discuss however is the situations where ordinary people rose up to extricate their nations from imperialist wars, such as Ireland in 1916 ("We serve neither King nor Kaiser), and the Peace! Land! Bread! campaign of the Bolsheviks in 1917. These campaigns show that while ordinary people are generally considered cannon fodder in times of war, it is possible for future mass movements to transcend the narrow triumphalism and national chauvinism encouraged by recruitment campaigns and blockbuster films.

Caoimhghin Ó Croidheáin is an Irish artist, lecturer and writer. His artwork consists of paintings based on contemporary geopolitical themes as well as Irish history and cityscapes of Dublin. His blog of critical writing based on cinema, art and politics along with research on a database of Realist and Social Realist art from around the world can be viewed country by country here.

He is a Research Associate of the Centre for Research on Globalization.

Awakening: Martin Luther King and the Poor People's Campaign

 

In the days ahead we must not consider it unpatriotic to
raise certain basic questions about our national character. We
must begin to ask: Why are there forty million poor people in
a nation overflowing with such unbelievable affluence?

Martin Luther King Where Do We Go from Here: Chaos or Community? [p141]

The usage of the term 'woke' has spread rapidly in the last ten years from meaning awareness of racial prejudice and discrimination to describing the identity politics of various ethnic groups in the USA. The term has a long history reaching back to the 1930s when Black American folk singer-songwriter Huddie Ledbetter, a.k.a. Lead Belly finished a song advising people with the words to 'best stay woke, keep their eyes open.'

Lead Belly with a melodeon c. 1942

The history of ethnic- or identity- based politics has long been a long one in the United States going back to the ethnocultural (ethnic, religious and racial identity) politics of the 19th century. Identity- based politics resurfaced in the 1960s with the Black Panther Party (BPP) (originally the Black Panther Party for Self-Defense), a Black Power political organization founded by college students Bobby Seale and Huey P. Newton in 1966. In the 1970s, identity politics were seen with the Black feminist socialist group, Combahee River Collective, and spread with the LGBT movements of the 1980s. Today 'wokism' is associated with identity-based groups such as Black Lives Matter (BLM).

The complexity of identity politics in all its positive and negative forms has become more prevalent in recent years with the production of many 'woke' films. These could be described as films that have women in leading positions, gender or racial swaps, and the inclusion of gay characters in a diverse cast, etc. However, prior to this change in ideology there was also the identity politics of dominant heterosexual white men, so for some there is also the satisfaction and feeling of social justice with the depiction of racial and gender reversals.

One prominent and popular TV series to look at both sides of the complexity of identity politics was The Sopranos. The episode "Christopher" is the 42nd episode and the third of the show's fourth season. The teleplay was written by Michael Imperioli, from a story idea by Imperioli and Maria Laurino and was directed by Tim Van Patten. It aired on September 29, 2002. Imperioli, who played Christopher Moltisanti in The Sopranos, is an American actor, writer, and director, and it seems he was also impressed with Howard Zinn's book A People's History of the United States which this episode is based on. He even has Tony Soprano's son reading the book for school over breakfast at home. The episode focuses on Columbus day and the different perceptions of Columbus by individuals of various ethnic backgrounds. The influence of the book on this episode can be seen in the historical and political awareness of the history of identity politics that is depicted. Imperioli not only shows the complexity of various  identities in the USA but  also how these identities are manipulated to foment strife between different groups both on the street and in the mass media.

Agent provocateur in combats, black jacket and black beanie

This is very cleverly done in a scene where the Sopranos arrive at an anti-Columbus demonstration being held by Native Americans and students. A bottle is thrown and fighting ensues. It is interesting to see how the different characters are picked out in this scene. The Native Americans look generally like Native Americans (skin color, hair etc), the students (long hair, denim) and the character who threw the bottle is distinguished by combats, black jacket and black beanie (connoting the military, the state, undercover i.e. agent provocateur). This scene happens so fast it is almost an easter egg (I had to slow it down frame by frame to get a screenshot). Thus, like in real life, the provocateur gets lost in the mayhem and the later clashes seen on the news are described as 'tragic'.

Ralphie holds up poster of Iron Eyes Cody

The complexity of ethnic identity feeds some of the humour in the show, when, for example, Dr. Del Redclay doesn't realise that Iron Eyes Cody who portrayed Native Americans in many Hollywood films was actually Italian; Pauli didn't know that James Caan's heritage is German, not Italian; and Chief Doug Smith, 'Tribal chairman of the Mohonk Indians and CEO of Mohonk Enterprises', announces: "Frankly, I passed most of my life as white until I had an awakening and discovered my Mohonk blood. My grandmother on my father's side, her mother was a quarter Mohonk." Even Redclay's TA, Maggie Donner, turns out to be one-eighth Italian - her "great-great something-or-other".

Chief Doug Smith, 'Tribal chairman of the Mohonk 

Indians and CEO of Mohonk Enterprises'

The same humour is used in the title of Maria Laurino's memoir, Were You Always an Italian?, which was a national bestseller and explored the issue of ethnic identity among Italian-Americans.

Chief Doug Smith represents the use of ethnic identity for private gain. In the 1970s the Supreme Court had ruled that only Indians have the authority to tax and regulate Indian activities by Indians on Indian reservations. Academia does not get off lightly either, as Professor Longo-Murphy, who is invited to give a lunch-time talk on modern Italian-ness to the Italian community, is obviously half Irish.

By having Tony's son read about Columbus and his encounters with the 'savages', Tony's power position as dominant white male is illuminated as he defends Columbus's actions and thereby shutting down any real discussion of the realities of history while maintaining ethnic group myths ("in this house Christopher Columbus is a hero. End of story.")

Tony's son reads Howard Zinn's book A People's History of the United States

It's interesting that this episode touched many nerves. In an article on this episode a writer describes the Native Americans as 'fanatics' (the author missed the agent provocateur) and describes the dialogue as being "like it was written by an eighth-grader assigned by his history teacher to write up Columbus's pros and cons." The whole Columbus theme is described as 'clunky', even though in many TV shows the political and cultural life of their characters is generally completely ignored. Out of 86 episodes this was the only one that touched on the cultural and political history of the Soprano family, and still managed to raise a lot of hackles. The reality is that often people dont know much about their own history and cling to nationalistic biases or myths. For example, a recent survey (2019) discussed in the New York Post noted that:

"Americans have an abysmal knowledge of the nation’s history and a majority of residents in only one state, Vermont, could pass a citizenship test. The Woodrow Wilson National Fellowship Foundation surveyed 41,000 Americans in all 50 states and Washington, DC, the organization said Friday. Most disturbingly, the results show that only 27 percent of those under the age of 45 across the country demonstrate a basic knowledge of American history. And only four in 10 Americans passed the exam."

The complexity of identity politics was further developed when Furio, an actual Italian gang member from southern Italy agrees with the negative analysis of Columbus:

"But I never liked Columbus. In Napoli, a lot of people are not so happy for Columbus because he was from Genoa. The north of Italy always have the money and the power. They punish the south since hundreds of years. Even today, they put up their nose at us like we're peasants."

Italy, the country, the nation, arose out of many different regions, ethnic groups and languages (only a small percentage of Italians spoke Italian at the time of unification in the 19th century). Indeed, the potential for Italy to break up into regions is never too far away either. Gianfranco Miglio, a political scientist wrote in 1990:

"Lega Nord, a federalist and, at times, separatist political party in Italy, proposed "Padania" as a possible name for an independent state in Northern Italy. According to Miglio, Padania (consisting of five regions: Veneto, Lombardy, Piedmont, Liguria and Emilia-Romagna) would become one of the three hypothetical macroregions of a future Italy, along with Etruria (Central Italy) and Mediterranea (Southern Italy), while the autonomous regions (Aosta Valley, Trentino-Alto Adige/Südtirol, Friuli-Venezia Giulia, Sicily and Sardinia) would be left with their current autonomy."

Italian unification

By Artemka - Own work, CC BY-SA 3.0

Thus, the definition of ethnic or even national identity can be rewritten at any time. The lines of the map of Europe were constantly being drawn and redrawn depending on the political and military strength of local elites who bring their 'people' with them and redefine their identity when and how it suits them. As elites gain strength they demand more autonomy, in defeat they are integrated into a larger region e.g. Catalonia.

The only way people can stop being a bobbing cork on the sea of international geopolitics is to switch from the vertical structure of ethnicity (full class structure) to a horizontal structure of class (e.g. trade unions). The particularist policies of identity politics leaves groups open to manipulation and divide and rule. The American journalist Christopher Lynn Hedges has written that identity politics: "will never halt the rising social inequality, unchecked militarism, evisceration of civil liberties and omnipotence of the organs of security and surveillance."

King was arrested in 1963 for protesting the treatment of blacks in Birmingham.

It seems that Martin Luther King came to the same conclusions about the weakness of identity politics when he wrote in Where Do We Go from Here: Chaos or Community?:

"Too many Negroes are jealous of other Negroes’ successes and progress. Too many Negro organizations are warring against each other with a claim to absolute truth. The Pharaohs had a favorite and effective strategy to keep their slaves in bondage: keep them fighting among themselves. The divide-and-conquer technique has been a potent weapon in the arsenal of oppression. But when slaves unite, the Red Seas of history open and the Egypts of slavery crumble." [p132]

In 1968, King was involved in organising the Poor People's Campaign to bring economic justice to all those struggling to make ends meet.  It was a "multiracial effort—including African Americans, white Americans, Asian Americans, Hispanic Americans, and Indigenous people—aimed at alleviating poverty regardless of race."

The Poor People's Campaign "sought to address poverty through income and housing. The campaign would help the poor by dramatizing their needs, uniting all races under the commonality of hardship and presenting a plan to start to a solution. Under the "economic bill of rights," the Poor People's Campaign asked for the federal government to prioritize helping the poor with a $30 billion anti-poverty package that included, among other demands, a commitment to full employment, a guaranteed annual income measure and more low-income housing. The Poor People's Campaign was part of the second phase of the civil rights movement."

Demonstrators in the Poor People's March at Lafayette Park 

and Connecticut Avenue in Washington, D.C. in June 1968

The necessity for unity between black and white is made more explicit by King in his book, where he writes:

"This proposal is not a “civil rights” program, in the sense that that term is currently used. The program would benefit all the poor, including the two-thirds of them who are white. I hope that both Negro and white will act in coalition to effect this change, because their combined strength will be necessary to overcome the fierce opposition we must realistically anticipate." [p174]

King was not naive about the potential conservative backlash such unity would create but saw it as the only way forward, as the movement would encompass ever greater numbers of people. As we have seen the fluid nature of identity politics can be summed up with the observations that: maps change (independent city-states and regional republics, ‘Padania’), identities can be complex  (North vs South, intermarriage), identities are not fixed (Cody, Caan), and identities can be manipulated (Divide and Rule, ethnic 'leaders'). King came to the realisation that any campaign group will be limited by the size of the movement and the breadth of its ideology, and soon moved away from his own prejudices and biases, although he was not able to bring his dream to fruition.

Caoimhghin Ó Croidheáin is an Irish artist, lecturer and writer. His artwork consists of paintings based on contemporary geopolitical themes as well as Irish history and cityscapes of Dublin. His blog of critical writing based on cinema, art and politics along with research on a database of Realist and Social Realist art from around the world can be viewed country by country here.

He is a Research Associate of the Centre for Research on Globalization.

 

The Great Fear: The Accelerating Apocalypse

 

Theatrical release poster

Review of the film Greenland (2020)

For apocalyptic disaster films, they don't get much more up close and personal (and apocalyptic) than the film Greenland (2020). Set in contemporary times, the story revolves around the news that an interstellar comet named Clarke is heading for Earth, and that it was made up of fragments of rock and ice big enough to wipe out modern civilization.

John Garrity, a structural engineer, receives a message from the Department of Homeland Security (DHS) notifying him that he and his family have been selected to go to emergency bunkers. While he is at home a massive fragment lands on Tampa, Florida and wipes it out live on TV. Garrity receives another message with instructions to head to Robins Air Force Base for an evacuation flight. They are to be taken to large bunkers in Thule, Greenland, as the largest fragment is expected to cause an extinction level event.

However, as panic sets in among his neighbours there is mutual shock as they realise that they have not been selected, and Garrity is unsure why he was. Gradually he realises that his skills as a structural engineer would be required in the rebuilding of the post-apocalyptic world, hence the reason for his inclusion.

As others realise the value of the wristbands the family have been given for the flight to Thule, Garrity and his family become targets for different kinds of attacks and schemes to wrest the wristbands from them throughout the narrative of the film.

Overall, Greenland is a well crafted film and focuses on the family's desperate attempts to make it to Thule before the main fragment of Clarke strikes Europe (!) and destroys civilization.

The most interesting aspect of the film is the drama around the conflicts between the 'chosen few' and the rest of the population. While Garrity may be an all-American citizen, he does not reject the elitism of his new status but embraces it wholeheartedly. He may be a member of a democracy, and hold democratic values but when push comes to shove, all that is very quickly forgotten about in the panic. It's every man for himself and he accepts the changes in state ideology from citizen to elect in a heartbeat.

The 'chosen few'

The idea of the 'chosen few' is not new. According to the bible, Jesus initiated a New Covenant on the night before his death during the last supper. Those who had heavenly hope would be selected by God to rule with Christ as kings with him for 1,000 years. The Bible also gives the number of those anointed:

"Revelation 14:3–4, 'And they are singing what seems to be a new song before the throne and before the four living creatures and the elders, and no one was able to master that song except the 144,000, who have been bought from the earth.'"

 

The Ladder of Divine Ascent is an important icon kept and exhibited at Saint Catherine's Monastery, located at the base of Mount Sinai in Egypt. The gold background is typical of icons such as this, which was manufactured in the 12th century after a manuscript written by the 6th century monk John Climacus who based it on the biblical description of Jacob's ladder. It depicts the ascent to Heaven by monks, some of whom fall and are dragged away by black demons. 

(The recent scenes of chaos at Kabul airport with people crowding up stairs to passenger jets and falling off military jets are unfortunately brought to mind)

 

 

 

 

Elites have always tried to keep a section of their loyal, unwavering followers on board with their ideology by doling out good jobs, high status symbolism (e.g. knighthoods), or good pay (for mercenaries). While they espouse democratic ideologies which imply that everyone is important, they are also very aware that their actions lead to mass resentment (e.g. massive national debts, unemployment, inflation, declining national health systems, etc.), and the potential for mass uprising. For this reason, for example, middle-class political police can be more important to the state than working-class national armies.

The mass media play an important role in reducing resentment by playing up the activities of politicians, ideologically controlling the news and history, and popularising the use of specific language.

Everytime an idea critical of the ruling ideology becomes popular it is relabeled or branded with terms such as: 'political correctness' (covering up or trivialising legitimate concerns about "language or behavior that can be seen as excluding, marginalizing, or insulting to groups of people disadvantaged or discriminated against"); 'cultural Marxism' (covering up or trivialising legitimate concerns of, for example, feminism, multiculturalism, gay rights, etc); 'conspiracy theory' (covering up or trivialising legitimate concerns regarding anomalies in high profile events); 'The Good Guys'/'The Bad Guys' (covering up or trivialising legitimate concerns regarding who the state defines as progressive or reactionary); 'wokism' (covering up or trivialising legitimate concerns regarding racial prejudice, discrimination and social inequality, etc.); thereby sterilising the ideas and fitting them into 'acceptable', non-threatening language.

Every new deviation from the capitalist norm is diverted and instantly bubble-wrapped so that it does not impinge on the growing mass consciousness/suspicion that something is wrong. Whistleblowers are hounded (Assange, Snowden) and workers are kept quiet or ignored (Boeing).

Originally printed in New York World, October 30, 1884. Reprinted: Belshazzar Blaine and the Money Kings. HarpWeek. HarpWeek, LLC.A political cartoon parodying James G. Blaine. Wealthy and influential figures dine on dishes labeled "Lobby pudding", "Monopoly soup", "Navy contract", etc. while a poor family begs.

Furthermore, Monolithism denies radical difference in ethnic groups (the most reactionary become the spokespersons of the group), while on a philosophical level Modernism, Postmodernism and Metamodernism deny reason and radical opposition. All with the promise that if you are good, if you behave yourself, you will be put on Santa's nice list and become one of the chosen few when the financial/political/social catastrophe or cataclysm begins.

During the crisis, the rhetoric of universal protection collapses (neighbours shocked and disappointed), leading to struggle for survival in elite terms (bunkers, planes, boltholes).

The struggle for survival
It is then that the masses realise that they have been duped, misled, or even deluded. Because Greenland could be said to represent the ideology of the elites, then one sees the choices offered by the elites are: to be chosen or damnation, and no other possibilities. Similarly, when the elites represent the masses they are in negative terms of fear, for example, the symbolism of the masses of zombies in the film World War Z (2013). (See also my article on  World War Z here).

Historically, mass uprisings result in a fundamental change in society, not a temporary blip in the ruling ideology, therefore elites have a good reason to be afraid. For example, the Great Fear in France in 1789 ultimately resulted in the end of its feudal system: 

 

"The members of the feudal aristocracy were forced to leave or fled on their own initiative; some aristocrats were captured and among them, there were reports of mistreatment such as beatings and humiliation, but there are only three confirmed cases of a landlord actually having been killed during the uprising. Although the Great Fear is usually associated with the peasantry, all the uprisings tended to involve all sectors of the local community, including some elite participants, such as artisans or well-to-do farmers. Often the bourgeoisie had as much to gain from the destruction of the feudal regime as did the poorer peasantry. Although the main phase of the Great Fear died out by August, peasant uprisings continued well into 1790, leaving few areas of France (primarily Alsace, Lorraine and Brittany) untouched. As a result of the "Great Fear", the National Assembly, in an effort to appease the peasants and forestall further rural disorders, on 4 August 1789, formally abolished the "feudal regime", including seigneurial rights." 

 

 

 

  "You should hope that this game will be over soon."
Caricature of the Third Estate carrying the First Estate (clergy) and the Second Estate (nobility) on its back.

Current elite ideology of the future tends towards ideas of bringing about global governance, or post-apocalyptic colonies on earth, the Moon or Mars. Like lemmings going over a cliff (or the aristocracy of the eighteenth century), they can only imagine a future with themselves in total control, or total destruction.

Thule in Greenland, where there is an American military base, is symbolically appropriate as "in classical and medieval literature, ultima Thule (Latin 'farthermost Thule') acquired a metaphorical meaning of any distant place located beyond the "borders of the known world"."

Unlike the destruction wrought by comet Clarke in Greenland, we are not doomed to be destroyed or hiding in bunkers because of an errant comet, but only condemned to have our future dictated to us forever - unless we take our destiny into our own hands.

Caoimhghin Ó Croidheáin is an Irish artist, lecturer and writer. His artwork consists of paintings based on contemporary geopolitical themes as well as Irish history and cityscapes of Dublin. His blog of critical writing based on cinema, art and politics along with research on a database of Realist and Social Realist art from around the world can be viewed country by country here. 

Going to Hell and Back: Fighting Our Worst Nightmare

Review of the film Bullets of Justice (2019)
 

Interrogate the devil; he will tell you that beauty is a pair of horns, four claws and a tail.
Voltaire’s Philosophical Dictionary

 

 

Bullets of Justice is a gritty 2019 film made by Valeri Milev and Timur Turisbekov, which takes place in the United States during the Third World War. The story centres around Rob Justice, an ex-bounty hunter who is fighting a mixture of half humans and half pigs (human bodies and pig heads). They were bred under an American government secret project to create super soldiers called Muzzles. The project goes awry and years later the Muzzles are at the top of the food chain and are farming the remnants of the human race. Rob Justice is trying to find their source to eliminate the Muzzles once and for all. The film is shot with bleak scenes in very bleak colours and has quite explicit sexual and violent scenes. However, it also has a very dry sense of humour and can be very funny without intentionally playing for laughs.

 

 

Image Courtesy of The Horror Collective

 

 

Image Courtesy of The Horror Collective

 

The whole premise of the film is based on the symbolic reversal of our treatment of animals as food products, and shown in all its horror. Muzzles fatten up humans in cages, kill them upside down in factories and throw corpses on to conveyor belts. Their meat is even tinned and sold (“Human Meat, Always Fresh, Steak from a well fed male”). The idea that humans are somehow ‘special’ and superior to animals is ‘debunked’. In an early scene the Grave-digger unearths a human skull and says to his kids: “See, they don’t go nowhere. They just turn into dirty old bones. God is a human mistake. We die ‘cos of some shit and we die full of shit.”

 

 

Image Courtesy of The Horror Collective

 

There is an apocalyptic feeling to the film as humans are dying out and some strange human oddities form a resistance to the Muzzles (a woman with a prominent moustache, a fighter who can stop bullets with his chest, and a female leader who talks as if using a home-made speech synthesizer). However, we get the feeling that their resistance is pointless and the Muzzles are the strongest of the two opposing sets of monstrosities.

 

 

Image Courtesy of The Horror Collective

 

The portrayal of human monsters is not new in culture as the depictions of the Golem, Frankenstein’s monster and Zombies makes apparent: representations of humans that cannot really live or reproduce, the symbols of anti-nature. Our anxieties about our position in the natural order of things and our treatment of animals have always been reflected in our beliefs and depictions of ourselves as a higher order and created by an omnipotent being.

However, our relations with animals has always been fraught, as Yuval Noah Harari writes:

About 15,000 years ago, humans colonised America, wiping out in the process about 75% of its large mammals. Numerous other species disappeared from Africa, from Eurasia and from the myriad islands around their coasts. The archaeological record of country after country tells the same sad story. The tragedy opens with a scene showing a rich and varied population of large animals, without any trace of Homo sapiens. In scene two, humans appear, evidenced by a fossilised bone, a spear point, or perhaps a campfire. Scene three quickly follows, in which men and women occupy centre-stage and most large animals, along with many smaller ones, have gone. Altogether, sapiens drove to extinction about 50% of all the large terrestrial mammals of the planet before they planted the first wheat field, shaped the first metal tool, wrote the first text or struck the first coin.

 

The Golden Age

These realities contrast wildly with our mythical story-telling of a Golden Age when humans lived in “primordial peace, harmony, stability, and prosperity. During this age, peace and harmony prevailed in that people did not have to work to feed themselves, for the earth provided food in abundance.”  And as Richard Heinberg has stated: Dicaearchus of the late fourth century BCE noted “of these primeval men […] that they took the life of no animal”. [1]

 

 

Roman Orpheus mosaic, a very common subject.  He wears a Phrygian cap and is surrounded by the animals charmed by his lyre-playing.

 

 

 The Garden of Eden with the Fall of Man by Jan Brueghel the Elder and Pieter Paul Rubens, c. 1615, depicting both domestic and exotic wild animals such as tigers, parrots and ostriches co-existing in the garden.

 

However, as the Golden Age declined through the Silver Age, the Bronze Age, the Heroic Age, to the Iron Age, the dire warnings got direr. As men moved from the wondrous cornucopia of nature to the wars of extractivism, they paid a heavy price for their bloodlust. Pythagoras (c. 570 – c. 495 BC) wrote: “As long as Man continues to be the ruthless destroyer of lower living beings, he will never know health or peace. For as long as men massacre animals, they will kill each other. Indeed, he who sows the seed of murder and pain cannot reap joy and love.” Much later, Ovid (43 BC – 17/18 AD) follows up with similar sentiments:

Not so th’ Golden Age, who fed on fruit,
Nor durst with bloody meals their mouths pollute.
Then birds in airy space might safely move,
And tim’rous hares on heaths securely rove:
Nor needed fish the guileful hooks to fear,
For all was peaceful; and that peace sincere.
Whoever was the wretch, (and curs’d be he
That envy’d first our food’s simplicity!)
Th’ essay of bloody feasts on brutes began,
And after forg’d the sword to murder man.
— Ovid (43 BC – 17/18 AD) Metamorphoses Book 14

 

 

Still Life with Dead Game, Fruits, and Vegetables in a Market (1614)
 Frans Snyders  (1579–1657)

As Christianity took hold and changed the reverence for nature to the reverence for a monotheistic god, nature itself became demonised as the heavenly was substituted for the earthly. It is interesting to note the similarities between the Devil (“a pair of horns, four claws and a tail”) and the animal-like god of nature, Pan, “the god of the wild, shepherds and flocks, and connected to fertility and the season of spring. Pan’s goatish image recalls conventional faun-like depictions of Satan.”

Hell

In medieval depictions of Hell, the Devil and his helpers torture humans. Hell, as Sartre has said “is other people” and, like packed trains and buses, always seems to have an awful lot of people crammed into very small places. Moreover, the animal-like Devil and his helpers seem to be like animals getting their revenge on humans by killing them and cooking them in the same way that humans kill and eat animals, by hanging them upside down (blood draining?), roasting over a fire on a spit, boiling in large vats, or baking in a fiery oven.

 

 

The Torments of Hell, French book illumination, 15th century. Illustration for Augustinius’, De civitate Dei, Bibliotheque de Ste. Genevieve Ms. 246, vol. 389.

 

It seems that deep in our psychology, the more we brutalise animals the more we fear that one day the animals will rise up and brutalise us. However, in some sense it is already happening. As Mike Anderson writes, they do get their revenge but in a slower, but just as deadly, way:

As far as eating is concerned, humans are the most stupid animals on the planet. We kill billions of wild animals to protect the animals that we eat. We are destroying our environment to feed to the animals we eat. We spend more time, money and resources fattening up the animals that we eat, than we do feeding humans who are dying of hunger. The greatest irony is that after all the expenses of raising these animals, we eat them; and they kill us slowly. And rather than recognise this madness, we torture and murder millions of other animals trying to find cures to diseases caused by eating animals in the first place.

In his article ‘Industrial farming is one of the worst crimes in history’, Yuval Noah Harari wrote:

The fate of industrially farmed animals is one of the most pressing ethical questions of our time. Tens of billions of sentient beings, each with complex sensations and emotions, live and die on a production line. Animals are the main victims of history, and the treatment of domesticated animals in industrial farms is perhaps the worst crime in history. The march of human progress is strewn with dead animals.

At least in recent years, in tandem with the ever increasing herds and flocks of domesticated animals for human consumption, there has been the development of movements against the slaughter in animal rights activism. Peter Singer wrote about it in the 1970s in his book Animal Liberation and, inter alia, in the 2000s Joaquin Phoenix told us about this slaughter in two truly difficult-to-watch documentaries: Earthlings (2005)  and Dominion (2018).

 

 Animals - Studio album by Pink Floyd
An image of the Battersea Power Station in England, where a giant pig can be seen flying between its left chimneys. The album was developed from a collection of unrelated songs into a concept which, in the words of author Glenn Povey, "described the apparent social and moral decay of society, likening the human condition to that of mere animals".

 

Flying pigs
Image Courtesy of The Horror Collective

 

Colonialism and Genocide

Our attitude towards animals, our bloodthirstiness, has unfortunately carried over into our historical and current treatment of our fellow human beings in the form of colonialism and neo-colonialism. Joseph Conrad expressed it succinctly in his novel Heart of Darkness (1899) where Mr Kurtz (making a report for the International Society for the Suppression of Savage Customs) reveals his true colonial mentality when he writes ‘Exterminate all the brutes’. The colonial mindset that sees ethnic groups as not much better than animals (brutes) is predicated on the idea that the coloniser is somehow ‘superior’ and ‘civilised’ despite the fact that nowadays and ecology-wise, it is realised that these ‘primitive’ groups generally live in tune with nature rather than destroying it, as the ‘civilised’ West does. Sven Oskar Lindqvist (1932 – 2019) a Swedish author of mostly non-fiction, took Mr Kurtz’s exclamation as the title of his book on the history of colonialism and genocide, Exterminate All the Brutes (1992). The title was subsequently used again for a harrowing four part documentary series (2021) directed and narrated by Raoul Peck who worked with Lindqvist.

 

 

Punch (1881)

 

Furthermore, even in our more ‘enlightened’ era, our attitude towards animals as our fellow ‘earthlings’ has run into other, more serious problems, as Michael Cronin writes:

In more recent times, it is fears around what is seen as the neo-Malthusian pathology of deep ecology that prompts a reticence around stressing the animal nature of humans. In this reading of ecology, treating humans as one species among others leads inevitably to the conclusion that the only way to deal with human overpopulation is through the mass elimination of humans. As they would not enjoy higher ontological status than other species, such genocidal practices could be justified by the overall flourishing of species on the planet.[2]

Once again, our fears of our brutal selves lead us to try and characterise ourselves as more important than ‘mere’ animals in a self-defeating vicious cycle. Which brings us back to the point that Pythagoras made (‘as long as men massacre animals, they will kill each other’). In other words, as long as we treat animals like ‘animals’ (brutes) we will treat each other like ‘animals’ too.

1. Richard Heinberg, (1989) Memories and Visions of Paradise: Exploring the Universal Myth of a Lost Golden Age, Wheaton, Ill.: Quest Books, p. 48.
2. Michael Cronin, (2016) Eco-Translation: Translation and Ecology in the Age of the Anthropocene (New Perspectives in Translation and Interpreting Studies), London: Routledge, p. 74.

Caoimhghin Ó Croidheáin is an Irish artist, lecturer and writer. His artwork consists of paintings based on contemporary geopolitical themes as well as Irish history and cityscapes of Dublin. His blog of critical writing based on cinema, art and politics along with research on a database of Realist and Social Realist art from around the world can be viewed country by country at http://gaelart.blogspot.ie/.