Abstract
James Cameron’s Avatar (Three-Disc Extended Collector’s ed. Los Angeles: Produced by Twentieth Century Fox, in Associating with Dune Entertainment, Ingenious Film Partners, and Lightstorm Entertainment, 2009.) represents both the optimistic dreams and the postcolonial nightmares rising with digital media in the new era. The film is a technical masterpiece and, on a superficial level, provides a vision of panhuman and interspecies liberation in the context of colonialism and imperialism, here expanded to interplanetary spaces. Yet, at the same time, as its critics point out, the film becomes itself a vehicle of colonialist expansion, importing Eurocentric subjectivity and entrepreneurial exploitation into its hero’s, Jake Sully’s, composite human-Na’vi persona. Thus, film audiences are transported by the film into a fantasy of being heroes of democratization and indigenous rights while, in fact, being implicit in cultural and economic imperialism. Which view is right? For a wider perspective on the film, I draw upon Jason Moore’s Capitalism in the Web of Life, to combine dialectics with cybernetics in a critical-theoretical viewing of Avatar. Mental ecology forms the “mind” inextricably linked with the “bodies” of human and the myriad other species who form the laboring multitude of Gaia rising toward universal emancipation. The critical model here might be invoked in the interpretation of Black Panther (2018), and other films epitomizing conflicts of the Anthropocene.
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Notes
- 1.
Alētheia is the Greek word meaning “truth, truthfulness.” It is derived from alethes “true,” literally “not concealing,” from the privative prefix a- “not” + lethe “forgetfulness, oblivion, concealment”—Online Etymological Dictionary, https://www.etymonline.com/word/alethea, accessed April 16, 2018.
- 2.
The language was created by linguistics PhD Paul Frommer of USC. See “Learn Na’vi” (2018), https://learnnavi.org/, accessed March 16, 2018.
- 3.
How one would come to understand colonialism and act responsibly on that understanding without becoming complicit in it, Thakur does not make clear. Is not standing by in inaction when one is confronted with exploitation also ethically unacceptable? Žižek (2010) argues that the Maoist Naxalite rebels in India in rebellion against the state to protect their indigenous lands are a case comparable to the Na’vi. But in what way is Maoism not a doubly foreign ideological intervention—Chinese and European Marxist—in the first place, not to mention their weapons, imported from colonialist powers to India, he does not explain. If the Naxalites were left with agrarian tools to resist the modern Indian or British army, would that be a preferable course of action? Would the “indigenous ideology” of caste be of any help? The quandary is typical, as I suggest, of the postcolonial condition as it is experienced by former colonizers and colonized alike. Recall John Marshall’s decision to intervene in Namibia and the critical response of his anthropological colleagues (see Chap. 6, in this volume). See Narayan (2015) for a study of Naxalism and Maoism in India.
- 4.
I believe that Moore’s evaluation of cybernetics—“the unification [provided by the Anthropocene narrative] is not dialectical; it is the unity of the cyberneticist—a unity of fragments, an idealist unity that severs the constitutive historical relations that have brought the planet to its present age of extinction” (2017b, 2)—is overly pessimistic. See “Cybernetics and Dialectics” below.
- 5.
Birds more easily identified and consumed the lighter moths in the darkened landscape, so that the proportion of darker ones in the population grew proportionately (see Cook and Saccheri 2012; Rudge 2005). Note that the population, rather than the phenotype, exhibits adaptive flexibility in Bateson’s terms.
- 6.
See especially Beniger’s account of a DNA-prototype’s evolution four billion years ago in light of Maxwell’s demon and the processes of crystal formation (1986, 44–57, 68–71) as well as Chap. 2, in this volume. For more recent research along the lines suggested by Beniger see Cartwright and Mackay (2012); Fraccia et al. (2015); for a more accessible account, see University of Colorado at Boulder (2015).
- 7.
A 16-mm copy of Hitlerjunge Quex in German, including Bateson’s partially complete commentary in intertextual slides, is available for rent from the Museum of Modern Art. A DVD copy of the original film with English subtitles is available from International Historic Films. See film title in the Works Cited below. For contemporary commentary, see Erich Rentschler (1996, 53).
- 8.
- 9.
- 10.
- 11.
- 12.
For a good argument to the effect that David Hume was not the barefoot empiricist he is often made out to be, see Buckle (2004); he might well have been a rationalist.
- 13.
See Wapshott (2011) for Hayek’s debate with John Maynard Keynes that defined the contours of modern capitalist economics.
- 14.
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White, D. (2018). Janus’s Interspecies Faces: Biomorphic Transformations in the Ecology of Mind in James Cameron’s Avatar. In: Film in the Anthropocene. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-93015-2_8
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