David Cronenberg’s Videodrome: Bad Religion

“She kissed his cheek, and the flesh against her lips felt as cold as the snowflakes at the window.”
–“Mojave” by Truman Capote, from Music for Chameleons

“And so it is “I,” the person among other persons, alone yet inseparable from the community of others, who sees as if for the first time and who reflectively comes to know the meanings that awaken in my consciousness.” – Clark Moustakas, Phenomological Research Methods, quote taken from “Being a Celebrity: A Phenomology of Fame” by Donna Rockwell and David C. Giles

(This contains spoilers for Videodrome, though it is very much written for those who have seen and are familiar with the movie. Given this, no attempt at a plot summary is made. There are spoilers for Cronenberg’s Naked Lunch as well. Script excerpts are taken from on-line transcripts at Script-o-rama, for Videodrome and Naked Lunch. I am indebted to The Rule of Metaphor by Paul Ricoeur, as a helpful, though often difficult, guide on the subject.)

One of the most unsettling movies I’ve ever seen. Some do not wish to attempt to examine the mysteries of why a certain film works, especially if it has this kind of memorable power, disturbing or otherwise; that this is like sealing beautiful flowing smoke in a glass. The hyptnotizing, electric flow ends with the entrapment, and there is perhaps something unfeeling as well – this kind of examination can be close to trapping insects in jars, and plucking their wings off. I know all this, and I look closer anyway1. What follows are my brief explorations of Videodrome. As with all explorations, they are unfinished.

The first thing to be looked at might be the quality so often remarked about this movie, its prescience. That it features a man who becomes obsessed with a virtual reality, to the point that he can no longer distinguish between the real and his hallucinations, this all is taken as an anticipation of our internet dominated lives, now. Properly placed, Videodrome is not a prediction, but simply a reiteration of past themes. Cronenberg himself would dismiss the idea of a conscious, intentional attempt at augury in many places, among them his introduction to a showing of the film in 2009, “Cronenberg Videodrome Intro” (from 1:30-3:00 in the clip):

The movie has been seen as being quite prophetic, as you mentioned, of everything from the internet to virtual reality, to interactive television and so on, I suppose you could say, “Did I anticipate all of that stuff?” and I suppose I could say, “Yeah.” But so what? Because nothing happens as a result of that. I wasn’t really trying to be prophetic. I was trying to…when you, if you’re an artist, all you’ve got, that might be unique, are the antenna that you have, that are sensitive to things that are in the air, that are around, that perhaps other people are not sensitive, as sensitive to, for whatever reason. And so I think that was what I was really doing then. Because there is a character in this movie [Brian O’Blivion] who is modeled after Marshall McLuhan, and he was certainly around the University of Toronto when I was there. And his thoughts, and his presence, and his prophecies, which were quite astonishingly accurate, I must say, so for me to…I was really trying to…to distill something of the zeitgeist of the time, I suppose, and also make something that was entertaining and sexy and perverse, I think. And you’ll let me know if I did that or not.

The director would again dismiss the possibility, as well as explain the genesis of the movie in “Cronenberg on Cronenberg” (15:55-17:42 in the clip):

CRONENBERG
Videodrome really came from the limitations of television at the time. Which was, I remember as a child, we had an antenna that would rotate, to pick up, each station needed the antenna to rotate to get the best image. So, you’d be watching your TV set, rotating the image, and seeing it come into focus in a way. And sometimes, when the major…this is something else that people don’t think of. It wasn’t twenty four hour a day television. It was…at eleven o’clock, eleven thirty, television was finished. Until the morning. You didn’t go all night. After all the television stations had shut down, you could sometimes pick up some strange signals, from…now, in Toronto it would be mostly from America, maybe Buffalo. Maybe from New York. Maybe from Detroit. And those signals were very weak, but you could pick them up late at night. And you would see things, but it would never be clear. And you wouldn’t know what you were watching. And it was very mysterious. And sometimes very disturbing. And very intriguing. And so I used that experience with Videodrome. In other words, old technology at the time. I even have scenes of a satellite dish, and so on, but of course when I was doing it, it was an antenna, not a satellite dish. There were no satellites. And it was just that idea of picking up a mysterious, forbidden signal. That somehow you had access to, via accident. And that’s really what it had to do with. Videodrome.

INTERVIEWER
This idea of a hidden channel, is something very relevant, powerful, even today. [CRONENBERG: Yes.] When you think of the internet [CRONENBERG: Yes.], this darknet, there always seems to be a place where people are hoping to find something forbidden, or…

CRONENBERG
Yes. That’s actually true, and it’s why people sometimes think Videodrome is anticipating the internet, of course I wasn’t really thinking about it, but it’s true that some of the things that I was playing with, which is to say interactive television, television that would respond directly to you, was, is, in a sense, an anticipation of something…that has become the internet. Really. So, it hasn’t changed, and yes, there are some very forbidden…imagery and videos on the internet which….I mean, it’s quite extraordinary that the police could come to your house and discover that you had downloaded some images and arrest you and put you in jail for a long time. Mostly, child pornography and so on. But…that’s an extraordinary thought. That the images condemn you, immediately. And that, even though you just sat in your room and clicked to access them. But you were condemned by doing that. That’s extraordinary.

One should note the key element in the TV signals picked up from across the border, and that is the lack of control. The TV signal is described as “mysterious, forbidden”, a transmission where “you wouldn’t know what you were watching”. We have perhaps the exact inverse of the contemporary internet, which is defined by the search engine google, along with content filters like facebook and twitter, whose orderly and authoritative results arguably disciplined a wild and unruly place. Whereas the Videodrome signal is something like an unnamed ghostland, unknown and invisible to all atlases. It exists as a result of technology, and yet it also has the qualities of a hallucinatory vision which might seize a character, and whose meaning they must decipher, whether it has an implication for the here and now, or a portent of the future. This, of course, is a near exact description of the visions of another movie, which resemble old TV transmissions, the transmitted warnings of Prince of Darkness.

John Carpenter's Prince of Darkness - We are transmitting - URL if gif doesn't load: http://gfycat.com/AdoredDeadlyIbisbill

Given that Videodrome is seen as a prescient vision, it might be useful to look at someone else from the very same time whose work is seen as predicting the internet, though that was not his intent, either. This would be the writer William Gibson, and his book Neuromancer, published only a year after Videodrome‘s release. I do not link the two out of any intent to make kleptic accusations; I think Gibson himself properly answers why you might have a similar focus in the movies and books of the time in “William Gibson, The Art of Fiction No. 211”:

There’s an idea in the science-fiction community called steam-engine time, which is what people call it when suddenly twenty or thirty different writers produce stories about the same idea. It’s called steam-engine time ­because nobody knows why the steam engine happened when it did. Ptolemy demonstrated the mechanics of the steam engine, and there was nothing technically stopping the Romans from building big steam engines. They had little toy steam engines, and they had enough metalworking skill to build big steam tractors. It just never occurred to them to do it. When I came up with my cyberspace idea, I thought, I bet it’s steam-engine time for this one, because I can’t be the only person noticing these various things. And I wasn’t. I was just the first person who put it together in that particular way, and I had a logo for it, I had my neologism.

The neologism, the one Gibson put together, was cyberspace, before there was anything substantial outside of his fictional world that the name could be applied to. In this same interview, Gibson mentions his strongest influences: “William Burroughs, J. G. Ballard, Thomas Pynchon.” He gives special mention to Burroughs and Naked Lunch, describing it as a kind of science fiction without being hidebound to the traditions of the genre2. Lunch has been named by Cronenberg as his favorite book, and he, of course, took on the Sissyphean task of making it into a movie. Again, however, we are not speaking of A simply leading to B. “One of the reasons Burroughs excited me when I read him was that I recognized my own imagery in his work,” says Cronenberg at the time of the Lunch movie’s release. “It sounds only defensive to say, ‘I was already thinking of a virus when I read that!’ But there is a recognition factor. That’s why I think you start to feel like you’re vibrating in harmony with someone else. It’s the recognition, not that they introduced you to something that was completely unthought of by you.”3 Our thoughts slowly congeal into a metaphor, and we see elsewhere the public expression of someone else’s thoughts in similar metaphors. Lunch‘s Interzone is the unruly mix of many peoples where fantasy is unleashed; Neuromancer separates these two worlds with the vast crowd of the Sprawl, several interconnected North American cities – and the unrestricted virtual life of its cyberspace, the Matrix (a term native to this book and not the later movie series)4; Videodrome takes place in the interethnic mix of Toronto with a hero whose business is buying and selling pornography, and where its virtual fantasyland shares the movie’s title.

This is how I see Videodrome: as a partial expression of the themes of Naked Lunch, but one that is ultimately truer to the book than the actual movie adaptation. Though Lunch is often taken as surreal nonsense, with no connection to the actual, I think it is very obviously an attempt to express the author’s life experience, specifically his drug experience and his queer life, and the truest method of expression would be through often hallucinatory imagery. Burroughs had little involvement with hallucinogens, and the images of Lunch do not feel like any attempt at reproducing the experiences of such drugs, but at conveying a specific physical and emotional sense. A gay man, a drug user of the time must have felt like a hunted man, and so the protagonist of Lunch is someone literally hunted: a man wanted by cops who is also an undercover spy. The images are unreal, but not without purpose. The repulsive figures of the Mugwumps and Reptiles are visions of the addict himself, his flesh in a state of accelerated decay, his body deforming into something others consider monstrous, and about which he is indifferent:

On stools covered in white satin sit naked Mugwumps sucking translucent, colored syrups through alabaster straws. Mugwumps have no liver and nourish themselves exclusively on sweets. Thin, purple-blue lips cover a razor-sharp beak of black bone with which they frequently tear each other to shreds in fights over clients. These creatures secrete an addicting fluid from their erect penises which prolongs life by slowing metabolism. (In fact all longevity agents have proved addicting in exact ratio to their effectiveness in prolonging life.) Addicts of Mugwump fluid are known as Reptiles. A number of these flow over chairs with their flexible bones and black-pink flesh. A fan of green cartilage covered with hollow, erectile hairs through which the Reptiles absorb the fluid sprouts from behind each ear. The fans, which move from time to time touched by invisible currents, serve also some form of communication known only to Reptiles.

During the biennial Panics when the raw, peeled Dream Police storm the City the Mugwumps take refuge in the deepest crevices of the wall, sealing themselves in clay cubicles, and remain for weeks in biostasis. In those days of grey terror the Reptiles dart about faster and faster, scream past each other at supersonic speed, their flexible skulls flapping in black winds of insect agony.

The Dream Police disintegrate in globs of rotten ectoplasm swept away by an old junky, coughing and spitting in the sick morning. The Mugwump Man comes with alabaster jars of fluid and the Reptiles get smoothed out.

The air is once again still and clear as glycerine.

The Sailor spotted his Reptile. He drifted over and ordered a green syrup. The Reptile had a little, round disk mouth of brown gristle, expressionless green eyes almost covered by a thin membrane of eyelid. The Sailor waited an hour before the creature picked up his presence.

It is perhaps helpful to look at this imagery next to that of the excellent memoir of addiction, White Out: The Secret Life of Heroin, by Michael Clune. Though the book goes through the expected arc of such experience – introduction, addiction, descent, and many attempts at recovery of a pre-addicted life – it never falls into the monotony of detailing the endless days of addiction as if such dull accounting is charged with interest to the outsider, but effectively conveys this difficult life through often surreal images. This imagery never suggests an affect, an attempt at novelty, or simple writing games, but an honest relating of the addict’s inner life, so involved in inner twistings as to often break from reality. We have it in early description of a dealer:

In that bare front room at Dominic’s there is a trembling joy in the air. The thick sun of June gets trapped, pools, and grows cloudy. Proto-organisms form in the cloud of wood-color, heat, and sheet-light. I’m full of angels who fasten their lips and wings and hands to Dominic’s body, until he looks like a beach a thick flock of seagulls has landed on. By the time we get to the kitchen he doesn’t even look human.

We have it in this monologue about invisible spirits and creatures as a junkie injects, as intricate and solid a world as that imagined in Lunch:

He held the syringe before all of us. I could never have afforded a shot like that. It should have been in a museum. “Inducing the creature,” he said softly. He felt expertly along his neck till he found the pulsing vein. There was a black tattoo of a cross running down his neck and the vein pulsed along the cross. He slid in the needle and pressed down on the syringe.

“The creature is induced to crawl. Induced to walk. Induced to beg. To soil itself or not to soil itself. The sin is not the inducement. That’s what those old Christians in the joint never understood.”

“The sin is not the inducement,” Fathead continued. “That He may raise up the Lord casts down. Even unto the pit. This shit we think we’re doing here.” He laughed. “Another eye burns in our eye, another hand reaches through our hand. This,” he held up his thick, needle-scarred hand, “this is a glove.” He gazed thickly on it. “An abode for any spirit of the air. Every unrighteous and unclean spirit.”

“And that’s what God is,” Fathead said. “When the creature is induced to crawl out of the creature. I’ve seen it myself. The whatever leaving his eyes, ‘dying.’ Crawling into the invisible world. A thousand spirits curled up in a spoon. You should see the spirit leaving a man’s face; you can feel the room get thicker. I’ve done it myself. I’ll do it again.”

It is there in the sequence where Clune creates for himself a fictional refuge as he tries to stop using, a refuge which cannot contain the piercing cold, and this imagined sanctuary conveys better than any simple physical details the deeply frightening sense of naked vulnerability when trying to kick the drug:

That first night of kicking, I imagined I was living in a castle. A blizzard was raging outside. I’d been trudging though the blizzard, carrying my sword and shield, fleeing the enemy. I knocked on the massive oak door of the castle. I heard the slow sound of the bar being raised and the door swinging open. The friendly warmth rushed out, strong friendly hands pulled me, fainting, inside.

“You must be exhausted,” said a tall, handsome man in chain mail. “Well, everything is going to be fine. We have everything you need in this castle. The walls are strong; the enemy will never get in. And we have enough supplies to last for years in here.” I nodded and tried to smile.

They showed me to a room high in the walls. A big fire roared in the fireplace. A clean, white bed piled deep with cushions lay in the corner. I stood for several minutes gazing at it. I repeated the contents of this room in the castle over and over to myself. I was shivering terribly.

“They have hundreds of soldiers to protect me in this castle. The blizzard rages outside. It is warm and safe and deep inside the castle. I’ll fall asleep now.” But the shivering cold came through the thick castle walls. They had to move me deeper inside the castle, where I’d be warm.

They had to move me again. Deep in the castle’s heart, to a windowless room, with an ancient glowing furnace and a fire burning in the fireplace. They’d never heard of drugs. I heard hundreds of soldiers rushing in the corridors.

“They’re going to their battle stations.” I invented the name of the enemy. The history of the country. The names of the people in the castle army. “Henry Abelove, Lieutenant.” I counted their weapons. Lieutenant Abelove led me on a tour of their supplies and armaments.

But something was missing. Despite the plentiful stores of food, everyone in the castle looked starved and crazy. Despite the vast fires, the huge furnaces, the halls piled high with entire felled forests, I could not stop shivering.

“There is no sleep in this castle,” Lieutenant Abelove said sadly.

“But,” I said, “I thought that one first enters the castle, and then passes through into sleep.” He shook his head.

“This entire structure is built along the wall of sleep, but at no point does it penetrate it.” I tried to follow his words.

“Can’t we use some of these weapons, some of this fuel to break through?” He shook his head sadly. I tried to stop thinking about the castle.

Naked Lunch is a book that is unremitting in its nihilism, though at the same time full of cheerful laughter. We are lecherous, we are wicked, we are cruel; virtue and good works will not save us from suffering and painful death, both of which can be very funny to a passerby. The outlook might be that of someone fallen to the bottom of the pit, at a dead end bar, laughing at the fellow cripples alongside him. The humor is not that of a superior type looking down, or the cheerless kind of someone pining for some lost paradise and wanting to bring it back, but of a writer deep in muck who has no inclination to leave it. The landscape is unsettling – though not a Nowhereland, but very much America. New York City is life-like, and so is the book’s Missouri, filled with American types:

He stands up screaming and black blood spurts solid from his last erection, a pale white statue standing there, as if he had stepped whole across the Great Fence, climbed it innocent and calm as a boy climbs the fence to fish in the forbidden pond-in a few seconds he catches a huge catfish-The Old Man will rush out of a little black hut cursing, with a pitchfork, and the boy runs laughing across the Missouri field-he finds a beautiful pink arrowhead and snatches it up as he runs with a flowing swoop of young bone and muscle-(his bones blend into the field, he lies dead by the wooden fence a shotgun by his side, blood on frozen red clay seeps into the winter stubble of Georgia) . . . The catfish billows out behind him . . . He comes to the fence and throws the catfish over into blood-streaked grass . . . the fish lies squirming and squawking-vaults the fence. He snatches up the catfish and disappears up a flint-studded red clay road between oaks and persimmons dropping red-brown leaves in a windy fall sunset, green and dripping in summer dawn, black against a clear winter day . . . the Old Man screams curses after him . . . his teeth fly from his mouth and whistle over the boy’s head, he strains forward, his neck-cords tight as steel hoops, black blood spurts in one solid piece over the fence and he falls a fleshless mummy by the fever grass. Thorns grow through his ribs, the windows break in his hut, dusty glass-slivers in black putty-rats run over the floor and boys jack off in the dark musty bedroom on summer afternoons and eat the berries that grow from his body and bones, mouths smeared with purple-red juices . . .

By rooting the book so solidly in the United States, rather than create a separate new universe of obscenity, it makes clear that its world – of drugs, queerness, and nihilism – is a part of America and always has been. “American humor is a really angry rube humor,” a point made by Michael O’Donoghue, insightful observer and comedy legend. “Very mean and aggressive. I’ve always liked American jokes.”5

The movie adaptation junks this nihilism, and junks the mean-spirited laughter. One example: a story about becoming consumed by one’s own asshole, which might be about the junkie’s physical sense of self-destruction, but is most definitely a nasty joke, is given in the movie a portentous setting of a dark highway, as if there were some deep meaning at its heart, and the deep meaning were its purpose. We might look at the original story in the novel, told there by Dr. Benway, and immediately hear the distinction in the lively patter which might remind one of Lenny Bruce, or other comedians of the time:

BENWAY: “Why not one all-purpose blob? Did I ever tell you about the man who taught his asshole to talk? His whole abdomen would move up and down you dig farting out the words. It was unlike anything I ever heard.

“This ass talk had a sort of gut frequency. It hit you right down there like you gotta go. You know when the old colon gives you the elbow and it feels sorta cold inside, and you know all you have to do is turn loose? Well this talking hit you right down there, a bubbly, thick stagnant sound, a sound you could smell.

“This man worked for a carnival you dig, and to start with it was like a novelty ventriloquist act. Real funny, too, at first. He had a number he called ‘The Better ‘Ole’ that was a scream, I tell you. I forget most of it but it was clever. Like, ‘Oh I say, are you still down there, old thing?’

“‘Nah! I had to go relieve myself.’

“After a while the ass started talking on its own. He would go in without anything prepared and his ass would ad-lib and toss the gags back at him every time.

“Then it developed sort of teeth-like little raspy incurving hooks and started eating. He thought this was cute at first and built an act around it, but the asshole would eat its way through his pants and start talking on the street, shouting out it wanted equal rights. It would get drunk, too, and have crying jags nobody loved it and it wanted to be kissed same as any other mouth. Finally it talked all the time day and night, you could hear him for blocks screaming at it to shut up, and beating it with his fist, and sticking candles up it, but nothing did any good and the asshole said to him: ‘It’s you who will shut up in the end. Not me. Because we don’t need you around here any more. I can talk and eat and shit.’

“After that he began waking up in the morning with a transparent jelly like a tadpole’s tail all over his mouth. This jelly was what the scientists call un-D.T., Undifferentiated Tissue, which can grow into any kind of flesh on the human body. He would tear it off his mouth and the pieces would stick to his hands like burning gasoline jelly and grow there, grow anywhere on him a glob of it fell. So finally his mouth sealed over, and the whole head would have amputated spontaneous-(did you know there is a condition occurs in parts of Africa and only among Negroes where the little toe amputates spontaneously?)-except for the eyes, you dig. That’s one thing the asshole couldn’t do was see. It needed the eyes. But nerve connections were blocked and infiltrated and atrophied so the brain couldn’t give orders any more. It was trapped in the skull, sealed off. For a while you could see the silent, helpless suffering of the brain behind the eyes, then finally the brain must have died, because the eyes went out, and there was no more feeling in them than a crab’s eye on the end of a stalk.”

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

The movie has a tragedy in its first act, and this tragedy is its narrative heart, a re-play of Burroughs killing his own wife when he tried to shoot a glass on top of her head, and missed. This is all played sincerely, the protagonist even shedding tears, whereas an event like this in Naked Lunch, the book, would be played as a Buster Keaton pratfall. The tragedy pushes Bill Lee (Burroughs himself, for all intents and purposes) away from New York City (a very ersatz one, compared to the very real one of the book) and his fellow writers (a barely disguised Jack Kerouac and Allen Ginsberg), to the mysterious Interzone. The book’s Interzone is very obviously the Tangier that Burroughs stayed in, full of spies, thieves, and disreputable characters; the paranoid scenes of the book are an attempt at capturing the paranoid setting6. The movie’s Interzone has vague references to the middle east, but is another place entirely, of the imagination, the prevalent spies a seemingly arbitrary feature. There, Bill Lee meets a couple who are Paul and Jane Bowles, but given the names Paul and Joan Frost. This Joan is somehow a reborn version of the other Joan, Joan Lee, the dead wife. There is the suggestion that somehow Bill Lee must overcome his inhibitions about his own queerness, and that this will lead to finally becoming an accomplished writer. The movie hints that Bill killing Joan was an unconscious expression of a desire to rid himself of his female mate, in a conversation with the gay Paul Frost: “They say you murdered your wife,” says Paul Frost. “It wasn’t murder. It was an accident,” replies Bill Lee. “There are no accidents. For example…I’ve been killing my own wife slowly, over a period of years,” Frost replies. “Well, not intentionally. I mean, on the level of conscious intention, it’s insane, monstrous,” Frost adds. “We appreciate,” says a typewriter agent, “that you might find the thought of engaging in, uh, homosexual acts, morally and, uh, possibly even…physically repulsive.” Bill Lee himself speaks of the dread he feels about his own identity: “I shall never forget the unspeakable horror that froze the lymph in my glands, when the baneful word seared my reeling brain. I…was a homosexual. I thought of the painted, simpering female impersonators I had seen in a Baltimore nightclub. Could it be possible I was one of those subhuman things?” This also shows up as an unfinished phrase in his typewriter, with one word made ominous through its absence: queer.

David Cronenberg's Videodrome Bad Religion

“Hank”, also known as Jack Kerouac, and “Martin”, also known as Allen Ginsberg.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

“Paul and Joan Frost”, also known as Paul and Jane Bowles.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

Taken from the real life adventures of William and Joan Burroughs.

“Are you a faggot?”, asks a young man who wants to pick up Bill. “Not by nature, no. I’m not. I wouldn’t say…faggot. No.” The young man wears a centipede on a chain, and when Lee picks up a centipede body at the marktet, he has a slow realization of dramatic revulsion. “I’d like you to meet a friend of mine,” says the young man. “He specializes in sexual ambiguity.” Lee is introduced to the Mugwump, whose head, covered in phallic tubes that spit jism, also changes into a typewriter. Both with the various typewriters and elsewhere, we have a theme of hermaphrodite sex, Lee’s aversion to queerness ovecome as the male blends into the female. Bill carresses with powder the sensual orifice of a typewriter. Bill sits with Joan as she types away, the typewriter transforming into a mixed gendered beast turned on by the erotic story Joan is typing. Bill and Joan have sex, and this same mixed gender beast joins in. Joan’s domineering female housekeeper, Fadela, is also her lover, a woman who actually turns out to be a man underneath, Dr. Benway. Bill first accepts, and is then repulsed anew by his own sexual identity: he finally sleeps with an Interzone double of the young man who propositioned him, and right after he is given a nightmare vision of queer life, a monstrous decadent piercing the same boy like a captured animal. In this movie with such a heavy debt to Burroughs’ own life, that Lee ends in a state of revulsion at queer sex is perhaps supposed to explain the frightening, malevolent sex of Burroughs’ books. Bill Lee gets Joan Frost back, ransoming her with the Mugwump’s head, the creature of sexual ambivalence. Lee leaves Interzone for Annexia with this new Joan Lee, who must die again before he can cross over to the new country. Her death is unavoidable, an experience that the writer will annex for his own books, and the moment she dies, Lee is given entrance. All this – the idea of the tragic, the necessity of confronting the tragic in your writing, along with the idea of queer life as an issue – is alien to the wiseacre universe of Naked Lunch, the novel.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

Videodrome lacks the humor of Lunch, the novel, but it does have the book’s nihilism. At no point does it seem that there ever was a right choice for Max Renn to make, to avoid this increasingly strange and dangerous world. The two factions of Videodrome, headed by Barry Convex and Bianca O’Blivion, seem both equally unsympathetic – though Convex takes a slight lead in malice. Neither offer salvation or safety from the bleakness. Where Lunch the movie is set in a phantom New York City, Videodrome takes place in a very real, squalid, unpolished Toronto, and placing the exotic horror in a specific place makes its fearsome effects more acute: this is really happening. “Toronto. I was terrified to come to Toronto,” said Roberto Benigni to Cronenberg, several years after Videodrome‘s release. “Because all I knew of it was from your films.”7

There are several points in Videodrome where, if we’re looking, we might see similarities to Naked Lunch, the book, but these are in terms of broad concept, rather than anything borrowed for the movie’s distinct and memorable imagery. The book tells us of the Senders, who are able to practice a kind of devastating mind control comparable to the way Max is manipulated by the rival parties of Videodrome. Overusing this form of telepathic control transforms the Sender into a centipede8 and there is a brief moment in Lunch when a man’s flesh drips away as green ooze, revealing a massive centipede underneath; Barry Convex is shot, and it’s as if something primordial emerges from within his dying body9. A character pulls a black furred egg from inside a boy, an alien object taken out, just like Barry Convex inserting a videotape into Max10. Lunch‘s Interzone is a place of unrestrained sadomasochistic fantasy, just like the virtual torture chamber of Videodrome11. The book ends with Bill Lee shooting two detectives that are hunting him, and then escaping off into the unknown, somewhere outside time and space. This might bear a passing resemblance to the killing spree of Renn, which climaxes in his leaving for a different kind of unknown12.

Were I to begin to try and get at the source of this movie’s power, I would say that it lies with the movie’s visual metaphors lacking anything like a structure, didactic or otherwise, which defines them. The context of Naked Lunch, the movie, gives a strong definition to its own metaphors. The creature of mixed genitalia that entangles itself with Bill Lee and Joan Frost, the typewriters with sensual openings, the jism spitting creature of sexual ambivalence, the Mugwump, are all part of the theme of a man unwilling to admit some aspect of his sexual identity, who is unable to admit to his complicity in his wife’s death, and who must try to admit to both in order to become a great writer. The metaphors of Videodrome may well be equally didactic, but lacking anything like the rigid surrounding organization, their power and mystery is enhanced.

For example, the metaphor, “my love for you is a rose bush in flames,” whatever its many flaws, is ambiguous in meaning without setting. Is this love like a holy one, a holy love profaned, a great love destroyed, or one so intense that it must be ephemeral? If this line is placed in the context of a short story about a man discovering his wife having an affair, the line is reduced to a singular meaning: our great sacred love is now destroyed. The metaphors of Videodrome may well lend themselves to didactic readings, but the story offers no direction one way or the other. I find this sense of stepping into something uncertain is there at the movie’s very beginning when Bridey James wakes Renn from sleep:

ANNOUNCER
Civic TV, the one you take to bed with you.

BRIDEY JAMES
Max, it’s that time again. Time to slowly, painfully ease yourself back into consciousness. No, I’m not a dream, although I’ve been told I’m a vision of loveliness. I’m your faithful girl Friday, Bridey James, here with your wake-up call of today, Wednesday the 23rd. You got that? Wednesday the 23rd.

David Cronenberg's Videodrome Bad Religion

I always hear ease yourself back into consciousness as having a slight air of menace, as if Bridey knows of the dreamworld that is soon to come, and you can wonder to what extent she’s a conspirator with the other players in what comes next. Bridey has this ambiguity because like all the other characters in the movie, there really is no character there. They do what’s necessary for the plot and provide exposition, but do not have much more substance than that. Nicki Brand is an enigma of unreconciled elements. She hosts the “Emotional Rescue Show” (“You want help. You need help.”), and she’s clear that she thinks Renn’s movies are dangerous, “We always want more, whether it’s tactile, emotional or sexual. And I think that’s bad” Yet her first words at Max’s are, “Got any pornos?” She always wants more as well, a needle through the ear, a cigarette burned in her breast, and finally giving it all up to live her dream to be on Videodrome. An actual character might give an intuitive coherence to these polarities, but she does not. Brian and Bianca O’Blivion are the movie’s only guides to the hallucinatory technology, and they may be villains as well – but that is left entirely to us. There is nothing in their character that implies one thing or the other, and we might read what we want.

The metaphors of the movie, as said, could be read in the simplest terms, of movies transforming men and women into the ideals of their gender. The identification with these ideals, our approaching these ideals, gives us a sense of power, yet ultimately we are submissives, submitting to media, whose ability to reproduce and distribute images throughout the world can be thought of as a near divine power. Nicki is submissive, longs to play a role where she’s constantly submissive, and she disappears to be an image, though it’s as an image she becomes dominant. We see her choke O’Blivion to death, and we see her take over Renn’s video system, where she entices Max to bury himself within her. This last, where he sticks his head inside the tumescent screen of her lips, doesn’t suggest male penetration so much as male surrender. Max becomes the movie ideal of his own gender, a man with a gun, and yet it’s also a position without power or choice. The gun seals itself to his hand, and he becomes only one thing, an assassin, just as Nicki becomes only one thing, an image. He kills at the command of others, for their reasons, first his work associates and then Barry Convex. The gun should be a symbol of dominance, and yet he’s only submitting to the commands of someone else. Before the gun melds to his hand, it first sinks into the genital crevasse of his stomach, the same place where the tapes are inserted that give him his kill orders. “When I first got on this picture, I was an actor. Now I feel like I’m just the bearer of the slit,” James Woods would say to Debbie Harry during production. “Now you know what it feels like,” she replied13.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome - Max and the TV - URL if gif doesn't load: http://gfycat.com/PalatableLongKiwi

David Cronenberg's Videodrome Bad Religion

The newspaper story featured in the corner of this still is its own separate epic, detailing the adventures of rogue CIA agent Ed Wilson, who would sell weapons to Qaddafi in 1981. The Times story featured here is “Records show Wilson made millions on C.I.A. Experience”; this site early on reviewed Peter Maas’s excellent book on the subject in the post “A Libyan Footnote, The Sorry Tale of Edwin Paul Wilson, or: Manhunt – The Incredible Pursuit of a CIA Agent Turned Terrorist (Peter Maas)”.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome - Max gets his programming - URL if gif doesn't load: http://gfycat.com/SecretPoisedCockatoo

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

This, I think, is a credible reading, but one without certainty. There is nothing in the surrounding plot or characters to push us towards this reading, only our own experience and the suggestibility of the metaphors themselves. There is something of the unconscious in the movie – “the film drifts along like a dream from one disturbing episode to another,” Keith Phipps wrote in an excellent discussion of the film14. We might compare it to another movie of the unconscious, seemingly untainted by rule-making or restriction, David Lynch’s Blue Velvet. Here, we are also given images in which a great deal can be read, whether it’s Sandy staring at Jeffrey with newfound fear on the way to Dorothy’s, the sensual mouth of Dorothy open with pleasure and holding a chipped tooth, a crippled mute father, a woman commanding a boy for sex, an abusive man dominating a woman who call each other mommy and daddy, etc. There is something beguiling in what is unseen in Velvet, that we’re never given the full truth of the conspiracy between the Booth gang and the police department, and that there’s something to the characters of Sandy and Dorothy that remains unknown.

This makes sense as part of the movie’s perspective, of an adolescent boy who has just touched on the world’s secrets, and will only know more of them much later. The characters of Dorothy and Sandy may not be fully seen, but they are full characters, with what we do see hinting at what’s beneath. Though Blue Velvet may be dream-like, it at least gives us some context for these images, connecting them to sex and sexual roles. The father’s physical decline pushes the son into the role of an adult, at the same time that he moves into the frightening and alluring world of sex beneath happy domesticity. Sandy is drawn to Jeffrey, and she might be drawn to him because he’s a detective, because he’s a pervert, or because he’s both. He wants to play the role of a hero and help Dorothy, but he wants to play the role of Frank as well, and hurt her. He wants to be with Sandy the way he’s with Dorothy, and Sandy wants that as well. The movie gives us this context for these images, so they undulate around a specific possible meaning, without ever becoming head smackingly specific: the secret revelation of Blue Velvet is not that Jeffrey’s father abuses his mother, or anything else of tangible fact. There are no secret revelations, only endless dreams.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

We are given a context, in the characters and story of Blue Velvet, through which we might see these images, where we are given nothing comparable in Videodrome. There is nothing equal to those characters, which are not hidden, but seemingly not there at all, letting us, say, read as much mystery as we want in Bridey’s opening lines. Velvet allows us to reduce its images to a possible haze of meaning, while Videodrome gives us no such net. We are left with only the limits inherent in the images themselves, a vaginal gulf erupting in a man’s stomach, a gun falling within, and the gun grafting itself to his hand. The metaphors imply ideas that are not foreign to us, though the images themselves are alien. In a book with a realistic setting, these images would be acceptable similes, with obvious meanings of longing and violence. You are like the lips on the TV screen in which I bury myself. I am like the gun from which a man extends. I feel like TV is killing me. In Videodrome, these similes become metaphors that the characters inhabit. You are the lips on the TV screen in which I bury myself. I am the gun from which a man extends. TV is killing me.

David Cronenberg's Videodrome - TV turns into a gun - URL if gif doesn't load: http://gfycat.com/BruisedFlatImpala

I have attempted to use Naked Lunch as a helpful prism through which to see Videodrome, as images that are not unprecedented or some discrete island, but a set of metaphors kindred to Lunch, both of which find more felicitous expression in the fantastic than the literal. The other helpful perspective, which I don’t think is mentioned often enough, is to see Videodrome through the lens of faith. Max Renn lives in a squalid, decaying city trafficing in a product that has value but no substance, and little or no utility. Capitalism is decadent, his city is in decline, like Rome’s, and here we have an interesting setting for his introduction to the mysteries of Videodrome. It is Masha who leads Renn to the O’Blivions, and in her first scene, she sells him a video of a roman orgy, Apollo And Dionysus (the gods are greek, but it looks very much like a roman bacchanal), and the second opens with a dancer and a restaurant, both clearly in a faux oriental style15. We might see here references to the two capitals of a past empire, Rome and Byzantium, before the arrival of a new creed. Where do we find the O’Blivions? At The Cathode Ray Mission, where they evangelize the poor and abandoned, just as any church might. Max: “You think TV can help them?” Bianca: “Watching TV will help patch them back into the world’s mixing board.”

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

A book I found very useful for looking at this movie in this light is Emile Durkheim’s The Elementary Forms of the Religious Life, an attempt to find the essential underlying forms of religion by investigating the religious life of the tribes of Austrlia and North America. How much of its scholarship has been superceded by later efforts I am uncertain; I have found it a valuable source of insight whatever was published afterwards. The book’s description of how the concept of a soul may have come about is especially striking:

In order to find the elementary form of the religious life in these animistic beliefs and practices, three desiderata must be satisfied: first, since according to this hypothesis, the idea of the soul is the cardinal idea of religion, it must be shown how this is formed without taking any of its elements from an anterior religion; secondly, it must be made clear how souls become the object of a cult and are transformed into spirits; and thirdly and finally, since the cult of these spirits is not all of any religion, it remains to be explained how the cult of nature is derived from it.

According to this theory, the idea of the soul was first suggested to men by the badly understood spectacle of the double life they ordinarily lead, on the one hand, when awake, on the other, when asleep. In fact, for the savage, the mental representations which he has while awake and those of his dreams are said to be of the same value: he objectifies the second like the first, that is to say, that he sees in them the images of external objects whose appearance they more or less accurately reproduce. So when he dreams that he has visited a distant country, he believes that he really was there. But he could not have gone there, unless two beings exist within him: the one, his body, which has remained lying on the ground and which he finds in the same position on awakening; the other, during this time, has travelled through space. Similarly, if he seems to talk with one of his companions who he knows was really at a distance, he concludes that the other also is composed of two beings: one which sleeps at a distance, and another which has come to manifest himself by means of the dream. From these repeated experiences, he little by little arrives at the idea that each of us has a double, another self, which in determined conditions has the power of leaving the organism where it resides and of going roaming at a distance.

Of course, this double reproduces all the essential traits of the perceptible being which serves it as external covering; but at the same time it is distinguished from this by many characteristics. It is more active, since it can cover vast distances in an instant. It is more malleable and plastic; for, to leave the body, it must pass out by its apertures, especially the mouth and nose. It is represented as made of matter, undoubtedly, but of a matter much more subtile and etherial than any which we know empirically. This double is the soul. In fact, it cannot be doubted that in numerous societies the soul has been conceived in the image of the body; it is believed that it reproduces even the accidental deformities such as those resulting from wounds or mutilations.

This idea of a double, exactly like us but enhanced in some traits, comes to us from a century old book, and yet it describes well the avatars people have in videogames, and the proxies they seek out in movies and TV. The ability for men or women to identify with a particular actor is often considered essential to the actor’s success, for the audience to be able to see themselves as this person and live vicariously through them, on-screen and off. Hollywood is called the dream factory, and celebrity life is often thought of as dream-like, with the on-going question of how “real” it is. In one disturbing moment, Max slaps Bridey, but he’s actually slapping Nicki, but no – he’s not slapping anybody at all. Here, and elsewhere, we have something not unlike when we find ourselves in a very real-like dream, only to act, and to find ourselves awake. We also have the worry that long precedes any concerns about violence in videogames and movies, about whether the subconscious brutality and sex that emerges in our dreams is something dangerous.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome - Max slaps Nicki, then Max slaps Bridey - URL if gif doesn't load: http://gfycat.com/MagnificentYawningHeifer

We might also find something insightful in its description of the ways in which animist beliefs arose, which might apply to the imagery of the movie:

Since the first beings of which the child commences to have an idea are men, that is, himself and those around him, it is upon this model of human nature that he tends to think of everything. The toys with which he plays, or the objects of every sort which affect his senses, he regards as living beings like himself. Now the primitive thinks like a child. Consequently, he also is inclined to endow all things, even inanimate ones, with a nature analogous to his own.

The world of Max Renn is one where objects take on a kindred human sensibility; he is transformed by the Videodrome signal, and these objects are as well. He imagines himself slapping Nicki, whipping a TV carrying her image, he is moved to sexual ecstasy by the masochism of Nicki and the idea of sexual violence. The tape’s pockets stick out like teeth, eager to bite, with the same appetite for violence as Max, his TV swells with a veined tumescence, turned on by the image of Nicki. The child transposes his feelings on his toys, and Max sees his essence animating his objects as well.

David Cronenberg's Videodrome - tape that bites - URL if gif doesn't load: http://gfycat.com/ZestyUnevenArrowana

David Cronenberg's Videodrome - TV comes alive - URL if gif doesn't load: http://gfycat.com/UnacceptableSecondhandHog

Brian O’Blivion is a leader in this new faith, and his explanation of how he acquired his gift of sight suggest something like the paradox of god and the first cause. The universe requires a first cause, which is god, and that in turn brings up what was the first cause of god, where we might say the divine is its own first cause, or that cause and effect breaks down in the field of the divine, or some other solution. Brian O’Blivion, we are told, helped create Videodrome, after which he was killed by his fellow creators:

BIANCA
My father helped to create Videodrome. He saw it as part of the evolution of man as a technological animal. When he realised what his partners were going to use it for, he tried to take it away from them and they killed him, quietly.

Yet at the same time, the very hallucinations of Videodrome create it:

BRIAN
I had a brain tumour. And I had visions. I believe the visions caused the tumour, and not the reverse. I could feel the visions coalesce and become flesh, uncontrollable flesh. But when they removed the tumour, it was called Videodrome.

We have a phenomenon, that like the divine, is its own first cause, and where orderly cause and effect disappear. Brian O’Blivion is dead, but his words continue to guide the living. “This is him. This is all that’s left,” Bianca says, pointing to shelves and shelves of tapes. He is seemingly dead, but he isn’t. Max: “But he was on that panel show.” Bianca: “On tape. He made thousands of them, sometimes three or four a day. I keep him alive as best I can. He had so much to offer.” Again, this might be seen as something strange and new, when it is simply a transposition of a tradition common to any religious faith, where adherents consult the words of beings of the past, no longer on earth, but who have prescription, guidance, or wisdom for every occasion, whether they be Buddha, Jesus, Moses, Muhammad, or another.

David Cronenberg's Videodrome Bad Religion

The conflict between the O’Blivions and Barry Convex might be seen as that between different schisms of the same faith, with the O’Blivions wanting to achieve transcendence through the creed, while Convex wishes to use the creed for practical ends, as a force to shape a hard nationalist ethos.

HARLAN
North America is getting soft, patrón, and the rest of the world is getting tough. Very, very tough. We’re entering savage new times and we’re going to have to be pure and direct… and strong…if we’re going to survive them. Now, you and this…cesspool you call a television station…and your people who wallow around in it and your viewers… who watch you do it…you’re rotting us away from the inside. We intend to stop that rot.

This is a movie where the villain runs Spectacular Optical, a business that sells glasses, and the villain is named Barry Convex; a convex lens is one that focues light to a particular point. He wishes to use this new religion as a directed force, while the goals of the O’Blivions are separate from any state or any earthly purpose. Convex is killed during the presentation of his new Medici line, and perhaps the name is not idly chosen. The Medicis, as most know, would come into conflict with the fanatic Savonarola, who wished to reform the catholic church which had close ties to the merchant family. We might see the fight between Convex, who wishes to use the creed for secular objectives, and the O’Blivions, who see the faith as an end in itself, as echoing this old division between the Medicis and the zealot.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

The O’Blivions genuinely wish that people achieve a final stage, the new flesh, which Max attempts in the movie’s ending. We have here another similarity with religion, where the apotheosis of faith is considered the abandonment of flesh itself. Durkheim touches on this phenomenon as well, when discussing the shared trait of all religions of keeping separate the profane and sacred worlds. The most dedicated of the faith attempt to avoid the profane as much as possible, with the most extreme answer the avoidance of all profanities of the flesh by forsaking it completely through suicide:

The two worlds are not only conceived of as separate, but as even hostile and jealous rivals of each other. Since men cannot fully belong to one except on condition of leaving the other completely, they are exhorted to withdraw themselves completely from the profane world, in order to lead an exclusively religious life. Hence comes the monasticism which is artificially organized outside of and apart from the natural environment in which the ordinary man leads the life of this world, in a different one, closed to the first, and nearly its contrary. Hence comes the mystic asceticism whose object is to root out from man all the attachment for the profane world that remains in him. From that come all the forms of religious suicide, the logical working-out of this asceticism; for the only manner of fully escaping the profane life is, after all, to forsake all life.

There are many examples of this, but I turn to one of the more well-known of recent ones, when thirty nine members of the Heaven’s Gate cult peacefully committed suicide. This was not considered by them a rejection of life, but an attempt at a kind of space travel, which required them to leave their physical bodies. “We are all choosing of our own free will to go to the next level,” says one of the women who died16. The “next level” was one way they referred to it; “Evolutionary Level Above Human” was another. The process of leaving their bodies was called “exiting the vehicles” or “disengaging from the body or vehicle”. This exodus was initiated by the return of the Hale-Bopp comet, after which they were to return to their homeworld of Sirius. Before death, they recorded messages of calm happiness: “I’ve been looking forward to this for so long” or, “I couldn’t have made a better choice.”17 Ten years after the event, the L.A. Weekly piece “Heaven’s Gate: The Sequel” by Joshuah Bearman, would describe the belief system and place it as part of a long tradition: “Updating esoteric, early Christianity by way of science fiction, their millennial paradise could be found only by renouncing terrestrial attachments and shedding one’s “container” or “vehicle” to ascend into space and live eternally with the Chief of Chiefs, or God.” In the context of such events, the movie’s final moment where Max Renn says “Long live the new flesh”, then shoots himself, does not seem alien at all, but part of a larger tradition as well.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

A LIQUID PRISONER PENT IN WALLS OF GLASS18

That the O’Blivions are equally malicious as the Convex faction is strongly hinted at, I think, in this final scene. Only a little while earlier, after Max’s failed attempt to kill Bianca O’Blivion, we have this dialogue:

BIANCA O’BLIVION
They killed her, Max. They killed Nicki Brand. She died on Videodrome. They used her image to seduce you but she was already dead.

Given that the image of Nicki Brand was used before to seduce and manipulate Max, and given that Barry Convex and Harlan are now dead, the only source for the movie’s closing image of Nicki must be Bianca. Since this is an image that has been used in the past to manipulate Max, it might be asked if it’s being used here for the same purpose, this time by Bianca, in order to dispose of an inconvenient leftover assassin. Even the same line said earlier, “Come to Nicki”, and the same seductive tone, is now used again:

David Cronenberg's Videodrome Bad Religion

NICKI
I want you, Max. You. Come on. Come on. Come to me now. Come to Nicki.

David Cronenberg's Videodrome Bad Religion

NICKI
Don’t be afraid to let your body die. Just come to me, Max. Come to Nicki.

So, Max Renn is perhaps being lured by another kind of illusion, the possibility of a transcendent afterlife. We might also note the non-specificity of the devastating phrase, “They used her image to seduce you but she was already dead.” What seduction is Bianca speaking of, and from when on was Nicki already dead? It’s right after Max Renn is exposed to the videodrome signal that he meets Nicki on the talk show, and I’ve always felt the dialogue in that scene to be unnatural. I try to think of what their banter reminds me of, and then I remember: the strange, uncomfortable talk in between the action of old soft-core porn.

David Cronenberg's Videodrome Bad Religion

RENA KING
What about it, Nicki? Is it socially positive?

NICKI
We live in overstimulated times. We crave stimulation. We gorge ourselves on it. We always want more, whether it’s tactile, emotional or sexual. And I think that’s bad.

MAX
Then why did you wear that dress?

NICKI
Sorry?

MAX
That dress. It’s very stimulating. And it’s red. You know what Freud would say about it?

NICKI
And he would have been right. I admit it. I live in a highly excited state of overstimulation.

MAX
Listen, I’d really like to take you out to dinner tonight.

RENA KING
Nicki…is Max Renn a menace to society?

NICKI
I’m not sure. He’s certainly a menace to me.

Is this lack of versimilitude an unintentional effect, or a very intended one, of a man who isn’t meeting a live woman at all, but only the image of a dead one? I hear “they used her image to seduce you”, and I think that there can be only one possible meaning, because Renn is first seduced by Nicki on the talk show. From which it naturally follows: Nicki is already dead, only an image, throughout the movie.

The idea of an image superceding the life that inspired it, is one more exotic idea not native to Videodrome, but a commonplace of our world, where the living are often an impediment to the power of the icon’s image. We might return briefly to the work of William Gibson, to see him touch on the idea of the supremacy of the image in Idoru, where a living singer marries another singer, one who is only a hologram. This, however, is only the use of the near future as a metaphor for the ever present. To take another, more obvious example, the image of Marilyn Monroe is eternally that of a woman who never reaches forty, without anything alive to grow old, anything to remind one of Monroe as anything human, anything other than an icon. One anecdote told in Goddess by Anthony Summers, is of Monroe’s interest in Juliette Récamier, who commissioned a nude statue of herself. As Récamier aged, and her figure started to go, she had the breasts of the statue smashed. When Monroe began to age, she smashed herself19. The cruelest thing that can be said of Elvis Presley’s death is: good career move. The cruelest thing that can be said of Marilyn Monroe’s death is: good timing.

This kind of image, an icon that persists and supercedes the actual performer’s existence, derives its power from being an engima whose questions are never answered – who exactly was Marilyn Monroe? – which is intertwined with its second quality, someone intimate yet always at a great distance as if we are seeing them as part of a massive crowd. There is an exact moment in Monroe’s life which captures this, when she appears before thousands of troops in South Korea, and it was this moment that made obvious how big a star she would become. From The Genius and the Goddess by Jeffrey Meyers:

Performing for the first time before a live, rapturous audience, Marilyn did ten shows in four days and entertained 100,000 troops. The soldiers were muffled up in fur hats with ear flaps, heavy winter jackets and thick combat boots, while she gamely appeared, outdoors and in the extremely cold Korean winter, in high heels and a tight, strapless, low-cut dress. She enlivened the show with some suggestive jokes, and asked, when describing sweater girls, “take away their sweaters and what have you got?”

She sang four songs: “Diamonds Are a Girl’s Best Friend,” “Bye Bye Baby,””Somebody Loves Me” and “Do It Again.”The refrain in the last song – “Come and get it, you won’t regret it” – was considered too provocative for the sexually starved troops and had to be dropped from the repertory. She excited the audience, who screamed with delight and craved what she was offering, and brought the shows to a frenzied climax.

This allows us to move easily into the life of another woman who became focused on the ecstasy of the crowd’s reaction, and wanted something likewise in her own life. From Sinner Takes All by adult performer Tera Patrick with Carrie Borzillo:

How bad do you want what you want? I wanted to be famous and adored so bad it nearly killed me. Well, in all honestly, I nearly killed me. But before we get to that, let me start at the beginning….

In 1986 I was ten years old and my mother had already left us. It was just me, Linda Ann Hopkins, and my dad, David Hopkins, a carefree hippie of English, Dutch, and Irish descent. I was born in Great Falls, Montana, but was living with my dad in Fresno. On a rare father-daughter day out, he took me to a thrift store in town to do some shopping. We were on a budget. As we made our way though the tiny, cramped shop, I saw her hanging on the dusty wall behind some cracked vases and rusty candelabras. It was a beautiful black-and-white photograph of Marilyn Monroe from the Korean USO tour she did in 1954. She was beaming as she posed for hundreds of handsome men in uniform, who in turn were ogling her in all her blond-haired, blueeyed glory.

Something lit up inside me when I saw that photograph. I thought, “Someday, men are going to look at me that way.”

I couldn’t stop staring at this photo, thinking how much I wanted to be that girl. The girl everyone adores. The girl whom fame made so happy (little did I know what a sad wreck she really was). All I knew about Marilyn at the time was how much I wanted to exude the power that she did. I wanted to be famous like that. I just didn’t know what for yet. I never thought it would be for porn.

That what Patrick wished for, what she wanted fulfilled, was fame more than anything else, is stressed in two other places in the memoir:

She [photographer Suze Randall] followed through. We shot that Friday for Penthouse. It was just a few days before my scheduled Monday meeting with Playboy. I couldn’t believe it was happening so fast. All I could think was, “I’m going to be in Playboy and Penthouse, make tons of money, and be famous!”

When I entered the adult industry, it was not my goal to become a mainstream actress or star. If that’s what I wanted to do, I would’ve gone the typical route of taking acting lessons, going in for auditions, and trying to get bit parts like every Hollywood hopeful does. But that wasn’t my quest. I’ll be honest, I just wanted to be famous and I liked to model and to be nude.

Patrick would eventually achieve her goal, and she gives us a scene in her memoir comparable to Monroe’s, of a crowd infatuated with her presence. She herself states that “it’s easier to perform for a larger audience than a more intimate one,” and it might be argued that this is what the fan wants, not intimacy, but intimacy combined with distance, the woman nude on-stage amongst a crowd of thousands. The meet and greet afterwards does not involve meeting a person separate and apart from the image, which the image reproduces, but rather, meeting a person who is a live reproduction of the image, and so the distance on the stage and the brief meet do not impede the wanted effect, but are necessary for it to take place.

One of the biggest conventions I ever did was the Sexpo in Sydney, Australia, in 2004. I appeared at the convention for a whopping fee of $20,000 (and first-class airfare and accommodations, no less!), but where we really made bank was when they booked me to dance at a venue that normally hosts big rock bands and seats eight thousand people. I had eight nearly sold-out shows in four days there.

Before we knew how big the venue really was and that it was sold out, Evan [Evan Seinfeld, her husband] gave me this pep talk: “Don’t worry if there’s only two hundred people there. You’re new to the market. Don’t worry.” And then we show up and there were thousands of people there. Once again there wasn’t a stripper pole on the stage because it wasn’t a strip club, so we decided to improvise a bit and use a chair in the center of the stage as a prop. But that didn’t help much. The huge stage made our tiny chair look like Stonehenge from the movie This Is Spinal Tap. We were cracking up over that. Evan decided to just treat it like a rock show and use the video monitors at the venue to show my performance. That did the trick.

The large crowd didn’t freak me out at all. In fact, it’s easier to perform for a larger audience than a more intimate one. It’s easy to be great when you have thousands of people screaming for you. The intensity of the crowd really got me going, and I killed!

The line for photos and merchandise afterward was the longest line I’d ever had in my entire career. It was so long and so slow that Evan got a megaphone and was walking down the line telling people, “Due to the large volume of fans, we are selling one thing. It’s a package with a DVD, a Polaroid with Tera, and an autographed eight-by-ten photo for fifty Australian dollars.” He was embarrassing me. He’d stand up on the table and shout out: “Cash only!”

The relationship of the audience to the famous individual here, which also transfers over to the image of the famous individual, is expressed well in dialogue from one of Patrick’s films, Tera Patrick Filthy Whore 2. Whatever happens after this dialogue is of no importance here. I bold the most important point:

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

BELLA DIAMOND
The fans are out there by the thousands.

RUDY PARADISE
You know I had it with those damn premieres, all those screaming people. Those great unwashed.

DIAMOND
We’re royalty to them, honey. Dollar Diamond and Ruby Paradise. The great screen lovers. They support us in grand style. The least we could do is let them worship us once in a while. What’s that?

PARADISE
Oh, honey that’s not you think, it’s-

DIAMOND
IN MY DRESSING ROOM!

PARADISE
No, no-

DIAMOND
YOU SCREWED ANOTHER WOMAN IN MY DRESSING ROOM!

PARADISE
It’s not what you think. It’s a present for the premiere. C’mon.

DIAMOND
Are you telling me the truth?

PARADISE
Would I lie?

DIAMOND
Glamour puss?

PARADISE
You’re my glamour puss, sweetie. C’mon, you’re the glamour puss of the century.

DIAMOND
It is beautiful. You have great taste, Rudy. Where did you find it?

PARADISE
Oh, from a guy down in de Vandeville. I put a little money on layaway, just for the right time.

DIAMOND
Pay her the rest, darling, because this baby has found a home.

PARADISE
Oh come on, that’s not a kiss.

DIAMOND
You can fuck me darling, but you can’t mess up my make-up.

This idea of worship is not so remarkable or noteworthy to stand out at all in this movie or anywhere. I think it’s only by looking at the connections between this kind of idolatry and the religious form that we might have a sense as to why it’s so important for Tera Patrick to be famous, that she “wanted to be famous and adored so bad it nearly killed me”, a feeling which is not some isolated pathology but considered a common desire. We might find some insight by returning to Durkheim, who pinpoints something called mana as being central to the religion of various Melanesian tribes:

Now among these peoples, we find, under the name of mana, an idea which is the exact equivalent of the wakan of the Sioux20 and the orenda of the Iroquois21. The definition given by Codrington [The Melanesians : Studies in their Anthropology and Folklore by Robert Henry Codrington, link is to the full text on archive.org] is as follows: “There is a belief in a force altogether distinct from physical power, which acts in all ways for good and evil; and which it is of the greatest advantage to possess or control. This is Mana. I think I know what our people mean by it…It is a power or influence, not physical and in a way supernatural; but it shows itself in physical force, or in any kind of power or excellence which a man possesses. This mana is not fixed in anything, and can be conveyed in almost anything. . . . All Melanesian religion consists, in fact, in getting this mana for one’s self, or getting it used for one’s benefit.”

This idea of mana, and the related concepts of wakan and orenda, are not parochial concerns, but arguably underlie all the religions which follow:

This is the original matter out of which have been constructed those beings of every sort which the religions of all times have consecrated and adored. The spirits, demons, genii and gods of every sort are only the concrete forms taken by this energy, or “potentiality,” as Hewitt calls it, in individualizing itself, in fixing itself upon a certain determined object or point in space, or in centring around an ideal and legendary being, though one conceived as real by the popular imagination. A Dakota questioned by Miss Fletcher [a reference to The Import of the Totem by Alice C. Fletcher, link goes to full text on archive.org] expressed this essential consubstantiability of all sacred things in language that is full of relief.” Every thing as it moves, now and then, here and there, makes stops. The bird as it flies stops in one place to make its nest, and in another to rest in its flight. A man when he goes forth stops when he wills. So the god has stopped. The sun, which is so bright and beautiful, is one place where he has stopped. The trees, the animals, are where he has stopped, and the Indian thinks of these places and sends his prayers to reach the place where the god has stopped and to win help and a blessing.” In other words, the wakan (for this is what he was talking about) comes and goes through the world, and sacred things are the points upon which it alights.

We are now in a better condition to understand why it has been impossible to define religion by the idea of mythical personalities, gods or spirits; it is because this way of representing religious things is in no way inherent in their nature. What we find at the origin and basis of religious thought are not determined and distinct objects and beings possessing a sacred character of themselves; they are indefinite powers, anonymous forces, more or less numerous in different societies, and sometimes even reduced to a unity, and whose impersonality is strictly comparable to that of the physical forces whose manifestations the sciences of nature study.

The wakan is the cause of all the movements which take place in the universe. We have even seen that the orenda of the Iroquois is “the efficient cause of all the phenomena and all the activities which are manifested around men.” It is a power “inherent in all bodies and all things.” It is the orenda which makes the wind blow, the sun lighten and heat the earth, or animals reproduce and which makes men strong, clever and intelligent. When the Iroquois says that the life of all nature is the product of the conflicts aroused between the unequally intense orenda of the different beings, he only expresses, in his own language, this modern idea that the world is a system of forces limiting and containing each other and making an equihbrium.

The Melanesian attributes this same general efficacy to his mana. It is owing to his mana that a man succeeds in hunting or fighting, that gardens give a good return or that flocks prosper. If an arrow strikes its mark, it is because it is charged with mana; it is the same cause which makes a net catch fish well, or a canoe ride well on the sea, etc. It is true that if certain phrases of Codrington [The Melanesians : Studies in their Anthropology and Folklore by Robert Henry Codrington, link is to the full text on archive.org] are taken literally, mana should be the cause to which is attributed “everything which is beyond the ordinary power of men, outside the common processes of nature.” But from the very examples which he cites, it is quite evident that the sphere of the mana is really much more extended. In reality, it serves to explain usual and everyday phenomena; there is nothing superhuman or supernatural in the fact that a ship sails or a hunter catches game, etc.

This idea of mana, a universal, ubiquitous force, is already well-known to us as an abstraction in a fictional universe, so well-known that I can quote a monologue devoted to it, and I have no need to identify the source movie as most readers will know immediately from where it comes:

Size matters not. Look at me. Judge me by my size, do you? Hmm? Hmm. And well you should not. For my ally is the Force, and a powerful ally it is. Life creates it, makes it grow. Its energy surrounds us and binds us. Luminous beings are we, not this crude matter. You must feel the Force around you; between you, me, the tree, the rock, everywhere. Yes, even between the land and the ship.

We might take the divine as something like an infinitely dense cluster of a quantity like mana. At the same time, it is not something outside of society, but contained within and dependent on the society itself:

But a god is not merely an authority upon whom we depend; it’s a force upon which our strength relies. The man who has obeyed his god and who, for this reason, believes the god is with him, approaches the world with confidence and with the feeling of an increased energy. Likewise, social action does not confine itself to demanding sacrifices, privations and efforts from us. For the collective force is not entirely outside of us; it does not act upon us wholly from without; but rather, since society cannot exist except in and through individual consciousnesses, this force must also penetrate us and organize itself within us; it thus becomes an integral part of our being and by that very fact this is elevated and magnified.

That the veneration of those in society overlaps with this idea of someone having great mana, great divine power, is obvious to Durkheim as well:

Also, in the present day just as much as in the past, we see society constantly creating sacred things out of ordinary ones. If it happens to fall in love with a man and if it thinks it has found in him the principal aspirations that move it, as well as the means of satisfying them, this man will be raised above the others and, as it were, deified. Opinion will invest him with a majesty exactly analogous to that protecting the gods. This is what has happened to so many sovereigns in whom their age had faith: if they were not made gods, they were at least regarded as direct representatives of the deity. And the fact that it is society alone which is the author of these varieties of apotheosis, is evident since it frequently chances to consecrate men thus who have no right to it from their own merit. The simple deference inspired by men invested with high social functions is not different in nature from religious respect. It is expressed by the same movements: a man keeps at a distance from a high personage; he approaches him only with precautions; in conversing with him, he uses other gestures and language than those used with ordinary mortals. The sentiment felt on these occasions is so closely related to the religious sentiment that many peoples have confounded the two. In order to explain the consideration accorded to princes, nobles and political chiefs, a sacred character has been attributed to them. In Melanesia and Polynesia, for example, it is said that an influential man has mana, and that his influence is due to this mana. However, it is evident that his situation is due solely to the importance attributed to him by public opinion. Thus the moral power conferred by opinion and that with which sacred beings are invested are at bottom of a single origin and made up of the same elements. That is why a single word is able to designate the two.

Thus, we can explain the desire of Tera Patrick and others to be famous. They wish to be touched by mana, they wish to become sacred objects. The sense of a sacredness mentioned here, the necessary “distance from a high personage”, is something recognizably intertwined with celebrity, where the famous are seemingly kept excluded and away, in private planes, high class restaurants, the VIP room of the club, a secret society outside of sight. For the famous to be seen in our world, in public and without make-up, seemingly ordinary, is treated as a revelation. The only moments when the sacred and the profane are officially to meet, when the profane might gaze on the sacred is during tightly organized ceremonies, as carefully planned and supervised as anicent religious rituals, such as red carpet events and the Oscars. Durkheim’s passage here on the prohibition of the profane touching the sacred, the negative cult as one organized around such contact, is helpful when we consider celebrities and their environs as the sacred, prohibited objects:

There are religious interdictions whose object is to separate two sacred things of different species from each other. For example, it will be remembered that among the Wakelbura the scaffold upon which the corpse is exposed must be made exclusively of materials belonging to the phratry of the dead man; this is as much as to say that all contact between the corpse, which is sacred, and the things of the other phratry, which are also sacred, but differently, is forbidden. Elsewhere, the arms which one uses to hunt an animal with cannot be made out of a kind of wood that is classed in the same social group as the animal itself. But the most important of these interdictions are the ones which we shall study in the next chapter; they are intended to prevent all communication between the purely sacred and the impurely sacred, between the sacredly auspicious and the sacredly inauspicious. All these interdictions have one common characteristic; they come, not from the fact that some things are sacred while others are not, but from the fact that there are inequalities and incompatibilities between sacred things. So they do not touch what is essential in the idea of sacredness. The observance of these prohibitions can give place only to isolated rites which are particular and almost exceptional; but it could not make a real cult, for before all, a cult is made by regular relations between the profane and the sacred as such. But there is another system of religious interdictions which is much more extended and important; this is the one which separates, not different species of sacred things, but all that is sacred from all that is profane. So it is derived immediately from the notion of sacredness itself, and it limits itself to expressing and realizing this. Thus it furnishes the material for a veritable cult, and even of a cult which is at the basis of all the others; for the attitude which it prescribes is one from which the worshipper must never depart in all his relations with the sacred. It is what we call the negative cult. We may say that its interdicts are the religious interdicts par excellence.

The sacred ultimately resides exclusively in images, with the actual encounter with the celebrity behind the image often a disappointment, not due to their own inherent failings, but simply because they are not an image. When the celebrity dies, any such impediment to the process dies, and if they die at thirty-six like Marilyn Monroe, any evidence of a life of aging, disease, or physical deterioration which might imply the limits of the image, this dies as well. The image divests itself of all connections with life, like Max Renn in Videodrome or any other devotee to a religious ideal, and becomes even more sacred. The image, even and especially the sexual image, is only that, without the element of the tactile or the tangible. Something of this is gotten at in this discussion from 1991 with Norman Mailer, on the idea of people who become objects of desire. I pay no attention to the digressions into feminism. From “Norman Mailer on Bookworm, Part Two [1991]” (15:20-17:28 in the clip):

MICHAEL SILVERBLATT [program host]
I don’t think I’ve heard anybody say this…there’s an enormous fear…on people’s part…to be the object of desire. To cause desire.

MAILER
Well, there you may have something. Certain people, not all. [SILVERBLATT: Not all people.] You gave me an idea. I think it’s people who have set their course in life, and they’re what I would call uni-souls…that is, they do not really want to have a deep relation with anyone else. Because that’ll deter them from their objective. It’s as if the navigator in them has lined up their sights, and said to them, “You are a torpedo. And if nothing deters you, you will be a huge success. You will blow up that huge target that is the very end of your ambition, and you will be immortal. And so, don’t let anything get in your way, just be a torpedo.” Well, people like that, sexual harassment’s absolutely outrageous. And it’s interesting that women who are leading feminism very often are that way. That is, they are singleminded in their goals. Feminism is their life. They see nothing to the left or the right of feminism. It’s not like, let’s improve men and women together, or: let’s try to rise to a higher level of human relations. It’s: feminism is the most important single thing in their lives, and they work for it twenty-four hours a day. They’re devoted to it. And they too are torpoedoes. You know, they got one goal.

SILVERBLATT
I don’t know if it’s even characteristic of feminism. What I notice, living here in Los Angeles, which people call nowadays, “the least sexy city in America.” The most beautiful looking people, and the least sexually in kind people. Very low libido levels. The look is meant to create attraction, but there’s a strong “do not touch”. Because of exactly that torpedo factor you are talking about. People wanting to spring themselves into the future, and land at the center of the bullseye, and along that trajectory, attraction and dalliance can only be an interruption.

The place that Marilyn Monroe and other dead icons hold in our culture might be found in Durkheim’s distinction between ghosts and spirits, with Monroe very much a spirit:

[A] ghost is not a real spirit. In the first place, it generally has only a limited power of action; also, it does not have a definite province. It is a vagabond, upon whom no determined task is incumbent, for the effect of death has been to put it outside of all regular forms; as regards the living, it is a sort of a exile. A spirit, on the other hand, always has a power of a certain sort and it is by this that it is defined; it is set over a certain order of cosmic or social phenomena; it has a more or less precise function to fulfil in the system of the universe.

But there are some souls which satisfy this double condition and which are consequently spirits, in the proper sense of the word. These are the souls of the mythical personages whom popular imagination has placed at the beginning of time, the Altjirangamitjina or the men of the Alcheringa among the Arunta; the Mura-mura among the tribes of Lake Eyre; the Muk-Kurnai among the Kurnai, etc. In one sense, they are still souls, for they are believed to have formerly animated bodies from which they separated themselves at a certain moment. But even when they led a terrestrial life, they already had, as we have seen, exceptional powers; they had a mana superior to that of ordinary men, and they have kept it. Also, they are charged with definite functions.

That there is this kinship between ancient mana and fame, that we might speak of wanting mana when we say we want fame (and vice versa), is perhaps why there is a constant necessity to see some benevolent order in celebrityhood. Mana is divine material, god is inherently and eternally good, and therefore mana and fame are distributed according to virtue. The most famous are supposed to do good work, adopt children, and otherwise make obvious that this organization has the quality of divine sanction. This, of course, is utterly false. We might see the gulf in the life of Jenna Jameson, as described in her memoir How to Make Love Like a Porn Star: A Cautionary Tale. Patrick and Jameson were engaged for a while in a not entirely friendly rivalry, and I make no attempt to weigh favor in that larger dispute when I say that Cautionary Tale is my preferred book of their memoirs, whether because of Jameson’s ghostwriter Neil Strauss (who played the same role for the memorable Long Road out of Hell by Marilyn Manson), or the raw materials of the life described. I do not elevate Jameson’s book out of any attempt to be a provocateur, only the virtue of the book itself, and only for that reason I think it serves as an honest and invaluable document in capturing what life was like now, more insightful than many books more distinguished and higher browed.

That I speak of a divine order of fame that would include pornography is perhaps unexpected, but not without basis. We might speak of a system of organization and distribution, in the manufacture and sale of products whose power is so great as to suggest the divine. This system might be called capitalism, whatever its actual qualities, a system which transmits the images of any beauty throughout the world, that produces powerful computer technology, that gives you access to affordable food and shoes. Pornography is part of this system’s god-like power, because it is through this vast system that beauty, the beauty of Jenna Jameson and Tera Patrick, a beguiling surface that might be called something like a divine ideal, is exposed and unveiled for the billions. It is an order of divine power, with an underside that hints at the infernal. The disgusting conditions of the Amazon warehouses, the workers who are poisoned while making iPads, the children who make my shoes. There is the literally infernal as well, the hundreds who burned to death last year in the clothing factories of Bangladesh. The life of Jenna Jameson is the raw amoral anarchy that lies underneath, a godless world where there are only the strong above and the weak below, of contempt and control.

There is nothing here like the humble submission and divine benevolence as that between the worshipper and say, the Holy Virgin. Jameson is a picture of blonde innocence, a ruthless survivor, and a proud cash machine. “I was in control-of myself, and the men around me,” she writes of her first time dancing in a strip club. “And I loved it: I loved the attention and the confidence it gave me.”22 The strip club is a classroom, and the class is social dynamics. Once geeky and asocial, she learns how to talk. She learns how to act. She learns how to lie. While the customer mumbles on, she pretends to be open and caring. “Everything that came out of my mouth was complete bullshit. I could tell by looking at each person what he wanted to hear.” She is soon someone else. “Within weeks at the club, I began to transform from a geeky teenage girl into a money-crazed psycho. And I loved it.” Her look of innocence becomes even more innocent. “Since most of the men were into me because I looked so young and innocent, I decided to amplify that…I put my hair up in pony-tails, wore little pink shoes, and carried a plastic Barbie purse, which further contrasted me from the hardened girls.”23 She gets two lessons from another girl. Number One: “Be personable. Make him like you. Talk to him. Ask about his job. Act like you are interested.” Number Two: do shots with the customer, and make sure his are extra strong and yours complete water. “Get him as drunk as possible,” the other girl says, “and rack those songs up.”24

This is about money, but it is more about control. “It was a high to get the upper hand over a customer. They were dumb, they were drunk, and they deserved it.” The woman is naked, the woman is powerless, the woman has more power than the customer ever will. “The mentality is that if these guys are going to victimize us, we’re going to totally victimize them right back.”25 A local politician was into her and liked to be dominated. She pees in his beer and forces him to drink it. He buys her a corvette. “If you can walk into a room, lead on a bunch of guys, and then leave with thousands of dollars in cash in your pocket and no obligation to anyone…life is good.”26 She dances for celebrities, and she doesn’t care. Those assholes were Pantera? That old weirdo was Jack Nicholson? “Did you know you were just dancing for Whitesnake?” “Really, like I give a crap.”27 She moves on to photo work, and she has to contort herself into an aching pose that has nothing to do with the ecstatic state she appears to have in the picture. She looks over her shouldeer, nude, at the camera. “I had to arch so hard that my lower back cramped,” she writes. “When I see those photos now, it seems obvious that the sexy pout I thought I was giving the camera was just a poorly disguised grimace of pain.”28

She gets into porn as an act of revenge when a boyfriend cheats on her29. She stays in for the money. She starts out girl-girl, then shoots her first boy-girl scene when she’s eighteen with Randy West, who she describes as a decent guy, but a little old (forty six or forty seven), with the fashion sense of a homeless wrestler30.

Randy: So, are you interested in coming out to L.A. to shoot a video?
Me: Absolutely not. I only want to do high-end stuff.
Randy: The pay is three thousand dollars for one scene.
Me: What day you want me there?

Randy: How about doing a shoot with just me tomorrow?
Me: How many times do I have to tell you, I don’t really want to do that.
Randy: How about I pay you two thousand dollars more?
Me: Two thousand more than today?
Randy: Yes.
Me: Is tomorrow good for you?

Chris Nieratko, from a 2013 interview (“Jenna Jameson Interview”): Did you feel any of that when you were eighteen, really grossed out by these greasy men?
Jameson: Absolutely. Oh my god, you have no idea. I hate to throw him under the bus, but Randy West, god bless him, but he creeped me out so bad. I was just watching a documentary, I was on NetFlix, and they did this documentary called After Porn [After Porn Ends]…and I was, like, okay I wanna watch this. It’ll be interesting, it’s kinda my generation. So, he’s talking about this, there’s this little blonde girl, they called me and asked me if she can do a movie, and when I saw her, I saw dollar signs in my eyes, and I was like, okay, that’s creepy. I had just turned eighteen years old, and he had to have been at least fifty [the scene is from Up And Cummers 11 (link is relatively SFW, contains no pictures) which was released in 1994, and West was born in 1947, according to the same database, so he was either 46 or 47.]. And he was just so gross. And he totally lied about everything that happened that day. But I’ll just give it to him though. You know, whatever, he can have his little fantasy.
Nieratko: How do you get a girl boner to make a scene with a guy who’s fifty when you’re eighteen?
Jameson: You don’t. You’re just a good actress.

Randy West, from After Porn Ends: I used to say it’s like borrowing somebody’s body to masturbate with. “Excuse me, if you’re not busy, do you mind if I jerk off in your pussy, with my dick?” It’s kinda like that, which is not bad…you know, better than real jerking off. Right after I started producing Up And Cummers, I get this letter in the mail, I opened it up, and I see this unbelievably good looking, very young looking blonde girl…with beautiful natural boobs, little baby face, and she wants to know if I can help her get into the porn biz. The girl’s name was Jenna Jameson. I remember saying to someone, “Holy christ, if I get this girl to shoot for me, we’re going to sell some tapes.” I said, “Well, if you don’t wanna do guys, I’ll let you pick whatever girl you want to do that. She liked girls, so she picked this girl that I happened to be working with that day, who was doing her first movie, Kylie Ireland, so Kylie and Jenna were doing their thing together, and everything was going good, and they took a little break, and I said something like, “Man, Jenna, that’s a tasty looking pussy you got there.” And I believe she said, “Why don’t you come in and taste it?” And I went, *taken aback motion* “Okay!” I was doing the camera, but I handed it to my assistant, “Bob, hold on to this, start shooting.” So I get in there, and I start going down on her, and she starts squealing that squeal that she had…I’m guessing she’s kinda liking it, she seems like she’s getting off, and everything is good, I said, “Man, I am so fucking horny now, you guys mind giving me a double blow job or something?” She said, “Sure, we can do that.” *makes a prayer of thanks motion* “Oh thank you.” And they did, and it went well, and a week later, she kinda called me back, and said “You know what? You weren’t so bad, I could probably do a boy-girl scene with you,” the rest is kinda history after that.

A summary of the scene can be found in a review on an old mailing list, “Dunbar Reviews: Up and Cummers #11”:

Jenna Jameson. A sweet-looking, young little blonde. Nice natural tits, cute ass. I’ve heard told that she has since destroyed her body with fake tits (which she definitly did not need) and tattoos? Why do they do that? They do missionary and cowgirl shot from both the front and the back, and finally doggie. Randy finishes by coming inside her. It looks like he manages a decent load as she squirts it out of her cunt and it oozes into a puddle on the bed spread. Kind of gross if you ask me, but definitely out of the ordinary.

Jenna Jameson starts doing meth, then becomes entranced as she watches her boyfriend take apart a lightbulb, cook the meth in the glass, and inhale the smoke from the open base. She takes her turn, and the air comes in glassy smooth against her lungs. She lets out a three foot column of smoke from her lips. “Everything seemed to move in slow motion, and then someone pressed fast forward. My heart felt like a woodpecker was inside, hammering hard enough to burst through my chest at any moment.”31 She starts smoking every day. She organizes and re-organizes her bathroom a thousand times. She endlessly builds artwork with a gluegun. She plays so much handheld poker that her fingers bleed. In photo shoots, her bones stick out of her body and she starts clenching her jaw hard. “Jenna, relax,” the photographer says. “Let the tension out of your face.”32 The drug nearly kills her, then she comes back to life and has an even bigger career. She goes to Cannes with two other porn stars, Kaylan Nicole and Juli Ashton. “They had realized that with their beauty, boobs, and status, the rules that applied to the rest of the world didn’t apply to them,” she writes of Nicole and Ashton. “They had the attitude that they could do absolutely anything they wanted.” 33 She emerges from the plane into another world, the one she’s always wanted to be in, the one that Tera Patrick also longed to join. “It was one I’d dreamed about since I was a little girl, imagining what it would be like to be an international jet-setting model. In fact, it was wilder than my dreams. Flashbulbs went off everywhere.” The photographers have no idea who she is, only that she is a kind of sacred object, which their flashbulbs make more sacred. “The paparazzi screamed and fought to take pictures of me, even though they had no idea who I was. It was so overwhelming and disorienting being pushed through the admiring crowd toward a waiting limo. I knew, for the first time, what an actual celebrity must feel like.”34

She becomes a big star, and does some reporting for the E! Channel. “So you’re the reporter from the E! Channel,” says Wesley Snipes. “Why don’t you join us?” She accepts the invite. “So,” Wesley Snipes asks. “do you like it up the ass?” Anal sex, she writes, “is an exchange of power. And every man I’ve ever met loves the idea of dominating a woman by pushing his massive dick into her tight sphincter so that she loses control.”35 There are few people she’ll trust with anal. And she doesn’t like the closeness after sex. She sleeps with a waiter at Cannes. “When it was all over, he wrapped his naked body around mine. Instantly I stiffened. I hate cuddling.”36 She starts hooking up with the Anti-Christ Superstar, Marilyn Manson. They sleep together. “Why don’t you just stay and cuddle?” he asks. “Did you just say the c-word?!” she asks. “I don’t cuddle, but I lay with him for a little while longer and listened to him talk about religion.”37 Marilyn Manson likes to cuddle, and he’s a little too into anal. “Every time we were naked, he’d be going for my butt like a rat to cheese.”38 This is an act of power, of control, and you only do it with those you absolutely trust. “I’ve been offered hundreds of thousands of dollars to do anal,” she writes, explaining why she’d only done it with three men up until then, and never on camera. “Doing it on camera would be compromising myself.”39

Anal is about control, porno is about control, though the power isn’t always where you think. “It’s time to meet the man you thought you envied,” we’re told about the boyfriends and husbands of porn stars who also act as their managers, “the suitcase pimps.” We’re given an overview of a manipulative wretch burdened by an emasculating fanny pack, which carries the porn star’s baby wipes, her lighters, and all other conveniences. These men are filled with get rich plans that never work, who buy the porn star dinner with her money while insisting she only eat salads, and is hooked on oxycontin, cocaine, steroids, or many other possibilities. The last instruction on playing this role: “Finally, when she is addicted to drugs, aged beyond her years, and can’t work anymore, help start the career of a fresh girl.”40 As Jameson’s own marriage fell apart, her director husband would wreak vengeance through the roles given. She does a scene where she gets hosed down surrounded by electric wires, one where she rides half naked on a blind horse, another where she plays a firewoman in balloon pants and a defective oxygen tank. In this last one, she has sex near a wall of actual flame while wearing a long blonde wig. “Will her flesh fry? Watch and find out!”41 A brief interlude featuring questions and answers with a male perfomer includes the most obvious query: “A lot of guys want to get into porn to get laid. What are your thoughts on that?” Answer: “Getting into porn is a death sentence. As a male performer you are doomed to be single for the rest of your life.” Why? “A guy performs seven to ten scenes per week at least. The number one performers do fifteen scenes per week. So what girl is going to go out with a guy who’s pounding fifteen other girls every week? No one. The guys don’t have any social life, because they are on set so much. And when they do go out, they are like lepers. Girls won’t touch them.”42

Jenna Jameson’s most frightening dream, the one that always recurs, is that there is someone nearby who can hurt her and she gives herself away.

For as long as I can remember, I’ve had the same nightmare. I am being chased through a large dilapidated house. There is someone directly behind me, but I can’t see him. I hide in the closet. I’m terrified. My heart is heaving in my chest. I know he’s right outside. I try to hold my breath so he can’t hear me. But I can’t stop gasping. It’s deafening. I know if he hears me, he’s going to open the door and get me. But there’s nothing I can do to quiet my fear. He’s coming closer. He can hear me now. It’s over. I’m going to die.

And then I wake up. To this day, I’ve never seen that person. Knowing that someone who wants to hurt me is so close by and that I am giving myself away is the worst feeling in the world.

The book ends with Jameson at the height of her powers. She tours as a feature dancer, and each night in each city she tells the crowd it’s her birthday. Instead of celebrating it on her own, she’s decided to spend it with them. “So I’m here, happy birthday to me,” is her secret thought. The grateful crowd always throws in extra cash. “That’s right, fuckers. Cough it up.”43 She knew who had the power:

So if I caught a guy saying something obnoxious to his friends, I’d knock his hat off or spill a drink on his pants. At one show, when a guy threw a penny at me, I kicked him in the throat with my heel. I got in constant fights with local dancers-I even hocked a loogie in one girl’s face-and had guys thrown out of the club on a nightly basis. If some asshole dared to touch me, I’d reward him with a backhand to the skull. I was out of control. It was awesome.

She goes out on another feature tour with a dancer who’s an occasional girlfriend, Nikki Tyler, and a man known as Mr. 187, after California’s code for murder, and who’s a sergeant-at-arms with the Hell’s Angels. “Mr. 187 was a badass motherfucker who was angry at the world and enjoyed nothing more than snapping a guy’s arm for looking at him wrong. So naturally, we took him on tour with us.”44 A few years later, Mr. 187 was charged with murder for killing a club patron, then acquitted, on grounds of self-defense. A few years after that, he was killed at the funeral for another member of the Hell’s Angels45. But back then he was still alive, and they were a three person wrecking crew. “They had realized that with their beauty, boobs, and status, the rules that applied to the rest of the world didn’t apply to them,” she said of Kaylan Nicole and Juli Ashton, when they were veterans and she was a newcomer. She knew now what they knew then. She and Nikki would demand $5000 a night, and they would get it. With merchandise and tips, they’d get $100,000 for a three night booking, plus limos, plus security, plus a five star hotel with room service, and a rider complicated enough to make sure that people got their shit right46. And…did I say already they were an utter wrecking crew?

Nikki and I were angry at the world in our own way, and Mr. 187’s function was to justify and enable it. He’d fan the flames of our Vicodin-and-vodka-fueled rage to the point where we got so out of control that even he couldn’t handle us. I’d smash out mirrors in dressing rooms; Nikki would clamp guys in leglocks until their heads turned purple; we’d kick drinks in guys’ faces; and we’d pass out on top of each other onstage.

There may be a habit of thought which sees Jameson as the chaotic exception, the intruder into elysium, distinct in an otherwise placid landscape. One reads the account of her childhood, and she is re-seen as something else, one more point in a mass that is raw, violent, savage. The movie Naked Lunch has nothing to do with the nihilist tumult of the book, but How to Make Love Like a Porn Star very much does. We are given excerpts of Jameson’s diary, before her stage name, when she was Jenna Massoli, and the girl there is bright eyed, tender, vulnerable. She is an unhappy iterant, moving from Vegas, to Florida, then Colorado, back to Vegas, then Montana, then Vegas again.

January 1, 1983

Dear Diaree,

I’m 8 years old.

I watched funny car racing. And I took tinsel off the Christmas tree. “real exciting,” My dads off tomoro. I watched a new show “Battle of the Beat.” I have a dog named “Ming.” My Grandma came over. My brother keeps on singing “You don’t want me anymore.” We had a good Christmas. I got a canopy. And my brother got a gun.

I watched the Black stallion.

April 1, 1983

Dear Diaree,

I broke my arm about 5 weeks ago. I just got my cast off. While I’m talking about hospitals my dads getting a chin augmentation. Hes getting it tomoro at 10:00. He’s nervous. He wants it to come in two minutes. I played a joke on my mommy Marjorie. I pretended to see a giant spider. She was scared, then I said APRIL FOOLS! She said you dirty rat. I laughed so hard. She was really mad. It was funny. Then we played Lego’s. It was fun. Were going to paint easter eggs.

Its going to be fun.

Bye Diaree

tomorrow
tomorrow
tommorow

June 24, 1984

Dear Diarree Diary,

Sorry it’s been so long. I’ve had a lot on my mind. Well I’ll tell you all what’s happened. We moved in with grandma. We live on 7th & Franklin. I go to John S. Park school. I past into 5th grade. I turned 10 April 9th. My brother’s thirteen’s. Weve been having bad troubles. My mom and dad are getting separated. These last few days have been awful. Its been really hard on me a lot more than Tony cause he hates her.

I’ve had her as a mother since I was 2. My poor dad is feeling awful. She’s moving out today or tomorrow.

My heart is so broken I could just cry.

July 30, 1984

We moved to Boulder City and I’m doing fine. Today I saw my old friend beth. She does toe. She had an extra pair and let me have them. I can do toe at ballet class now.

There black. It’s about 10:07 at night. My dads home late at about 12:00. I can’t wait till then. I feel safer. We called into MTV Friday night video.

Duran Duran won. Ming’s sitting right beside me watching me write.

My Most Treasured Things

Diary
toe shoes
canopy bed
white dress
Real mothers neckless
dad
beth
Unicorn Collection

December 21, 1986

Dear Diary,

This is Jenna reporting from the cold region of Elko Nevada. I really like it down here. I have a lot of friends such as Natalie Glass, Kristine Poljak, and Ginny Richey. We got a new puppy. He’s a black Labrador. His name is Digby & he’s two months old. Welp, it’s almost Christmas & I don’t know a thing I’m getting! I’m in the bath writing this! Well I’ve finally gotten hair and I’m starting to get some boobs.

Well I better wash my hair.

Bye,

Jen

November 24, 1987

Hello. I’m in Las Vegas now. We moved back. Vivian [her father’s ex-girlfriend] is history. Oh well. I will probably look back on my childhood and laugh. I laugh at it already. I have a lot of friends but I never go anywhere. It’s very depressing.

I went to State and I won young Miss Modeling Queen. And then I went to Nationals Recently and I got top ten in the country in my pageant.

I had a lot of fun.

September 20, 1989

Hi there! Well I moved to Montana and I’m not really very happy here. I miss Owen. He was my latest boyfriend in L.V. [Las Vegas] before I left.

Well here is whats been happening since I got to this place. Well, I am very popular but some fo the girls at school don’t like me.

October 1, 1990

Dear Diary,

The WORST thing in the WORLD happened today.
It’s so horrible I can’t even write it down or tell my dad or my brother anything.

I HATE Montana. I WANT to KILL MYSELF.

But that wouldn’t be fair to my dad. I am not going to write anything down anymore. I am going to get out of here and forget all about this place.

I am so sad and torn apart and confused. I don’t understand people. How could this happen to me? I don’t know what to do. Life sucks.

Goodbye Forever Diary,

Jenna

From a series of family interviews in the book, with Jenna, her father Larry Massoli, and her brother, Tony:

Larry: I’d like to know what happened in Montana.

Jenna: I don’t know if I’ll ever be ready to talk about it.

Larry Massoli, Jenna’s father and easily the most interesting character in the book, worked as a police officer when they were first in Vegas, and that’s where he got caught in a war between two rival borellos. Mobsters tried to kidnap his children, Jenna and Tony, they put out a contract on him, they came to kill his family. The Massolis move to Florida. “I guess Florida was awful,” says Larry. “Ugh, Florida was ghetto,” agrees Jenna. Her school had a barbed wire fence and the kids’ tricycles were chained down together because otherwise they’d get stolen47. Someone tries to break into their house, but it’s okay: Tony has a gun. Tony slept with guns since he was six years old48. When they are back in Vegas, Jenna and her brother act like utter hellions. They steal fire extinguishers and spray passers-by. “We would go down to cracktown and see the crack hos on the corner and we’d fog ’em up!,” she remembers. “I remember one time we got this kid on a skateboard and there was a cop that saw us. We were in this total car chase, and we got away.”49 They would build giant sculptures in people’s yards, Jenna would light them up, and then-

Jenna: Finally, boom! Everything would explode in flames. People would be coming out of their houses freaking out. And then a couple days later on the news, “There’s been a rash of arsons across the Las Vegas valley.” And we’re all like, “Yaaaayyy!” Our dad had no clue.

Her father moves them again to Montana, to raise cattle and try to keep Jenna out of trouble. At school, the boys liked her and the other girls didn’t. They would chase her, throw her down, and punch her in the stomach. “One girl would get me by the back, and one would punch me in the stomach. They didn’t really hurt me, but Jesus Christ I got the wind knocked out of me. Or they would rip out my hair.”50 Before finally leaving Montana, Jenna saw the girl who picked on her the most getting something from her locker. She goes up and smashes the locker door so hard, it splits the girl’s head wide open51. This last act takes place after the worst thing in the world happened to her, after she’s stopped going to school because of it, after she’s decided she wants to get as far away as possible from Montana. She finally reveals in her memoir what it is, when writing about her first time on “The Howard Stern Show”:

He kept saying that something didn’t compute. He asked if I had a screwed-up childhood, and I said no. He asked if my parents had been strict, and I said no. He asked if my dad and I still talked, and I said we did. He asked if my mom minded what I was doing, and I said no. I had decided in advance that it was better not to discuss her death on the air. I didn’t think I could handle it.

But then Howard asked me if I’d ever been molested or abused. It was the one question I wasn’t prepared for.

This is the moment on the show, “Jenna Jameson first appearance on Howard Stern (1995) Part 1” (3:25-4:24):

STERN
You know what, sometimes I look at porno movies, and I go, man, that girl is so good looking. How could she be in porno movies? And I can’t figure it out. You know what I mean?

JAMESON
Right.

STERN
Listen. I have a lot of porno stars in here, but a lot of them I reject, because it’s like, how many times can you have a porno star? But then when I saw your pictures, you were such a piece of ass, I mean, look at this, is that a modeling ad, or what?

QUIVERS
I thought that was some Sports Illustrated model.

STERN
Look at that. So then I said, she’s gotta have a screwed up story, she’s so damned beautiful. I see beautiful women in these pornos, and I go: how the hell do they get them to have-

QUIVERS
Why are they in there.

STERN
-wild monkey sex in these pornos. You have to have had a screwed up childhood, right?

JAMESON
No. Actually-

STERN
Oh, come on. Something happened-

JAMESON
My dad was a cop.

STERN
And he never molested you?

JAMESON
Maybe it’s a rebellious thing.

QUIVERS
Were they strict or what?

JAMESON
No. Not at all. I ran wild.

STERN
What happened? You just ran wild.

QUIVERS
You had no supervision whatsoever.

JAMESON
Not really.

QUIVERS
There you go.

STERN
They weren’t strict at all?

JAMESON
No.

STERN
They let you do whatever you want?

JAMESON
I was out of control.

What happened was simple: she was beaten and gang raped by four boys after a football game. We are not allowed the comfort that these boys were something alien or obviously monstrous: she describes them as funny, good-looking guys. They raped her anyway. The family moved back to Las Vegas, and there, she was raped by her boyfriend’s uncle, a man named Preacher. “I’ve never told anyone about either the Montana experience or the one with Preacher because I don’t want to be thought of as a victim,” she writes. “I want to be judged by who I am as a person, not by what happened to me.”

This is someone who appears to live in a society without the protection of laws or social codes. Gangsters try to kidnap her, attempt to kill her family, indifferent to her father being a policeman. No taboo, restriction, or moral perimeter keeps women from punching her in the stomach, men from misusing her, men from raping her. The only guaranteed protection against home invasion are your own guns, the only thing that keeps other people from hurting you is your own spine. That the image of this woman is known to billions is a result of the most advanced technology, and yet the world she lives in appears to be lawless, modern America and pre-modern America, the west described in Orwell’s “Mark Twain: The Licensed Jester”: “The State hardly existed, the churches were weak and spoke with many voices, and land was to be had for the taking.” However, the law that Orwell emphasizes as absent, economic pressure, is overwhelming in Massoli’s life, is the only law that seemingly exists. It is because of money that she is able to act with fuller freedom than ever before – “I was out of control. It was awesome”. She has the license to be out of control because she’s pulling down five grand in three nights. This might be one of the few books where a woman speaks of sleeping with other women without any mention of it being a perceived transgression, a rebellion, or a violation of society’s rules. “As I was talking, she suddenly reached across the table, put her hand under my chin, pulled my face into hers, and kissed me,” she writes of another stripper she’s tutoring in necessary work skills, when the student makes a move on her.

It wasn’t a peck on the lips, or one of those fake sexy kisses that girls do with other girls to turn men on. It was a full-on tongue-exploring-mouth soul kiss. My breath quickened, and my mind raced. I was in shock. But, at the same time, I wasn’t. This was why I had really come up to her. I didn’t want to help her become a better stripper at all. I wanted to run my hands through her hair, feel her cheek against mine, and hold her in my arms. I had to make a split-second decision. And that decision was yes. Yes, I wanted to throw down with this girl.

She released my mouth and looked softly into my eyes. I wrapped my right hand behind her head, and she pressed her lips once more against mine. She kissed with the confidence and passion of a man.

Scenes such as this are not written for the appetites of men, but only as a blunt description of events that took place. From an account of times with another girl: “She could come fifteen times in a single session, and always wanted to eat me out when I was on my period. She called it war paint.” There is no mention of a contrast with what other women do, or what society expects of a woman to act, or any larger gay culture. These women and this society doesn’t exist in her life, and may as well be on a distant planet. If society does not exist to protect you from rape, robbery, and kidnapping, why should it even be acknowledged for such humble acts as this? In the review of the book by Charles Taylor, How to Make Love Like a Porn Star by Jenna Jameson”, this often insightful critic writes of Massoli as part of a larger group of sex workers in opposition and outside the values of the middle class:

What could seem a better way to flout middle-class values than going into stripping or nude modeling or adult movies (even though, for some of the people who go into them, they are the quickest route to middle-class stability)? But though sex workers have often been looked down on in the name of middle-class propriety, it’s interesting to think about what they share with the middle class.

Taylor re-assures us that these people are finally us as well: “Often those people wind up living traditional middle-class lives — they get married, have kids, buy a home.” This overlooks that Massoli was never middle class at her most successful, she was a multi-millionaire and part of the one percent, and it makes the mistake of placing Massoli as part of a larger group. Her life is the most extreme expression of unrestrained independence that might be found, without reliance on the government or solidarity with anyone, her career born in the ruthless desert state whose lack of gambling laws allowed its foremost industry to exist. “Fuck Gloria Steinem,” she writes52. You are alone in this world, so you’d better figure out how to handle it quick. There is no ethos or philosophy that can be connected to this life, except for one thing: Jenna Massoli has been able to survive a great deal.

That there is something lost in existing like this, in having to live like this, is suggested in one of Jenna Massoli’s longer diary entries. She expresses something that might be called innocence, and to find it appealing might seem like a longing for a pristine state that cannot exist in harsh life, like orchids that cannot survive outside the hothouse, but I think it is only a state possible for a person who can allow themselves to be vulnerable, for the possibility of giving themselves away, without feeling unsafe. Those who’ve read this book will find one sentence especially striking: “The next day I found myself alone in his room, him holding my body close to him.” Jenna Massoli had no issue with snuggling then.

June 9, 1988

Victor,

A boy or should I say a man moved into our apartment yesterday or the day before. Amy and I were walking & we encountered one of her classmates. We talked awhile out at the swimming pool. He spoak to me about an attractive friend of his named Victor. He described him as blonde buff & tan. And of course he sounded attractive to me. I secretly inside wanted to meet this mystery man. But I was very timid about meeting strange men. But Amy said to just come and sit in the grass in front of his so called apartment. So I did.

We sat and had a few meaningless conversations, until I saw 2 dark figures moving at a somewhat fast pace. All at once they sat down in our huddle in the grass. One was dark haired and very old looking, sitting on his motorcycle helmet. The other, he was hard to take my eyes off. He struck me as the wild type, someone who could release my secret desire to be wanted in a seductive manner & to be treated & looked at as an attractive woman. And to throw away peoples tendency to look at me as a cute pretty but young girl. As time went on, he became more and more sexy. But I couldn’t show my secret desire to touch him. I think he realized how much I wanted him & he came and made himself comfortable unusually close to my warm body. He made me feel like no other boy or man ever made me feel. It was getting quite late so I got up and started to leave-thinking to myself it was silly of me to even think of being able to satisfy his needs.

But as soon as the thought ended and I was within two arms lengths away from him, a phrase I was secretly wishing he would say left his mouth, “When will I see you again.” My heart filled with joy and passion. “Tomorrow,” I said. The next day I couldn’t see him at all. But at about 11:30 p.m. I peered through my window and there he was. No, he wasn’t a figment of my imagination. He was real. He was standing beneath my open window, staring up at me. We greeted each other and I yearned to hold him close to me, like I so often thought about. He gave me his telephone number and he disappeared into the darkness. The next day I found myself alone in his room, him holding my body close to him.

He gave me a few playful pecks on my arms and my face. Then he gave me the most passionate and deep kiss I have ever even assumed there could be. My god. I wanted to stay here in his arms and make love to him over and over again until my body was so tired it had to stop. But I had to leave. He is the one that I want to be with day & night. But I don’t think you know that. Try to understand how much I want & need to be with you. Sorry for making it so long but I couldn’t tell you in any other way.

I will never ever stop wanting you.

There is the interesting contrast that Jenna Jameson has said in several places that she’s submissive when having sex with men (she is dominant with women), so the mass of images is of herself submitting to men, when she has a very different attitude in actual life, outside the bedroom: of being very strong, of someone giving orders, someone who never wishes to be vulnerable53. We have something similar with Tera Patrick, who gives her sexual likes as “rough sex, hair pulling, mild choking, getting tied up, playing the submissive, strong, tough, tattooed men”, yet this also is not to be taken for emotional fragility. Her attitude when she first entered this industry, and one that fit so well with it: “I was enjoying life. I was free. And I was horny. My motto was: ‘Get it up. Get it in. Get it off. Get it out.'” The obvious question is: to what extent we are in control of this role? Are we playing at dominating, or are we actually dominating? Are we playing at submitting, or are we actually submitting? At various points in Patrick’s Sinner Take All, her then husband Evan Seinfeld, takes over the narrative and gives his perspective:

Tera and I went back at it. We did everything. We were being silly, taking these photos of each other. We were having a lot of fun. I was trying to take a P.O.V. picture of myself peeing on her. Some people don’t understand what peeing is all about. Peeing on each other isn’t about the pee. It’s about domination and submission. It’s when she lays down on the floor of the shower and gives herself fully and says, “Go ahead do whatever you want. I’m yours.” We are a perfect match because I am so overdominant and she is super-submissive All of her friends’ worst fears came true: I made her my cock puppet. But she loved it.

Tera agrees: “I never let a man pee on me, but I let Evan. It’s about submission, trust, and giving yourself freely to someone, and that’s a turn-on.” Patrick’s memoir, which appears to be reaching the crescendo of a happy marriage to Seinfeld, a man she deeply loves, instead twists to an unexpected halt. We are put abruptly in an entirely different space in the book’s last chapter, with Patrick fallen out of love with Seinfeld and the two divorced. Patrick suspects that her husband always wanted to be in porn, and used her to achieve this fantasy:

Evan achieved his goal, but in the end I suffered. He was the dominating male who ran my life, and in that I lost a lot of myself. He was living the dream–he was going to bed with Tera Patrick at night and going to work in the morning and fucking another girl. I wanted a husband for life who only loved and wanted me. I wasn’t living my dream.

Again: are we just playing a role when we submit, or are we actually submitting?

This is all there in Nicki Brand, who is a submissive throughout the movie, yet who gives the orders to Max Renn, commands which he always obeys, including the final one to destroy himself. Again, we have the question of whether the power is truly our own. The image of Nicki Brand gives these orders, yet this image is manipulated first by Barry Convex, and later, presumably, by Bianca O’Blivion. Bianca is the other powerful woman in the story, yet she sees herself as only exercising her father’s will – “I am my father’s screen.”

If we might see Jenna Massoli’s life as part of a broken symmetry, the unsheltered life in the wake of a collapsed universe, then her own father’s life might be its mirroring arc. As said, Larry Massoli, Jenna’s father, is easily the most interesting character in the book. Where she lives seemingly outside of any state, he worked as its servant, a military advisor in Vietnam before the United States had officially entered the war54. Later, his job is to organize and train fighters to suppress the Simba rebellion in the Congo. Something there changes him. “It’s interesting because when you first go over you try to be so righteous,” he says in one of the book’s interviews with the Massoli family. “I grew up with Roy Rogers and Gene Autry, and they never shot anybody in the back. It was the white hats against the black hats. You have to do everything fair.” I’m very sympathetic to this man, and I’m not sure what I would see if I were to look closely at what took place where he was in Vietnam, or more crucially, what he says took place in Simba in response to his own side suffering massacres: “I would come up to a village and, instead of going house to house, I would level the whole place…We went from village to village killing them all. We just didn’t care. We didn’t care.” One is struck by this entire passage, gone somehow unnoticed, perhaps since this is a book about pornography and therefore nothing it says about war or America is to be given thoughtful consideration. This phrase, especially: “When I got to Africa I still had some humanity left.”55 When Larry Massoli returns, it takes him a decade to fit back into society. Like Freddie Quell in The Master, he turns to Scientology for structure and comfort; they get him a job at a Las Vegas TV station56. His dear wife dies of cancer when Jenna is two, the woman Jenna’s memoirs is dedicated to, and who continued to dominate their lives, in memory. Afterwards, Larry Massoli decides to do “what I had always wanted to do. I became this big crusader asshole. Because I couldn’t save your mother, I was going to save the world.” It’s when he refuses to look the other way or take a bribe during a war between two bordellos in Vegas that there are the kidnapping threats and a contract is put out on his life. Most important business in Jameson’s book is handled unofficially, and Larry Massoli settles this unofficially as well. He goes out to the brothel owned by those who threatened his family and put out a hit on his life, drives his patrol car through the front door, and empties two clips of a Thompson submachine gun into their bar. “I want you fuckers to stop fucking with my family.” Problem solved57.

After this, he enters a descent, a dark mirrored image of his previous life. He ends up on the run with his son, Tony, and out of contact with Jenna after another contract is put out on their lives, having to do with some other Vegas business that goes awry. He does acid with his kids. He does coke with Jenna and Tony. When they all do coke together, Jenna looks over at Tony and says, “Go, Dad.” Larry: “I completely reversed myself from being the self-righteous stupid ass that I was to a psycho.” Jenna: “Get down with your bad self, Dad.”58 He ends up dating a stripper, running a strip club with his brother where his daughter is a feature dancer, and smoking meth. Larry: “You know what? I don’t miss any drug. But the only drug I ever liked was crank. It’s the best drug on the planet, but smoking it. Not sniffing it.”59 He had left the world of heroic duty, whatever might be underneath, for his daughter’s world, a place of raw anarchy.

Tony: …it’s always been us against the world…

Jenna: That’s right.

Larry: …and it always will be.

That I write of these women, Tera Patrick and Jenna Jameson, as being something like sacred objects to be kept away from the profane, when they are in an inherently profane medium, pornography, is not a contradiction. There remains an elevation, a creation of distance, an abstract image to be worshipped, though the profaning of these sacred objects is different than it might be for other celebrities. What profanes the sacred for this kind of performer is anything that erases the distance between themselves and the general population, and these are tied almost entirely to their beauty: age, bad surgery, drugs, desperation, humilation. These all affect other celebrities as well, though they can be humiliated, or profaned, in ways that Jenna Jameson and Tera Patrick cannot, through nabbed nude selfies and sex tapes.

That we might liken fame to this religious phenomenon of mana, and that it should be so prevalent in a secular society, perhaps explains why there are the constant countervailing impulses of making people famous, creating these sacred objects, and profaning these same sacred objects, humiliating the famous. An example of this might be seen in the career of Britney Spears, who was especially suited for the kind of sacred image making that resembles Marilyn Monroe’s. She was seemingly innocent, by which we mean sexually innocent, somehow unconscious of the electric sexuality of her poses, and so we have, literally, the sacred vessel unprofaned, as well as the cryptic quality of her image. This is perhaps best expressed in Chuck Klosterman’s “Bending Spoons with Britney Spears”:

Over the next ninety minutes, I will sit next to a purportedly fully clothed Britney and ask her questions. She will not really answer any of them. Interviewing Britney Spears is like deposing Bill Clinton: Regardless of the evidence, she does not waver. “Why do you dress so provocatively?” I ask. She says she doesn’t dress provocatively. “But look what you’re wearing right now,” I say, while looking at three inches of her inner thigh, her entire abdomen, and enough cleavage to choke a musk ox. “This is just a skirt and a top,” she responds. It is not that Britney Spears denies that she is a sexual icon, or that she disputes that American men are fascinated with the concept of the wet-hot virgin, or that she feels her success says nothing about what our society fantasizes about. She doesn’t disagree with any of that stuff, because she swears she has never even thought about it. Not even once.

“That’s just a weird question,” she says. “I don’t even want to think about that. That’s strange, and I don’t think about things like that, and I don’t want to think about things like that. Why should I? I don’t have to deal with those people. I’m concerned with the kids out there. I’m concerned with the next generation of people. I’m not worried about some guy who’s a perv and wants to meet a freaking virgin.”

And suddenly, something becomes painfully clear: Either Britney Spears is the least self-aware person I’ve ever met, or she’s way, way savvier than any of us realize.

Or maybe both.

A blunt contrast to this attitude can be found in Tera Patrick’s Sinner Take All:

Is it weird to think that people you know and people you meet have seen your porn and masturbate to you?
–MIKE, 23, VAN NUYS

Yeah, it’s a little weird to know that someone talking to me has seen my innermost parts and I haven’t seen theirs. But it’s not weird that they masturbate to me. They also masturbate to Cameron Diaz and Carmen Electra and Jessica Alba and the girl at the grocery store. Men are just visual. I’m no different, except they have a little bit more to masturbate to, they see a little bit more of me. It’s just humbling.

When we speak of this unprofaned innocence, we end up speaking almost exclusively about Britney Spears’ image, one that allows the viewer to project a multiplicity of things that may not be there. Such a phenomenon takes place in a recent article on her Vegas show, “Miss American Dream”, by Taffy Brodesser-Akner. It is a very good article, one where the author never actually interviews Spears, but discusses her image alone, in the preparation time up to this premiere. She speaks to one woman who became a fan when Spears shaved her head. “She was just saying fuck you to the world over and over. This was who I knew she was,” says the fan. “In the early 2000s, she was a phony. This was really her.”60 The obvious question is: are you sure? Is it not possible that she simply had a nervous breakdown? That perhaps whatever we, the public, see of her, is always phony, always false, out of the celebrity’s own emotional necessity. “Being a Celebrity: A Phenomology of Fame” by Donna Rockwell and David C. Giles (I came across this study via the Alice Robb piece, “The Four Stages of Fame: How Celebrities Learn to Accept — and Regret — Their Popularity”), describes one survival strategy: “The celebrity copes with intense public scrutiny through character-splitting. He or she divides into two identities by contriving a celebrity entity, a new self presentation in the “public sphere.” Arguably, there are people whose private personality works extraordinarily well as a public one, an enigma never to be resolved, a riddle that cannot be answered, under which there is nothing. Spears is asked over and over again, “What do people not know about you?”, and “Miss American Dream” treats the answer, “Really that I’m pretty boring,” as a defensive gesture when it perhaps is not61. The image alone implies that this cannot be the full answer, that the enigma cannot be unending, when it may well be62.

The metaphors of Videodrome have such a variety of meanings because there is so little to restrict any and almost all interpretations. The character of Nicki Brand is a blank, and that’s what makes her image so beguiling, and the public character of Britney Spears is a blank as well, making her image equally powerful. We are left to guess at whether shaving her head is a nervous breakdown or an expression of strength, whether the song “Work, Bitch” embodies the sadistic grinding of life now, or whether it’s a subtle rebellion against all these forces. The video of “Work, Bitch” features Britney dominating a group of dancers in leather and gimp masks, holding them fast in leashes, whipping one like Max Renn whipped a TV. We might read whatever we wish into either image, with nothing in the characters to guide us. This image might be provocation for laughs, it might be ironic, it might be sincere. Britney Spears was a sacred object and everything was done to try to profane her, to humiliate her, yet she has remained sacred anyway. She has kept her power, and now she’ll exercise it. She’s in control. It’s awesome.

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

The fan in “Miss American Dream” who loved her post-breakdown is the only one who ends up not liking the Vegas show. This fan, a dominatrix, compared it to the time she threw a party where she had to hire a prostitute who clearly didn’t want to be there. She had a vacant look in her eyes that killed the whole vibe, and Britney had the same look63. Again, I wonder: what is the difference between Britney’s enigmatic look and her vacant one? We might see whatever we wish, just as we might read life or death in the eyes of Nicki Brand. The apotheosis of being able to read whatever we want is when anything human no longer exists, and the image remains as a riddle to be puzzled over infinitely, something like Marilyn Monroe. One tradition described in Durkheim is the use of tattoos to mark someone as being affiliated with a totem worshipped by their clan; another is the idea of a mythic ancestor who is a protecting genius, a protecting spirit64. Megan Fox used to carry a tattoo of what might be thought of a mythic ancestor, giving an explanation in “The Self-Manufacture of Megan Fox” by Lynn Hirschberg, which coheres well with these ideas:

On her right forearm, Fox has an intricate tattoo of Marilyn Monroe. Although she has read biographies of Ava Gardner, Elizabeth Taylor and other movie-star icons, Fox is particularly fascinated by Monroe. While Gardner led a wild life, her work is forgotten. Monroe created a legacy: her persona is instantly recognizable. It’s not a character she played in a particular movie like, say, Vivien Leigh as Scarlett O’Hara in “Gone With the Wind.” Monroe was her own brand before branding existed.

One might note that word which perfectly matches a character’s last name, suggesting it’s not arbitrary: Nicki Brand. Yet Fox does not keep this tattoo, perhaps because this spirit does not protect at all, it’s an image whose eternality is connected with its own creator’s early self-annihilation. It’s almost entirely gone in the infamous piece, “Megan Fox Saves Herself” by Steve Marche: “All that remains of Marilyn is a few drops of black against skin that is the color the moon possesses in the thin air of northern winters,” and [Fox] says why: “I started reading about her and realized that her life was incredibly difficult. It’s like when you visualize something for your future. I didn’t want to visualize something so negative.” Marche took a great deal of flack for invoking the idea of Aztec sacrifices in connection with celebrity (say, “Esquire’s Interview with Megan Fox Is the Worst Thing Ever Written” by Jamie Lee Curtis Taete), yet I don’t think there’s anything flawed or foolish in finding connections between our idol worship and that of the past, that the similarities compel you to look in such areas.

After she erased the tattoo, Fox would compare Monroe to one of her contemporaries. “She wasn’t powerful at the time. She was sort of like Lindsay. She was an actress who wasn’t reliable, who almost wasn’t insurable…. She had all the potential in the world, and it was squandered.” Despite being a sound assessment, in a conflict averse industry, even this mild claim required self-censure65. A recent story, “Bungalow 89” by James Franco, describes an actress who very much resembles Lindsay Lohan, and even carries the name “Lindsay Lohan”. The same countervailing factors mentioned earlier took place in this woman’s life. We want you famous. We want you sacred. We want you wasted. We want you naked. We want you humiliated. We want you destroyed. The sacred is profaned, it ceases to be sacred, and the interest ends. That this “Lindsay Lohan” has none of the magnetism of the central character of the well-known piece, “Here Is What Happens When You Cast Lindsay Lohan in Your Movie” by Stephen Rodrick, is because it’s not enough for fiction to evoke the real-life character, it must also re-create the essence of their potent beguiling qualities. In this case, it is the mixture of the actress’s incredible talents and her self-destructiveness, and this, the story does not convey, giving only a few squalid details that would make the story go completely unnoted if the author and his subject were untouched by our modern mana. There is one line, however, that contains great insight, of especial value here, a piece of direction given by Nicolas Winding Refn to Franco. “Less is more; nothing is everything.”

(Images from Videodrome and Prince of Darkness copyright Universal Pictures, images from Naked Lunch copyright 20th Century Fox, images from Blue Velvet copyright De Laurentiis Entertainment Group. Artwork from How to Make Love Like a Porn Star by Bernard Chang.)

(On July 15th, some small edits were made: the section about Tera Patrick and submission, and moving the Chuck Klosterman excerpt from a footnote to the main text. On July 16th, some further very small clarifying edits were made, mainly to the paragraph dealing with control and Nicki Brand. On April 16, 2015, this post underwent a copy edit. On April 18, 2015, the gif of Max slapping Nicki, then Bridey was added. On April 23, 2015, still images of the vision from John Carpenter’s Prince of Darkness were replaced with a gif of same, and various supplemental gifs made from clips of Videodrome were added. On May 18, 2015, footnote #1, referencing William Empson, was added.)

FOOTNOTES

1 This tension is an old one and stated more eloquently in William Empson’s classic, The Seven Types of Ambiguity:

Critics, as barking dogs on this view, are of two sorts: those who merely relieve themselves against the flower of beauty, and those, less continent, who afterwards scratch it up. I myself, I must confess, aspire to the second of these classes; unexplained beauty arouses an irritation in me, a sense that this would be a good place to scratch; the reasons that make a line of verse likely to give pleasure, I believe, are like the reasons for anything else; one can reason about them; and while it nay be true that the roots of beauty ought not to be violated, it seems to me very arrogant of the appreciative critic to think that he could do this, if he chose, by a little scratching.

2 From “William Gibson, The Art of Fiction No. 211”:

INTERVIEWER
When did you encounter the Beats?

GIBSON
More or less the same time I found science fiction, because I found the Beats when the idea of them had been made sufficiently mainstream that there were paperback anthologies on the same wire rack at the bus station. I remember being totally baffled by one Beat paperback, an anthology of short bits and excerpts from novels. I sort of understood what little bits of Kerouac were in this thing-I could read him-but then there was William S. Burroughs and excerpts from Naked Lunch I thought, What the heck is that? I could tell that there was science fiction, somehow, in Naked Lunch. Burroughs had cut up a lot of pulp-noir detective fiction, and he got part of his tonality from science fiction of the forties and the fifties. I could tell it was kind of like science fiction, but that I didn’t understand it.

3 From “Which Is the Fly and Which Is the Human?” by Lynn Snowden, hosted on Reality Studio: A William S. Burroughs Community:

“It’s a limited kingdom,” Cronenberg says with a proud smile, “but it’s mine. One of the reasons Burroughs excited me when I read him was that I recognized my own imagery in his work,” he says. “It sounds only defensive to say, ‘I was already thinking of a virus when I read that!’ But there is a recognition factor. That’s why I think you start to feel like you’re vibrating in harmony with someone else. It’s the recognition, not that they introduced you to something that was completely unthought of by you.

4 From Neuromancer, the witty point made in the description of the Sprawl is to liken this physical entity to an electronic one, so that even though the Sprawl and the Matrix are separate, they merge in their likenesses.

The Matrix:

A year here and he still dreamed of cyberspace, hope fading nightly. All the speed he took, all the turns he’d taken and the corners he’d cut in Night City, and still he’d see the matrix in his sleep, bright lattices of logic unfolding across that colorless void … The Sprawl was a long strange way home over the Pacific now, and he was no console man, no cyberspace cowboy.

The Sprawl:

Home was BAMA, the Sprawl, the Boston-Atlanta Metropolitan Axis.

Program a map to display frequency of data exchange, every thousand megabytes a single pixel on a very large screen. Manhattan and Atlanta burn solid white. Then they start to pulse, the rate of traffic threatening to overload your simulation. Your map is about to go nova. Cool it down. Up your scale. Each pixel a million megabytes. At a hundred million megabytes per second, you begin to make out certain blocks in midtown Manhattan, outlines of hundred-year-old industrial parks ringing the old core of Atlanta . . .

5 From “Mr. Mike’s America: A Comic’s Trek with SNL’s First Head Writer” by Paul Slansky:

O’Donoghue counters with one that Belushi used to tell about Adam and Eve. He doesn’t remember the setup, but the punch line has Eve washing her private parts in the river and God shouting down, “You asshole! Now all the fish are gonna smell like that!”

“American humor is a really angry rube humor,” O’Donoghue says. “Very mean and aggressive. I’ve always liked American jokes.”

6 Some sense of the place can be found in the very good biography of the author, Literary Outlaw: The Life and Times of William S. Burroughs by Ted Morgan:

Tangier being by definition a place where everything was freely bought and sold, it gained a reputation for wickedness. In his widely syndicated column, “As I Was Saying,” Robert Ruark wrote in 1950 that “Sodom was a church picnic and Gomorrah a convention of Girl Scouts” compared to Tangier, which “contained more thieves, black marketeers, spies, thugs, phonies, beachcombers, expatriates, degenerates, characters, operators, bandits, bums, tramps, politicians, and charlatans” than any place he’d ever visited.

In 1955, Burroughs began to see that Tangier could serve as a model for the setting of his novel, which he called “Interzone.” Tangier was as much an imaginative construct as a geographical location, a metaphor for limbo, for a dead-end place, a place where everyone could act out his most extreme fantasies. On one level, Tangier was a reconstruction of the world in a small place.

7 From “Cronenberg Videodrome Intro” (from 3:23-4:00 in the clip):

Speaking of Toronto, by the way, Roberto Benigni, who did the movie Life is Beautiful, italian film-maker…when he came to Toronto, and I met him…of course, this is when he won his Oscar for Life is Beautiful…he immediately got on his knees and started to kiss my feet, my shoes. “Great, Roberto.” Then he got up, and he said: “Toronto. I was terrified to come to Toronto. Because all I knew of it was from your films.”

8 From Naked Lunch:

Techniques of Sending were crude at first. Fadeout to the National Electronic Conference in Chicago. The Conferents are putting on their overcoats . . . The speaker talks in a flat shopgirl voice:

“In closing I want to sound a word of warning . . . The logical extension of encephalographic research is biocontrol; that is, control of physical movement, mental processes, emotional reactions and apparent sensory impressions by means of bioelectric signals injected into the nervous system of the subject.”

“Louder and funnier!” The Conferents are trooping out in clouds of dust.

“Shortly after birth a surgeon could install connections in the brain. A miniature radio receiver could be plugged in and the subject controlled from State-controlled transmitters.”

Dust settles through the windless air of a vast empty hall-smell of hot iron and steam; a radiator sings in the distance . . . The Speaker shuffles his notes and blows dust off them . . .

“The biocontrol apparatus is prototype of one-way telepathic control. The subject could be rendered susceptible to the transmitter by drugs or other processing without installing any apparatus. Ultimately the Senders will use telepathic transmitting exclusively . . . Ever dig the Mayan codices? I figure it like this: the priests-about one percent of population-made with one-way telepathic broadcasts instructing the workers what to feel and when . . . A telepathic sender has to send all the time. He can never receive, because if he receives that means someone else has feelings of his own could louse up his continuity. The Sender has to send all the time, but he can’t ever recharge himself by contact. Sooner or later he’s got no feelings to send. You can’t have feelings alone. Not alone like the Sender is alone-and you dig there can only be one Sender at one place-time . . . Finally the screen goes dead . . . The Sender has turned into a huge centipede . . . So the workers come in on the beam and burn the centipede and elect a new Sender by consensus of the general will . . . The Mayans were limited by isolation . . . Now one Sender could control the planet . . . You see control can never be a means to any practical end . . . It can never be a means to anything but more control . . . Like junk . . .”

9 From Naked Lunch:

Blast of trumpets: The Man is carried in naked by two Negro Bearers who drop him on the platform with bestial, sneering brutality . . . The Man wriggles . . . His flesh turns to viscid, transparent jelly that drifts away in green mist, unveiling a monster black centipede. Waves of unknown stench fill the room, searing the lungs, grabbing the stomach . . .

The death of Barry Convex in Videodrome:

David Cronenberg's Videodrome Bad Religion

10 From Naked Lunch:

The boy felt a silent black clunk fall through his flesh. The Sailor put a hand to the boy’s eyes and pulled out a pink scrotal egg with one closed, pulsing eye. Black fur boiled inside translucent flesh of the egg.

The Sailor caressed the egg with nakedly inhuman hands-black-pink, thick, fibrous, long white tendrils sprouting from abbreviated finger tips.

Death fear and Death weakness hit the boy, shutting off his breath, stopping his blood. He leaned against a wall that seemed to give slightly. He clicked back into junk focus.

11 An excerpt from Naked Lunch, when a woman has sex with a character who’s just been killed in a hanging:

She locks her hands behind Johnny’s buttocks, puts her forehead against him, smiling into his eyes she moves back, pulling him off the platform into space . . . His face swells with blood . . . Mark reaches up with one lithe movement and snaps Johnny’s neck . . . sound like a stick broken in wet towels. A shudder runs down Johnny’s body . . . one foot flutters like a trapped bird . . . Mark has draped himself over a swing and mimics Johnny’s twitches, closes his eyes and sticks his tongue out . . . Johnny’s cock springs up and Mary guides it up her cunt, writhing against him in a fluid belly dance, groaning and shrieking with delight . . . sweat pours down her body, hair hangs over her face in wet strands. “Cut him down, Mark,” she screams. Mark reaches over with a snap knife and cuts the rope, catching Johnny as he falls, easing him onto his back with Mary still impaled and writhing . . . She bites away Johnny’s lips and nose and sucks out his eyes with a pop . . . She tears off great hunks of cheek . . . Now she lunches on his prick . . . Mark walks over to her and she looks up from Johnny’s half-eaten genitals, her face covered with blood, eyes phosphorescent . . . Mark puts his foot on her shoulder and kicks her over on her back . . . He leaps on her, fucking her insanely . . . they roll from one end of the room to the other, pinwheel end-over-end and leap high in the air like great hooked fish.

“Let me hang you, Mark . . . Let me hang you . . . Please, Mark, let me hang you!”

12 From Naked Lunch, Bill Lee killing Hauser and O’Brien:

I squirted a thin jet of alcohol, whipping it across his eyes with a sideways shake of the syringe. He let out a bellow of pain. I could see him pawing at his eyes with the left hand like he was tearing off an invisible bandage as I dropped to the floor on one knee, reaching for my suitcase. I pushed the suitcase open, and my left hand closed over the gun butt-I am right-handed but I shoot with my left hand. I felt the concussion of Hauser’s shot before I heard it. His slug slammed into the wall behind me. Shooting from the floor, I snapped two quick shots into Hauser’s belly where his vest had pulled up showing an inch of white shirt. He grunted in a way I could feel and doubled forward. Stiff with panic, O’Brien’s hand was tearing at the gun in his shoulder holster. I clamped my other hand around my gun wrist to steady it for the long pull-this gun has the hammer filed off round so you can only use it double action-and shot him in the middle of his red forehead about two inches below the silver hairline. His hair had been grey the last time I saw him. That was about 15 years ago. My first arrest. His eyes went out. He fell off the chair onto his face. My hands were already reaching for what I needed, sweeping my notebooks into a briefcase with my works, junk, and a box of shells. I stuck the gun into my belt, and stepped out into the corridor putting on my coat.

The narrator’s exit:

I hung up and took a taxi out of the area . . . In the cab I realized what had happened . . . I had been occluded from space-time like an eel’s ass occludes when he stops eating on the way to Sargasso . . . Locked out . . . Never again would I have a Key, a Point of Intersection . . . The Heat was off me from here on out . . . relegated with Hauser and O’Brien to a landlocked junk past where heroin is always twenty-eight dollars an ounce and you can score for yen pox in the Chink laundry of Sioux Falls . . . Far side of the world’s mirror, moving into the past with Hauser and O’Brien . . . clawing at a not-yet of Telepathic Bureaucracies, Time Monopolies, Control Drugs, Heavy Fluid Addicts:

“I thought of that three hundred years ago.”

13 From “Which Is the Fly and Which Is the Human?” by Lynn Snowden, hosted on Reality Studio: A William S. Burroughs Community:

And in which scene, Cronenberg wants to know, does he actually show a horror of female genitalia? I point to Videodrome when James Woods looks on in fear as he grows an enormous vaginalike slit in his abdomen. “He seems to like it!” Cronenberg laughs. “It’s almost like he’s proud of it and happy to have it!” Yeah, and then he loses a gun in it? Isn’t that highly symbolic of a well-known male fear? “Well, I’ve known some women who thought they lost their Tampax and were just as freaked out as anybody else.”

He tells a story from the making of Videodrome, when Woods is forced to spend days with rubber appliances glued to his chest to attain the previously mentioned orifice. “And he turns to Debbie Harry and says, ‘When I first got on this picture, I was an actor. Now I feel like I’m just the bearer of the slit.’ And she said, ‘Now you know what it feels like.’ So I’m forcing him to be the bearer of the slit! Reality is what he perceives it to be.”

14 From “The sex, violence, and new flesh of Videodrome by Noel Murray, Keith Phipps, Nathan Rabin, and Scott Tobias:

Keith: Videodrome fits snugly between the films Cronenberg made before and the films he made later, but it still feels like a leap forward. I think his early films are terrific, and value them in part because of their crude directness, like the way Shivers literalizes every sexual anxiety drifting around in the midst of the sexual revolution. There’s an elegance to Videodrome that’s absent in the earlier films, though, which I know is a weird thing to say about a movie most famous for putting a sexualized, videotape-hungry orifice in its protagonist’s belly. Yet the film drifts along like a dream from one disturbing episode to another.

The note of unconscious creation is souned in an earlier post from a series on The Dissolve (other than the two listed here, there is the third in the series, “Kill your television (before it kills you)” by Keith Phipps) devoted to this movie, “The prescient analog nightmare of Videodrome” by Scott Tobias:

But the key to Videodrome‘s prescience is that Cronenberg isn’t interested in being prescient at all. He’s simply turning the present into a nightmare, and that nightmare is what the dark side of progress looks like. At the height of the VHS era, when the illicit pleasures of the movies-and the outlands of cable television-could be indulged, without shame, from the privacy of one’s own home, Cronenberg starts with that desire and watches it grow. Here, that means following one man’s quest to find the limits of what’s possible and go beyond it, to where the television isn’t just transmitting a signal, but is an active partner and biological component, “the retina of the mind’s eye.” As brainy as Videodrome is-like Cronenberg’s work in general-the film has an intuitive, id-driven quality, one that transcends logic by creating its own.

15 Although the sentence refers to it as a “roman orgy”, I now think its fairer to say that both meetings with Masha have references to the cultures which would influence the separate capitals of the Roman empire. So, we have the eastern “oriental” restaurant, and all the greek elements of the movie – the togas, the laurels, the columns – that would end up in Roman culture. Of course, there is the well known allegation that the roman empire simply took greek culture (art, philosophy, mathematics, etc.), and gave it practical application without any further intellectual development.

16 From “Families Learning of 39 Cultists Who Died Willingly” by B. Drummond Ayres Jr.:

The farewell tape, broadcast by ABC television, was especially strikingly for its upbeat tone, considering what lay ahead for those speaking and peering into the camera. On it, one cult member — none identified themselves — said his death would bring him “just the happiest day of my life.” and added, “I’ve been looking forward for this for so long.”

A woman who appeared to be in her 20’s looked intently into the camera and said, grinning broadly, “We are all choosing of our own free will to go to the next level.”

17 From “Heaven’s Gate: The Sequel” by Joshuah Bearman:

A secretive, itinerant group of self-described monks following the teachings of their leader, who was known simply as DO, they’d recently moved into a 9,000-square-foot mansion in Rancho Santa Fe, which they called “the Monastery” and “the Craft,” and was paid for by members doing Web design and other technical services. The group had many names over the years but by that time had settled on Heaven’s Gate. They’d waited patiently for a sign, and DO thought the sky was now speaking. When another amateur astronomer announced on Art Bell’s conspiracy-minded radio show that he’d taken a picture of Hale-Bopp showing an elongated fuzzy brightness lurking in the tail, word quickly spread in UFO circles that there was an alien spacecraft accompanying the comet. Remote-sensing practitioner Courtney Brown collected clairvoyant “data” that also suggested an extraterrestrial presence. DO’s followers went out and bought a telescope. They couldn’t see the ship themselves, but that wasn’t important. When Hale-Bopp passed too close to Jupiter, and the giant planet’s gravitational pull altered the comet’s orbit so that it would return every 2,000 years, DO became certain: This was their long-awaited “indicator,” perhaps even the star Wormwood described in The Revelation. The group updated its Web site. “RED ALERT” flashed across the top; below came the announcement “HALE-BOPP BRINGS CLOSURE TO HEAVEN’S GATE.”

For years, they’d been hoping to return to the Kingdom of Heaven, which they called “Evolutionary Level Above Human,” or the “Next Level.” Day in, day out, the group – which they always said was not a cult but a “classroom for growing a soul” – had learned to transcend human existence through rigorous discipline. In preparation for the final step of leaving their human bodies, or “exiting their vehicles,” the group assembled uniforms: matching black Nikes and homemade black pants and shirts, each adorned with a custom-made triangular patch that said “HEAVEN’S GATE AWAY TEAM.”

The Exit Videos are so important to Rio that he includes full transcripts in his book. The videos are short; each of the 38 statements (one member chose to say nothing) is less than five minutes long. I watched them all. Instantly noticeable was how similar everyone looks. In preparation for their future lives as immortal, androgynous beings in space, the men and women of Heaven’s Gate were all required to wear matching bowl cuts and baggy, unflattering jump suits.

Equally striking is their uniform serenity. Seated outside, with San Diego’s pleasant spring dawning in the background, every single member calmly explained their enthusiasm for the wondrous existence awaiting them: “I’ve been looking forward to this for so long”; “I couldn’t have made a better choice”; “Thirty-nine to beam up!” Thomas Nichols, who had been a member since 1976 (and was the brother of Nichelle Nichols, who played Lieutenant Uhura on Star Trek), said: “I’m the happiest person in the world.”

18 This subhead is taken from How to Make Love Like a Porn Star: A Cautionary Tale by Jenna Jameson and Neil Strauss, which in turn gets it from Shakespeare’s “Sonnet #5”:

Those hours, that with gentle work did frame
The lovely gaze where every eye doth dwell,
Will play the tyrants to the very same
And that unfair which fairly doth excel;
For never-resting time leads summer on
To hideous winter, and confounds him there;
Sap checked with frost, and lusty leaves quite gone,
Beauty o’er-snowed and bareness every where:
Then were not summer’s distillation left,
A liquid prisoner pent in walls of glass,
Beauty’s effect with beauty were bereft,
Nor it, nor no remembrance what it was:
But flowers distilled, though they with winter meet,
Leese but their show; their substance still lives sweet.

19 From Goddess by Anthony Summers:

The Greenes watched bemused as Marilyn plunged into their library. She started reading about Napoelon, discovered Josephine, and scooped up every book she could find about her. Supper conversation in the Greene household was dominated for a while by Marilyn enthusing about Josephine and her entourage.

“She was fascinated,” says Amy Greene, “by women who had made it.” Marilyn especially enjoyed learning how Josephine’s friend, Juliette Récamier, who was renowned for her figure, treated a specially commissioned nude statue of herself. As she aged, and her breasts started to droop, she had the marble breasts smashed.

20 This concept is explained earlier in Durkheim:

Now among these peoples, above all the particular deities to whom men render a cult, there is a pre-eminent power to which all the others have the relation of derived forms, and which is called wakan. Owing to the preponderating place thus assigned to this principle in the Siouan pantheon, it is sometimes regarded as a sort of sovereign god, or a Jupiter or Jahveh, and travellers have frequently translated wakan by ” great spirit.” This is misrepresenting its real nature gravely. The wakan is in no way a personal being ; the natives do not represent it in a determined form. According to an observer cited by Dorsey, ” they say that they have never seen the wakanda, so they cannot pretend to personify it.” It is not even possible to define it by determined attributes and characteristics. ” No word,” says Riggs,” can explain the meaning of this term among the Dakota. It embraces all mystery, all secret power, all divinity.” All the beings which the Dakota reveres,” the earth, the four winds, the sun, the moon and the stars, are manifestations of this mysterious life and power” which enters into all. Sometimes it is represented in the form of a wind, as a breath having its seat in the four cardinal points and moving everything : sometimes it is a voice heard in the crashing of the thunder, the sun, moon and stars are wakan. But no enumeration could exhaust this infinitely complex idea.

21 This concept is explained earlier in Durkheim:

Among the Iroquois, whose social organization has an even more pronouncedly totemic character, this, same idea is found again; the word orenda which expresses it is the exact equivalent of the wakan of the Sioux. “The savage man,” says Hewitt, “conceived the diverse bodies collectively constituting his environment to possess inherently mystic potence . . . (whether they be) the rocks, the waters, the tides, the plants and the trees, the animals and man, the wind and the storms, the clouds and the thunders and the lightnings,” etc. “This potence is held to be the property of all things . . . and by the inchoate mentation of man is regarded as the efficient cause of all phenomena, all the activities of his environment.”

22 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

I was in control-of myself, and the men around me. And I loved it: I loved the attention and the confidence it gave me. Even though I had no idea how to hustle guys for lap dances, I was the new girl, and they all wanted me.

By my last dance of the night, men were crowding around the stage and throwing money at me. It was then that I knew not only could I make it as a stripper, but I could get each and every one of those other girls back for laughing at me.

23 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

The Crazy Horse Too was the best high-school class I ever took. The subject was social dynamics. It was amazing how the incentive of cash made it so easy to talk to people; before, I’d had no motivation to learn to be polite or carry on a conversation with a guy. They all wanted the same thing anyway. Within weeks at the club, I began to transform from a geeky teenage girl into a money-crazed psycho. And I loved it.

It wasn’t that I discovered some dormant ability to be a natural conversationalist. Instead, I learned to be an actress, because I was still not outgoing naturally. My job was simply to put up with the poor conversational skills of the customers, to seem open and caring while they talked about themselves. When my turn came to talk, I learned to lie. Everything that came out of my mouth was complete bullshit. I could tell by looking at each person what he wanted to hear. I’d tell him I was studying to be a real-estate agent, a lifeguard, a construction worker. Anything to steer them away from what was really going on in my life.

Since most of the men were into me because I looked so young and innocent, I decided to amplify that. As my grandmother always said, “What you can’t fix, you feature.” So one night I put my hair up in pony-tails, wore little pink shoes, and carried a plastic Barbie purse, which further contrasted me from the hardened girls.

24 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

“When a guy comes into a club, most girls come up to him and say, ‘Do you want a dance?'” she told me. “That’s the last thing you should do. Be personable. Make him like you. Talk to him. Ask about his job. Act like you are interested.”

That was lesson one-the basics. Lesson two was to prearrange a deal with the waitress to put water in my shot and extra alcohol in the guy’s, and then order a round of drinks as soon as I sat with him.

“Get him as drunk as possible,” she said, “and rack those songs up.”

25 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

For us, these schemes weren’t only about the money; they were also for the adrenaline rush. It was a high to get the upper hand over a customer. They were dumb, they were drunk, and they deserved it. At least that’s what I thought at the time. Strippers can be vicious. The mentality is that if these guys are going to victimize us, we’re going to totally victimize them right back. It seemed like a fair exchange. And it was character building: I was finally learning to take control of people instead of being so passive in social situations.

26 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

They say that money can’t buy happiness, but that is an oversimplification. It actually depends on how you earn your money. If you’re juggling high-stress investments or managing scores of employees or deluged with phone calls or hiding something from the authorities, life is no fun. But if you can walk into a room, lead on a bunch of guys, and then leave with thousands of dollars in cash in your pocket and no obligation to anyone-not even an obligation to show up to work the next day-life is good. If I wanted to I would splurge on six bottles of Cristal champagne for my friends without a second thought. I wasn’t concerned about the future. My main objective was making money, and I met that objective night after night.

One local politician liked to be dominated and, although I had such a submissive personality naturally, one night I took his beer into the bathroom, peed into it, and then made him drink it. He loved it. The next night, he tipped me with a pink slip: for a brand-new Corvette.

27 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

“Did you know you were just dancing for Pantera?”

“Really, those assholes were Pantera?”

“Did you know you were just dancing for Jack Nicholson?”

“Really, that old weirdo was Jack Nicholson?”

“Did you know you were just dancing for Whitesnake?”

“Really, like I give a crap.”

“Did you know you were just dancing for David Lee Roth?”

“Yeah, what a letdown. I used to have wet dreams over him. But he was rude, irritating, and babbled incoherently the whole time. And my friend Carrie just left the club with him. I’ve lost all respect for both of them.”

28 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Next, she put me on all fours for a butt shot and asked me to turn my head back to look at the camera. But since my head looked teeny in comparison to my ass in that position, she asked me to bend my body so that my face and my ass were the same distance from the camera and both in focus. I had no idea what she was talking about.

It was such a challenge to look sexy and relaxed while manipulating my body into the various uncomfortable contortions Julia was running me through. Even for what Julia considered the simplest pose, like looking over my shoulder with my back to the camera, I had to arch so hard that my lower back cramped. When I see those photos now, it seems obvious that the sexy pout I thought I was giving the camera was just a poorly disguised grimace of pain.

29 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss, two of the steps in her career:

STEP THREE

Teenager becomes a stripper.

REASON

Work, money, and approval of boyfriend.

STEP FIVE

Teenager starts acting in soft-core all-female adult movies.

REASON

Revenge.

30 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss, two of the steps in her career:

Randy, who of course volunteered to be the man in the shoot, was a decent guy. He was a little old and had the fashion sense of a homeless wrestler, but I didn’t have to touch him if I didn’t want to.

31 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss, two of the steps in her career:

Usually, he just ripped a strip of foil off a cigarette pack, and inhaled the smoke through a sliced-up straw. But one night around 4 A.M., Jack and some of his friends came over and none of them had any cigarettes. So someone came up with the bright idea of unscrewing a lightbulb in the kitchen. They heated the base of the lightbulb until the glue on it melted, then they pulled off the metal base. After emptying the bulb, they drilled a hole in the top and stuffed a little meth inside. They heated the side of the bulb with a lighter and smoked out of the hole where the metal used to be. I just stood and watched the whole thing. It was a beautiful process, and the smoke smelled so sweet. When Jack offered me a hit, I decided to try it. It couldn’t hurt to do it just one time.

I inhaled a little, and the smoke filled my lungs. Unlike pot or even cigarettes, it was so smooth I could hardly feel it. When I exhaled, a thin three-foot-long column of smoke escaped from my lips. Everything seemed to move in slow motion, and then someone pressed fast forward. My heart felt like a woodpecker was inside, hammering hard enough to burst through my chest at any moment.

After that, I never wanted to snort meth again. Smoking it was amazing. At first, I only smoked it when Jack was around because he was the only one who knew the mechanics of the whole foil and straw contraption. But since I had no other challenges in my life at the moment, I set my mind to figuring out how to do it for myself. And once I did, smoking meth became a daily pastime. The high was more dreamy and intense, but it didn’t last as long. Every ten minutes I wanted another hit, so I constantly asked Jack for more.

32 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss, two of the steps in her career:

Throughout the photo shoot, they told me, “Jenna, relax. Let the tension out of your face.” I was clenching my teeth so hard from the crystal. Even more embarrassing, in certain poses my bones were sticking out so badly that they had to artfully drape my clothes over them so that I wouldn’t repulse readers. There were no magazines for guys with fetishes for anorexic meth freaks at the time.

I vacuumed so much that the carpets were actually disintegrating. The house looked perfect, but if it seemed too perfect, then I had to rearrange all the furniture to make the place seem more natural. I must have organized the frigging bathroom cupboards a thousand times, sorting each item according to size or function or owner or frequency of use-all in the same night.

Some girls who get high pick at their skin all night. I was not a picker. I was a maker. I was constantly amazed by the innovative and profound avant-garde artwork I could bring to life with a glue gun. My pieces should have been hanging somewhere, like a mental institution. Though I was infamous amongst Jack’s friends for making papier-mâché dragons in the closet all night, my greatest creations were my self-collages. I would go through adult magazines and cut my pictures from the phone-sex ads in the back. Then I’d glue them to a piece of paper and stick funny little phrases from Cosmopolitan below them, like, “Is it a do or a don’t?” “What procedures have you had done?” or “7 ways to make him beg for more.” Then I’d pick up my little handheld poker video game and play it all night, until my hands literally bled.

33 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Afterward, I spent twenty-four hours packing ten suitcases, because I knew Cannes was a big deal and I wanted to be prepared for anything. They were bringing over two other girls, Juli Ashton (a former high school Spanish teacher) and Kaylan Nicole (the reigning queen of anal at the time), both of whom were more experienced and popular than I was. As catty as it sounds, I wanted nothing more than to prove myself over these chicks. But it was going to be hard, because I was trying to learn from them at the same time. They had realized that with their beauty, boobs, and status, the rules that applied to the rest of the world didn’t apply to them. They had the attitude that they could do absolutely anything they wanted.

34 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

The minute we got off the plane, we were in another world. It was one I’d dreamed about since I was a little girl, imagining what it would be like to be an international jet-setting model. In fact, it was wilder than my dreams. Flashbulbs went off everywhere. The paparazzi screamed and fought to take pictures of me, even though they had no idea who I was. It was so overwhelming and disorienting being pushed through the admiring crowd toward a waiting limo. I knew, for the first time, what an actual celebrity must feel like. I had only been playing at being one, but I now felt it was within my grasp.

35 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

I walked past a table full of beautiful girls, with Wesley Snipes sitting smack in the middle of them all. He waved me over.

“So you’re the reporter from the E! Channel.” He smiled. “Why don’t you join us?”

Hesitantly, I sat down next to him, and all the other girls at the table shot me dagger looks. He was trying to get in their pants; they were trying to get in his pants; and I was confused. “So,” he leaned over and whispered in my ear, “do you like it up the ass?”

Being a porn star, I was used to such questions. But Wesley had no idea I was a porn star. Either way, I was offended.

Anal sex is an exchange of power. And every man I’ve ever met loves the idea of dominating a woman by pushing his massive dick into her tight sphincter so that she loses control.

For me to allow a man to have anal sex with me, I must have trust first. Because to be on the receiving end of anal sex is to give yourself completely to your partner. And that’s why, despite the fact that it is practically an industry standard to have anal sex in every sex scene, I’ve never done it in a film.

36 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

When it was all over, he wrapped his naked body around mine. Instantly I stiffened. I hate cuddling. When I’m hot and sweaty and sticky, the last thing I want to do is be pressed up against something else that’s hot and sweaty and sticky. I pulled away, and he looked hurt.

37 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

“Why don’t you just stay and cuddle?” he asked.

“Did you just say the c-word?!”

I don’t cuddle, but I lay with him for a little while longer and listened to him talk about religion. Then I made my escape. Rod was still waiting in my room for me.

38 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

And he wanted to fuck me in the ass a little too often for my comfort. Every time we were naked, he’d be going for my butt like a rat to cheese.

39 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

It has become a constant issue for me. I’ve been offered hundreds of thousands of dollars to do anal. But even if I walked away with $300,000 for having done it, I would also be taking away the feeling that I gave up something that was really important to me. This is almost embarrassing for a porn star to admit, but I’ve only given that up to three men, all of whom I really loved. Doing it on camera would be compromising myself. Sex, on the other hand, is something I’m comfortable giving up-albeit not often-to a stranger in a one-night stand. The fact is, I’ve only had about fifteen different male partners on camera.

40 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss, artwork by Bernard Chang:

David Cronenberg's Videodrome Bad Religion David Cronenberg's Videodrome Bad Religion

41 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss, artwork by Bernard Chang:

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

David Cronenberg's Videodrome Bad Religion

42 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

A lot of guys want to get into porn to get laid. What are your thoughts on that?

Getting into porn is a death sentence. As a male performer you are doomed to be single for the rest of your life. A contract girl does eight to ten scenes per year. A guy performs seven to ten scenes per week at least. The number one performers do fifteen scenes per week. So what girl is going to go out with a guy who’s pounding fifteen other girls every week? No one. The guys don’t have any social life, because they are on set so much. And when they do go out, they are like lepers. Girls won’t touch them. Even girls in the industry avoid them, because it’s bad for their career to get stuck having sex with just one guy on camera.

43 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Every night became my birthday. I realized I could pull in more money if I told them that I blew off the chance to celebrate my birthday because it was so important to me to be there dancing for them instead. “So I’m here, happy birthday to me,” I thought. “That’s right, fuckers. Cough it up.”

44 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

The Pink Poodle was a wild place, an all-nude strip theater that was always at the epicenter of some major scandal. The girls there were among the raunchiest performers I’ve seen onstage in this country. Nikki and I weren’t willing to do much more than get fucked-up and fall all over each other onstage, so our tips suffered accordingly.

The only thing that redeemed the night was meeting Mr. 187-a former marine, an erstwhile middleweight boxer, and the sergeant-at-arms for the West Coast chapter of the Hell’s Angels. Mr. 187 was a badass motherfucker who was angry at the world and enjoyed nothing more than snapping a guy’s arm for looking at him wrong. So naturally, we took him on tour with us.

45 “Anatomy of a Murder” by Will Harper, describes the killing at The Pink Poodle. “Hells Angels member gunned down at San Jose funeral” by Sam Webby and Tracey Kaplan is about the killing of Steve Tausan aka Mr. 187 at a funeral.

46 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

We were as destructive-and self-destructive-as a rock band. With both of us at the top of our game as porn stars, it was our greatest-hits tour. Most guys will watch a favorite porn clip more than they watch Star Wars or Zoolander, so when they saw us standing three inches from their faces, they went insane. Hundreds of people would chant our names before each show and fight to get close to the stage.

We brought feature dancing to a new level: Where some girls were getting $250 a show, we were getting $5,000, simply because we had the balls to demand it. Add to that Polaroids, tips, and merchandise, and we were pulling in over $100,000 for a three-night engagement. We insisted on five-star hotels with room service, limos to and from the club, and at least two security guards accompanying us at all times.

47 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Larry: You always lived in great houses. You always had swimming pools. You always had great cars. You always dressed the best.

Jenna: I don’t know about that, Dad.

Larry: To me you did. At least, as much as a $40,000 a year policeman could give you. I guess Florida was awful.

Jenna: Ugh, Florida was ghetto.

Tony: I remember going to school and it was so bad. There was a barbed-wire fence around the courtyard. All the tricycles were chained to a pole in the middle so the kids wouldn’t steal them. So the only way you could play with them was if everyone got on their tricycles in unison because they were all tied together. I was in shock. I sat back and went, “Oh my God.”

48 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Tony: Remember that guy who tried to burglarize our place? Me and Jenna were at home. I think he knew we were latchkey kids. We thought someone had come onto our little porch area. Then we heard the doorknob wiggle.

Jenna: And Dad and Marjorie didn’t believe us. They thought we were insane.

Jenna: Tony started sleeping with guns under his pillows when he was about six years old. It was insane. Dad would never give him bullets but he gave him little Derringers and shit.

Tony: Yeah, but every time Dad dropped a bullet in the house, I picked it up and kept it in a box. So I was pretty well armed.

49 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Tony: It all started when we were younger and would egg people. Then we decided to take it to a different level.

Jenna: I came up with the idea of the fire extinguisher. I was like, “They’re readily available at every apartment complex. We just gotta go break the glass and take the fire extinguisher, which sets off the fire alarm. But if we get out of there fast enough, we’re fine, right?” So we had a collection of them. And we would go “fog people up,” as we called it.

Tony: I’d call someone over to the car to get directions …

Jenna: … and I’d psssssshhht out of the window. It was great because it’s like a cloud of death. And the people afterward are just coated in white. We would go down to cracktown and see the crack hos on the corner and we’d fog ’em up! I remember one time we got this kid on a skateboard and there was a cop that saw us. We were in this total car chase, and we got away.

50 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Jenna: Yeah, the way I dressed worked in Las Vegas; it didn’t work in Montana. But I was popular with the boys, and I wasn’t going to give that up for these jealous girls in school. So it just got more violent because their boyfriends would leave them for me. There was this one corner that I had to pass on my way to school, and the girls would wait for me there and chase me. They were corn-fed, so they were pretty tough. One girl would get me by the back, and one would punch me in the stomach. They didn’t really hurt me, but Jesus Christ I got the wind knocked out of me. Or they would rip out my hair. During school, they would draw on the back of my shirt with markers, put gum in my hair, stuff like that.

51 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Larry: One day they called me and said, “We are going to put your child in a foster home if you don’t get her to go to school.”

Jenna: Oh, Dad. The worst thing happened in Montana. I never told you but I just can’t talk about it. It was so bad. And that’s why I stopped going to school. So when you told me that, I slipped a gear. I was like, “Okay, these people are threatening my life and trying to send me to a foster home? They want to play a game? Fine! We’ll play a game!” I wasn’t going to take this shit anymore. So I marched into school, and the girl who picked on me the most was leaning into her locker to get a book or something. I walked up full force and, boom, I slammed the locker door so hard and busted her head wide open.

52 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

The job of porn star is not a calling—or even an option—for most women. However, if you make the right decisions and set the right boundaries for yourself, it can be a great living, because you’ll make a lot of money while doing very little work. And you’ll get more experience in front of the camera than any Hollywood actress. Though watching porn may seem degrading to some women, the fact is that it’s one of the few jobs for women where you can get to a certain level, look around, and feel so powerful, not just in the work environment but as a sexual being. So, fuck Gloria Steinem.

53 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

One local politician liked to be dominated and, although I had such a submissive personality naturally, one night I took his beer into the bathroom, peed into it, and then made him drink it. He loved it. The next night, he tipped me with a pink slip: for a brand-new Corvette.

From “Jenna Jameson: The Interview”:

Q: I was preparing for the interview and noticed that you have been in movies with both men and women. Do you have a preference to do a scene with a gentleman or a female?

They are very different. With men, I am very submissive. With women, I am very dominant. Which is weird. I try not to be dominant, and it would be nice to do a scene where I get my butt kicked. But I always end up being the man in the relationship (laughs). I get to be two different people.

Q: That is ironic, given your personality, I would expect you to be dominant with men as well.

Actually, I am very submissive. I think that has to do with my business, when I get home, it is nice to be a different self.

From “Jenna Jameson – Hotter Than Ever” (NSFW) by Bryan Keith:

Xtreme: I don’t know man, you’d have to tie a tourniquet around me for it not to end. But what do ya think your husband Jay’s biggest turn-on is?

Jenna: Wow, there’s so many. He likes, doggy style, he likes to be the dominant force in sex, which is great because I’m submissive when it comes to having sex with men, so I like a man who can show me who’s boss. And he’s one of those guys, that’s what turns him on…seeing a girl whimper, and I’m a good whimperer.

54 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Jenna: Dad’s had an amazing life. He went into the service right after he graduated high school.

Larry: That was in 1957. I was an, um, advisor for 729 days 16 hours and 27 minutes in Vietnam in the seventh armored division. But who’s counting?

Jenna: It’s hard to believe that you witnessed and participated in such violent scenes.

Larry: I’ll give you an example. I took twenty nuns and some orphans out of a little village sixty clicks southwest of Nha Trang and was waiting for helicopters to pick them up. But we were being followed by North Vietnamese regulars and some Viet Cong. So I placed myself halfway between the helicopters and the tree line. I had my Thompson machine gun on my back and my M14 rifle in my hands. When they came out of the tree line, I just started picking them off. The next day, they found sixty-one bodies that I had killed lying there. And that doesn’t include the bodies the North Vietnamese hauled off into the tree line.

Jenna: He killed all those guys without batting an eyelash, but he was scared of bugs.

55 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Tony: Later, he was sent to Africa to fight against a communist revolution over there.

Larry: The government came to me and said I could finish out my time if I’d organize and train soldiers in the Congo to fight the Simba communist revolution. It’s interesting because when you first go over you try to be so righteous. I grew up with Roy Rogers and Gene Autry, and they never shot anybody in the back. It was the white hats against the black hats. You have to do everything fair.

Well, I found out in war the best way to come home alive is to sneak up on people and shoot them. When I got to Africa I still had some humanity left. When we captured the rebels, we would have a trial and then we would pass judgment: we would imprison them, execute them, or send them back to their village. But after four months of walking in the bloody wake of Simba massacres, we flew the black flag. If you ran, you were a Simba rebel. If you stood still, you were a well-disciplined Simba rebel. So we shot everyone. I would come up to a village and, instead of going house to house, I would level the whole place. I would call in the P51 Mustangs. We used Napalm. I had a contingent of howitzers. We went from village to village killing them all. We just didn’t care. We didn’t care.

56 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss, from a letter Larry Massoli sends his daughter when she’s writing the book:

And you don’t know this either, but we became Scientologists for a while. Judy’s brother, Dennis, was always a spiritual seeker. He gave me a job at the TV station and then turned us on to Scientology. He had been on L. Ron Hubbard’s boat with him.

Dennis [his late wife’s brother] found Scientology a little expensive, but it did us a lot of good and made me a little more compassionate and empathetic.

57 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Larry: It was very scary at that time. They had put a contract out on me. I was so worried about the kids. What happened was that a guy named Walter Plankinton had opened a place called the Chicken Ranch, and a couple of cronies from a rival bordello came and burned the place down. So my lieutenant told me, “You are going to get a call to go to the other side of the valley. When you get that call just do what you’re told and wait it out, no matter what happens.”

And I said, “Not on my watch.” So I kept them from getting revenge. I refused to take bribes or turn a blind eye to anything illegal, so everybody wanted to chase me out of town. It was like the Old West out there, and they didn’t want anyone trying to tackle the corruption.

Tony: Remember when we had to go hide out in Johnny Whitmore’s attic?

Jenna: I forgot about that.

Tony: I was sleeping in the dining room at the time, on a day bed. And I heard a crunching on the rocks, so I knew someone was out there. I looked outside and I saw a shadow. So I went to dad’s room. He was married to Marjorie then.

Larry: Oh, Christ, Marjorie. I needed someone to help me with the kids. That was a mistake.

Tony: So I knocked on their door, and Marjorie was like, “Shut the fuck up. Go back to bed.” I looked out the window and saw this guy in a bandanna, and he was wearing gloves and had a brick in his hand. I was so scared I couldn’t breathe. Then the brick came right through the window. And you came running out buck naked and grabbed a Thompson submachine gun and ran through the front door shooting. The gun lit up the night, and all I could hear was the brrrraaaaappp brrrraaaaappp from the machine gun.

Larry: He got away, so I put my uniform on and code three’d it over to the Shamrock, which was one of the brothels that had fire-bombed the Chicken Ranch. I drove the patrol car through the front door and unloaded two clips into the bar with that Thompson submachine gun. Then I said, “I want you fuckers to stop fucking with my family.” And we never had a problem after that.

58 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

Larry: You know, the incident that sticks with me is when we were at the corporate apartment and we did coke. I did it with you, and you looked at Tony and said, “Go, Dad.”

Jenna: Get down with your bad self, Dad.

Larry: That’s exactly what you said. I will never forget that. I completely reversed myself from being the self-righteous stupid ass that I was to a psycho.

59 From How to Make Love Like a Porn Star by Jenna Jameson and Neil Strauss:

My dad, a former cop, whose sense of righteousness was so strong when I was growing up that he neglected his own children and risked his job to fight corruption on the police force, was now living this squalid life on the margins of society—running away from some sort of trouble in Vegas, dating a stripper, and, unbeknownst to me at the time, smoking the exact same drug he had seen nearly kill his daughter.

Larry: You know what? I don’t miss any drug. But the only drug I ever liked was crank. It’s the best drug on the planet, but smoking it. Not sniffing it.

Jenna: When did you smoke crank?

Larry: When I was managing the strip club. I did just enough to stay high all day.

60 From “Miss American Dream”, by Taffy Brodesser-Akner:

Andrea is not the real first name of a New York-based dominatrix who is a Britney obsessive. She is very skinny, with long hair, a pointy nose, smiley eyes, and perpetual excitement. We met on BreatheHeavy and I’d asked if we could meet the day of the show. She had texted me to look for her — “I’m in a cowgirl look” — and she was, boots and hat included.

She’s been a Stan (an obsessive fan, a term plucked from Eminem liturgy) since 2003; that was when Britney, to Andrea, became Authenticney, less Bubblegumney and dropping that bullshit wide-eyed Virginey act. It was Meltdowney circa 2008 that sealed the deal for her, though. “Oh, I loved it,” Andrea said. “She was just saying fuck you to the world over and over. This was who I knew she was. In the early 2000s, she was a phony. This was really her.”

61 From “Miss American Dream”, by Taffy Brodesser-Akner:

[Britney Spears] was sitting in a room in the semi-dark, slightly hunched over, a little bored, at the tail end of a daylong junket in which TV journalists asked her questions like “What do people not know about you?” (“Really that I’m pretty boring.”) and “What was the craziest rumor you ever heard about yourself?” (“That I died.”) and who her secret famous crush is, a question that she’s been asked for years and years and that she’s been giving the same answer to for years and years (“Brad Pitt”).

Everyone wants her most personal album and her most personal interview ever—we are a nation riveted by Britney’s personhood—and no matter how many times she answers our questions, still she is a whore and a liar and an idiot and a fraud.

Instead she answers the same questions she’s always answered: The crazy rumor, the favorite city to visit, the secret crush (that she died, for Christ’s sake; London, but she’s not sure why; Brad Pitt! Brad Pitt! For the love of god, it’s always Brad Pitt!). They’re gonna try to try you but they can’t deny you.

So now we get nothing, either because she’s wary of us or because she knows that if you’re reading this, your decision has already been made. Now she’s a mystery wrapped in a riddle bound together by a hair extension. Now, the weatherman gets to interview her.

62 I don’t know if I necessarily agree with the tone of this review, and I’ve often been hostile to this writer’s work in the past, but this very point is made in Jody Rosen’s review of the album Britney Jean, “Britney Jean is DOA”:

People who dislike pop music will sometimes point to Spears as Exhibit A — as evidence that pop is soulless industrial product, assembled by committee and performed by singing mannequins. Of all the major pop divas, Spears is the only one who resembles a singing (in her case, “singing”) mannequin. But her body of work is conclusive evidence that great pop — forsooth, art — can result from industrial production. Consider: “…Baby, One More Time,” “Oops!…I Did It Again,” “Toxic,” “Piece of Me,” “Til the World Ends,” “How I Roll.”

These songs are amazing, and they’re amazing not despite but because of Spears’s limitations. Spears has been one of the most reliable record-makers in music by playing to her strengths: by accentuating the synthetic, by making herself a vessel for songwriters’ ideas about celebrity and sex and other juicy topics, and by letting some of the world’s most talented producers treat her voice like sonic Laffy Taffy, a thing to be coated with sugar, dyed garish hues, and stretched into all kinds of preposterous shapes. It should be noted that credit for this aesthetic must go to Spears herself. Whatever she lacks in other areas, Britney has shown exceptional taste and judgment when it comes to what songs to record and release.

Unfortunately, on her eighth album, Spears had a wacky idea: to try to impersonate a sentient she-human. Britney Jean is, per Britney, “my most personal album ever.” The thing about personal albums is that they call for a personality, and a voice to project it. Britney Jean is dead on arrival.

“Miss American Dream” slightly mis-states what the review is reacting against, the nasty quality of the first single, “Work, Bitch”:

On the surface, “Work Bitch” is a bizarre dance song with depressing lyrics.

Vulture published a disgusted review, calling her not just the most boring singer on the planet but “the most boring person,” and “anti-matter in a belly shirt.”

Rosen’s review is not disgusted with the song, but actually likes it:

It has a couple of moments. I happen to like the stentorian career-counseling session “Work, Bitch,” in which Britney affects a bizarre “Euro” accent to bark out boasts and warmed-over RuPaul commands: “Go call the governor / I bring the trouble … You better work, bitch.

63 From “Miss American Dream”, by Taffy Brodesser-Akner:

The only fan I met who didn’t like the show—and I did meet so many fans—was, if you can believe it, poor Andrea. A few days later we talked on the phone and she told me that Britney had seemed so unhappy to be there that Andrea, in her catsuit and still with her cowgirl hat, almost wanted to leave. Andrea had once thrown a sex party where she’d had to hire prostitutes to have sex with a group of people while she stood over them with a whip. There was this one prostitute who technically did a good job—“She got fucked and sucked, which is all I asked her to do, right?”—but there was something so vacant in the prostitute’s eyes, something so unwilling that it kind of killed the whole thing for Andrea. That’s what this felt like.

64 From Durkheim:

Collective sentiments can just as well become incarnate in persons or formulae: some formulae are flags, while there are persons, either real or niythical, who are symbols. But there is one sort of emblem which should make an early appearance without reflection or calculation: this is tattooing. Indeed, well-known facts demonstrate that it is produced almost automatically in certain conditions. When men of an inferior culture are associated in a common life, they are frequently led, by an instinctive tendency, as it were, to paint or cut upon the body, images that bear witness to their common existence. According to a text of Procopius, the early Christians printed on their skin the name of Christ or the sign of the cross; for a long time, the groups of pilgrims going to Palestine were also tattooed on the arm or wrist with designs representing the cross or the monogram of Christ. This same usage is also reported among the pilgrims going to certain holy places in Italy. A curious case of spontaneous tattooing is given by Lombroso: twenty young men in an Italian college, when on the point of separating, decorated themselves with tattoos recording, in various ways, the years they had spent together. The same fact has frequently been observed among the soldiers in the same barracks, the sailors in the same boat, or the prisoners in the same jail. It will be understood that especially where methods are still rudimentary, tattooing should be the most direct and expressive means by which the communion of minds can be affirmed. The best way of proving to one’s self and to others that one is a member of a certain group is to place a distinctive mark on the body.

For the same reason, the personages who for centuries have been the subject of myths respectfully passed on from mouth to mouth, and periodically put into action by the rites, could not fail to take a very especial place in the popular imagination.

But how does it happen that, instead of remaining outside of the organized society, they have become regular members of it?

This is because each individual is the double of an ancestor. Now when two beings are related as closely as this, they are naturally conceived as incorporated together; since they participate in the same nature, it seems as though that which affects one ought to affect the other as well. Thus the group of mythical ancestors became attached to the society of thé living; the same interests and the same passions were attributed to each; they were regarded as associates. However, as the former had a higher dignity than the latter, this association takes, in the public mind, the form of an agreement between superiors and inferiors, between patrons and clients, benefactors and recipients. Thus comes this curious idea of a protecting genius who is attached to each individual.

65 From “Megan Fox Clarifies Lindsay Lohan-Marilyn Monroe Comparison in Esquire” by Bruna Nessif:

“In the newly released article that I did for Esquire, there is a reference that is made to Lindsay Lohan that I would like to clarify before it snowballs into something silly,” Fox wrote.

“The journalist and I were discussing why I was removing my Marilyn Monroe tattoo, especially since in his opinion, Marilyn was such a powerful and iconic figure for women. I attempted to draw parallels between Lindsay and Marilyn in order to illustrate my point that while Marilyn may be an icon now, sadly she was not respected and taken seriously while she was still living,” she added.

Fox continued, “Both women were gifted actresses, whose natural talent was lost amongst the chaos and incessant media scrutiny surrounding their lifestyles and their difficulties adhering to studio schedules etc. I intended for this to be a factual comparison of two women with similar experiences in Hollywood. Unfortunately it turned into me offering up what is really much more of an uneducated opinion. It was most definitely not my intention to criticize or degrade Lindsay. I would never want her to feel bullied, as she does not deserve that. I was not always speaking eloquently during this interview and this miscommunication is my fault.”

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