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179
If, as Barbara Creed maintains, the feminine is often made monstrous in horror
films by showing it to be “that which does not ‘respect borders, positions, rules,’ that
which ‘disturbs identity, system, order’,” then the zombie is both feminized and
threatening because it represents “the clean and proper body” that has become a “body
which has lost its form and integrity.”84 The ambiguity of bodies that can either
simultaneously inhabit blackness as a zombie and whiteness in appearance or that can
inspire “blackness” in white peers (who either desire her or fail to protect her) must cause
anxiety. They expose whiteness as a fiction. Yet, Creed sees these ambiguous bodies as
abject and the abject, in its ability to violate bodily boundaries or to cross the borders
between life and death, as able to challenge binaristic thinking.85
Thus, even if their sexuality is contained by film’s end, the white women of
voodoo-style zombie films offer up a progressive challenge to conventional racial
thinking. They therefore do work similar to what Kathleen Rowe, in her book Unruly
Women, sees Roseanne Arnold as doing: Rowe observes that Roseanne’s “copious body
could be seen as a site which makes visible, and reconciles, the conflicts women
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
84 Creed, 11. Using Mikahil Bahktin’s “classical” and “grotesque” bodies, we can see that it isn’t a stretch
to position the classical body with a masculine discourse and the grotesque with a feminine one. Classical
bodies are civilized, restrained, and rational—the stereotypical attributes of masculinity—while the
grotesque body is irrational, open, and sexual—attributes most often stereotypically aligned with the
feminine. If a case could be made that zombies are examples of grotesque bodies, and this assertion that
grotesque bodies seem to share the characteristics of feminized bodies is likewise accepted, then to zombify
could be seen as feminizing. However, as this chapter will argue, I believe that it is more productive to see
the zombie as Other in a way that doesn’t pathologize femininity. I will be returning to issues of the
grotesque body in Chapter Five.
85 See Creed.
Object Description
| Title | And the dead shall walk the earth: Zombies and the politics of death |
| Author | Kee, Chera Dezarae |
| Author email | ckee@usc.edu; ckee211@gmail.com |
| Degree | Doctor of Philosophy |
| Document type | Dissertation |
| Degree program | Cinema-Television (Cinema Critical Studies) |
| School | School of Cinematic Arts |
| Date defended/completed | 2011-03-08 |
| Date submitted | 2011 |
| Restricted until | Unrestricted |
| Date published | 2011-05-04 |
| Advisor (committee chair) | Marez, Curtis |
| Advisor (committee member) |
Kinder, Marsha Hoskins, Janet |
| Abstract | In October 2009, five pale, blood-stained teenagers sat on a curb in Newhall, California. They were not crime victims nor movie extras. Rather, these teens were “zombies,” waiting to participate in a Zombie Walk. These events, where groups of people dressed as zombies lumber through the streets, have been happening globally since 2001 and entice up to several thousand participants for each walk. Zombies are familiar characters in comic books, video games, television and film, but with thousands of people dressing as zombies and taking to the streets, it becomes clear that the kinds of work zombies do in U.S. culture provides insight into how we approach death, try to diffuse its potency, and use it to make political interventions into everyday life. Zombies are critical repositories of social fears and desires related to capitalist wage slavery, race, gender, and the political power of the masses, and as such, they demonstrate how representations and performances of death, in widely different forms, have served remarkably consistent functions in the United States throughout the past two centuries.; This project seeks to show that the zombie, as a creature of both/and—both slave and master, both living and dead, both black and white—is often positioned as that which invades the normative space of the living, a space that is generally conceived of in terms of whiteness, patriarchy, and heterosexuality. In forcing those who exist in this space to face a being who can encompasses both their ideals and that which their society rejects, the zombie can be used to try to support heteronormative ideals and the status quo while also undercutting those same ideals—often within the same text.; Chapter one provides a survey of zombie scholarship and describes the history of the figure in U.S. popular culture. Chapter two places zombies in their historical context, considering their ties to Vodou belief and U.S-Haitian relations. Examining travelogues, magazine articles, and official documents about Haiti circulating in the United States in the late 19th and early 20th centuries, the zombie is identified as one in a long line of figures used in debates surrounding dependent territories, self-rule, and the limits of U.S. democracy. Early film zombies thus come to symbolize the paradoxes of capitalist democracy in the United States and as such, offer a potentially liberating imaginative escape from dominant systems. However, this idealistic feature of zombies is restricted by racism in early zombie films.; Chapter three considers how the zombie state in film is marked by race and gender, arguing that while the zombie can be terrifying, it also presents a fantasy of escape from white, heteronormative patriarchy. This fantasy state is often racialized, positioning blackness as more attractive than normative whiteness, and female characters frequently offer a point of identification with it. Many zombie films are therefore sites for staging conflicts over non-heteronormative desires, both promoting and punishing the transgressive and non-normative, often within the same text.; The fourth chapter considers the connection between the spectator’s relationship to images of death in 19th century presentations, like phantasmagoria shows and séances, to that same relationship in contemporary zombie video games. Arguing that certain visual technologies can encourage a sort of doubling of consciousness that empowers spectators/players, this chapter maintains that this empowerment, when placed in the context of representations of the dead-come-back-to life, allows spectators/players to enact desires that show death not as final, but as something that can be transcended, which ultimately robs the zombie of some of its inherent political potential.; The fifth chapter examines Zombie Walks. These events present a contemporary example of death being introduced into the world of the living to unsettle assumptions of how public space should be used. Public performances of zombiness disrupt the normative capitalist expectations of the spaces in which “zombies” walk while simultaneously allowing walkers to reject Western beauty ideals by dressing up as rotting, ugly corpses. In this way, zombie walkers offer an important example of the contemporary carnivalesque.; The final chapter of this project illustrates that while the zombie can stand as something that is both comforting and threatening, in either guise, it carries with it the potential of another way of imagining human society, and as such, it can represent the aspirations of any who feel that they are made over as slaves, cannibals, the infected, or the abject by their society’s standards. Thus, often, in the form of the zombie, death is not only made attractive in U.S. popular culture, it is made politically useful as well. |
| Keyword | zombies in film; zombie video games; Zombie Walks; voodoo in film; U.S./Haiti relations; race in film; gender in film; phantasmagoria; spiritualist phenomena; zombies and the carnivalesque |
| Geographic subject (country) | USA |
| Coverage date | 2001/2010 |
| Language | English |
| Part of collection | University of Southern California dissertations and theses |
| Publisher (of the original version) | University of Southern California |
| Place of publication (of the original version) | Los Angeles, California |
| Publisher (of the digital version) | University of Southern California. Libraries |
| Provenance | Electronically uploaded by the author |
| Type | texts |
| Legacy record ID | usctheses-m3808 |
| Contributing entity | University of Southern California |
| Rights | Kee, Chera Dezarae |
| Repository name | Libraries, University of Southern California |
| Repository address | Los Angeles, California |
| Repository email | cisadmin@lib.usc.edu |
| Filename | etd-Kee-4414 |
| Archival file | uscthesesreloadpub_Volume51/etd-Kee-4414.pdf |
Description
| Title | Page 190 |
| Contributing entity | University of Southern California |
| Repository email | cisadmin@lib.usc.edu |
| Full text | 179 If, as Barbara Creed maintains, the feminine is often made monstrous in horror films by showing it to be “that which does not ‘respect borders, positions, rules,’ that which ‘disturbs identity, system, order’,” then the zombie is both feminized and threatening because it represents “the clean and proper body” that has become a “body which has lost its form and integrity.”84 The ambiguity of bodies that can either simultaneously inhabit blackness as a zombie and whiteness in appearance or that can inspire “blackness” in white peers (who either desire her or fail to protect her) must cause anxiety. They expose whiteness as a fiction. Yet, Creed sees these ambiguous bodies as abject and the abject, in its ability to violate bodily boundaries or to cross the borders between life and death, as able to challenge binaristic thinking.85 Thus, even if their sexuality is contained by film’s end, the white women of voodoo-style zombie films offer up a progressive challenge to conventional racial thinking. They therefore do work similar to what Kathleen Rowe, in her book Unruly Women, sees Roseanne Arnold as doing: Rowe observes that Roseanne’s “copious body could be seen as a site which makes visible, and reconciles, the conflicts women !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 84 Creed, 11. Using Mikahil Bahktin’s “classical” and “grotesque” bodies, we can see that it isn’t a stretch to position the classical body with a masculine discourse and the grotesque with a feminine one. Classical bodies are civilized, restrained, and rational—the stereotypical attributes of masculinity—while the grotesque body is irrational, open, and sexual—attributes most often stereotypically aligned with the feminine. If a case could be made that zombies are examples of grotesque bodies, and this assertion that grotesque bodies seem to share the characteristics of feminized bodies is likewise accepted, then to zombify could be seen as feminizing. However, as this chapter will argue, I believe that it is more productive to see the zombie as Other in a way that doesn’t pathologize femininity. I will be returning to issues of the grotesque body in Chapter Five. 85 See Creed. |
