Thursday, July 7, 2011

Visitors Are Here To Stay

ABC’s V brings a familiar view of aliens, lost space travelers in search of supplies who of course “are of peace, always.” Although the aliens, who call themselves Visitors, appear to have innocent behaviors, it is obvious to viewers that their presence is not as it seems. New York City, notably the social and economic metropolis of America, provides an ideal setting for America’s alien invasion and gives the show’s writers an atmosphere that fosters the exchange of ideas and dominance of new trends. While the show pulls in an iconic science fiction plot, V indirectly makes startling claims about key issues regarding politics, social media, and human nature that mirror ongoing problems in reality.

The first V series, released in 1983, references human past as a notable allegory to Nazi Germany and the Holocaust, but ABCs reboot of V strikes themes that are characteristic of humanity’s present. Dystopian themes such failing economies, unemployment, food and energy crisis, destructive climate change, and a troublesome healthcare system are littered throughout the show and use recognizable titles such as “universal healthcare,” “economic stimulus,” and “hope for the future.” Such themes, as some TV critics point out, are a direct analogy to the campaign promises and slogans of President Barack Obama and are further demonstrated by the fan art below. The Visitors make a point to promote positive change by sharing their technology and culture, which outwardly denounces violence and disorder. Yet Anna, the leader and image behind V influence, is portrayed as a selfish and uncaring villain who will stop at nothing to achieve dominance and control among humans. Even in the pilot episode of the show the audience learns of the Visitors’ ulterior motives and a few of their deceptive techniques to push their agenda. By aligning itself verbally with political pop culture, V incites controversy over the uncontrolled power and possible deception by modern politicians.


Such deception, V attributes, is in large generated by media influence. In V, the Visitors use the media to generate a following through interviews of their leaders, pro-V humans, and walkthroughs of V technological sites. Anna is also selective about when and who to make a public example. Following the Visitors’ arrival, Anna stifles the growth of anti-V protestors by encouraging a riot leader, widowed during the V landing, to demonstrate her desire for peaceful relations. Later, in response to a monsoon, Anna publicly releases “blue energy,” a clean and powerful renewable resource, to disaster zones, which convinces world leaders to allow her to speak at a restricted and historic innovation convention. In the beginning of season two the Vs release a “red rain” without warning and then wait several days before admitting to humans that the rain is meant to fertilize crops, reverse global warming, and return vegetation to deserts. By choosing to wait for a press release Anna assures to humanity that the Vs have their best interests at heart even when they are not publicly pronounced.


Anna’s use of the media demonstrates her capacity to achieve her desires by manipulating political performance and makes a strong statement about human ignorance. Most humans lack the capacity to see potential threats when offered new and unknown solutions to severe, chronic problems. V proclaims that rather than weigh the pros and cons of choosing a course of action, humans are more likely to push the problem onto someone else and immediately show unconditional devotion towards them. Despite the love shown towards the Vs for their perceived gifts to society, “blue energy” and “red rain” are later revealed as the guise of vital components to the Visitors’ planned destruction of humanity.

The show’s interpretation of humanity also raises ethical issues regarding religion. In the first episode a statue portraying Christ shatters inside Father Jack Landry’s church in response to the Vs’ arrival, an obvious iconoclastic foreshadowing of the replacement of human religious beliefs with Visitor worship. The V healing centers are capable of performing “miracles,” such as curing terminal disease and allowing the crippled to walk again. Anna and the other Visitors are mistaken as the answer to religious questions regarding the existence of God, secretly admitting that their gifts are merely the product of advanced technology. After learning that Landry is in fact a member of the anti-V protagonist group known as the Fifth Column, she mocks his faith “hoping to meet [his] God.” How can God exist, V suggests, when no scripture speaks of life of any kind outside earth. In this light, the show questions the authenticity of religion, who’s faith stems from perceived and written miracles, as opposed to fortunate circumstance and modern science.

This destructive criticism is short lived however, as the bulk of the show is focused on how components of Christian religion provide a foundation for humanity. “It is the soul that makes us human. Without it we would be nothing but animals,” a priest states in response to Anna’s inquiry. After realizing that the soul is the driving force behind human emotion and strength, Anna, thinking of the soul as component of human anatomy, makes it her chief goal to find the soul and destroy it. When asked if the Visitors are capable of having a soul, Landry replies that “every creature can feel the grace of God. It is the wellspring of emotion and can’t be found or put in a test tube.” Although the show references the influence of the media in other countries it fails to acknowledge a variety of religious beliefs. Two full seasons paint humanity as fueled by the soul, which in turn comes from the Christian God. V clearly states that Christianity, namely Catholicism, is the most accepted religion, if not the most influential, and provides an important mechanism in human decision making.

Despite comments by bloggers and critics over V’s release in 2009, executive producer Scott Peters openly proclaimed that no agenda was intended to push to audiences and that the message and technology of the Visitors was not meant to instruct but to captivate. Actress Morena Baccarin, who plays Anna, admitted to modeling her character after politicians but later stated that "I am trying my best [in the role] to be as trustworthy as I can be and to embody what everybody of every nationality and need wants to see. At the same time, you have your own agenda." A show is most successful when it reaches out to a maximum about of viewers, and to do so requires a sensitivity to current events and prevalent social issues. The immediate backlash of criticism over the V remake certainly implies that the writers naturally included controversial topics in an effort to stir public interest. Yet regardless of whether V’s implications are intentional, V successfully personifies the ethical issues of modern society’s deceptive totalitarian politicians, media manipulations, and characteristics of human nature.


Works Cited

“Devil In a Blue Dress.” V. Prod. Scott Rosenbaum, Scott Peters, Jace Hall, Yves
Simoneau, and Steve Pearlman. ABC, 8 Mar. 2011. Television.

“It’s Only the Beginning.” V. Prod. Scott Rosenbaum, Scott Peters, Jace Hall, Yves Simoneau, and Steve Pearlman. ABC, 24 Nov. 2009. Television.

“Laid Bare.” V. Prod. Scott Rosenbaum, Scott Peters, Jace Hall, Yves Simoneau, and Steve Pearlman. ABC, 18 Jan. 2011. Television.

Moraes, Lisa De. "Executives Sound Coy About New Series's Policical Edge." The TV Column. The Washington Post, 10 Aug. 2009. Web. 9 July 2011. .

“Mother’s Day.” V. Prod. Scott Rosenbaum, Scott Peters, Jace Hall, Yves Simoneau, and Steve Pearlman. ABC, 15 Mar. 2011. Television.

“Pilot.” V. Prod. Scott Rosenbaum, Scott Peters, Jace Hall, Yves Simoneau, and Steve Pearlman. ABC, 3 Nov. 2009. Television.

“Serpent’s Tooth.” V. Prod. Scott Rosenbaum, Scott Peters, Jace Hall, Yves Simoneau, and Steve Pearlman. ABC, 11 Jan. 2011. Television.

We Are of Peace. Photograph. Free Republic, 6 Nov. 2009. Web. 9 July 2011. .

“We Can’t Win.” V. Prod. Scott Rosenbaum, Scott Peters, Jace Hall, Yves Simoneau, and Steve Pearlman. ABC, 20 Apr. 2010. Television.


Thursday, June 9, 2011

Dragons: Fossils to Folklore. Ancient Science to Modern Spectacle

Dragons are prevalent in the history and fantasy in many cultures around the globe. In Europe, Dragons are described as evil behemoths that terrorize villages, hoard treasure, and must be slayed by knights or magically tamed. The Aztecs and Mayans of Central America portrayed dragons as sacred serpents that embodied the power of priests, kings, and flowing water, a source of life (Nigg 107). No other culture, however, has embodied dragons with as much significance as the Chinese. Evidence suggests that the image of the dragon was prominent in the Xia Dynasty, China’s first recorded dynasty, which originated in 2100 BC. Remarkably, four thousand years later, despite changing societal values towards dragons, they have sustained significant social and political influence and are defining characteristics of modern Chinese culture. In this light, the Chinese dragon blurs the boundary of science and fantasy by explaining unknown phenomenon in ancient times and setting the foundation for cultural practices and values in modern day China.

In sharp contrast to the portrayal of villainy in Europe, Chinese dragons are powerful, benevolent creatures that bring good fortune. They represent strength and longevity and are capable of driving away evil spirits. Lu Dian, a Song Dynasty scholar, described dragons as masters of change and life by saying that “None of the animals is so wise as the dragon. His blessing power is not a false one. He can be smaller than small, bigger than big, higher than high, and lower than low" (AMNH). Dragons can change their size at will and are capable of controlling rain, lightening, thunder, and producing clouds. Like many legendary creatures, Dragons are described as a combination of fierce animals and often contain elements of the eleven other creatures of the zodiac. Common features include a horse’s head, stag’s antlers, demon’s eyes, a snake’s body, and the talons of an eagle (Nigg 120).

Dragons also give insight on the symbolic nature of numbers that represent imperial rule in ancient Chinese culture. Imperial dragons have five claws on each talon representing the five elements and the power of the emperor, and all dragons have eighty one yang scales, nine times nine, with nine considered a lucky number. Emperors were the only ones allowed to wear imperial dragon robes, and walls depicting nine dragons are common in imperial courtyards such as the Nine Dragon Screen Wall (pictured below) found in the Forbidden City in Beijing. The theme of life and imperial rule is further seen in Han Dynasty folklore with the first emperor being the fabled son of a dragon and a farmer’s wife. Chinese people, with notably the largest ethnic group being composed of Han Chinese, therefore often consider themselves “Descendants of the Dragon” (Wikipedia).

*Photo by Author

Even though Han Chinese have ethnic ties to dragons, the origin of the dragon predates such anecdotes and still remains a mystery to Asian history scholars. One theory is that the first emperor of China used a snake as a national totem or coat of arms, and according to myth, he incorporated the animal numina of other conquered tribes and thus created the versatile image of the dragon (Wikipedia). Other archeologists argue that dinosaur fossils, especially the skull of the Tyrannosaurus Rex, likely inspired the formation of draconic creatures when mistaken as dragon bones. Another likely theory, made by Zhou Chongfa, a renowned archeologist in central China’s Hubei Province, suggests that the Chinese dragon originates from primitive agriculture. Zhou claims that totems would be considered too sacred and unique to be passively changed. His theory is based on the fact that the Chinese depended on rain as irrigation for sustenance, which led to the creation of serpent-like deities that were influenced by interactions with crocodiles and carp. Regional ethnic groups would then add elements of familiar animals to the deity such as the cow-dragon of central China or the hog-dragon of northeast China. As society progressed, Zhou argues, globalization would increase the variability of the dragon to the image that we perceive today (People’s Daily).

In spite of dispute over origins, it is widely accepted that the dragon helped to explain the sustenance of life and natural phenomena such as weather. While modern science involves theory and investigation as a means to fact, primitive science was in large based on observation and religious inferences. It is here where the line between science and fantasy is blurred. Assuming that the idea of dragons was created by men, they are thus an imaginary medium for actual events. It is unclear whether dragons are real or fictitious to Chinese people as some still openly reference dragons in daily life. In the past, dragons served as a means of explaining the environment, but today they are still adorned with medicinal power in traditional Chinese medicine. Such examples give historians insight into the scientific minds of the ancients (Wikipedia).

Although there is no longer a Chinese emperor to embody the dragon, the image and connotations of the dragon live on in ceremony and in medical practice. Until stopped in 2007, villagers in central China continued to unearth fossils sold as “dragon bones” for 25 cents a pound, which later were proven to be dinosaur bones. the bones were boiled and eaten to treat dizziness and leg cramps or were ground into a paste and applied directly to the skin to treat other injuries (MSNBC). Chinese celebrations such as the Dragon Dance, celebrating the Chinese New Year, and the Dragon Boat Festival, a holiday honoring Chinese arts and traditions, give homage to the Dragon as a figurehead of Chinese unity and as a force that generates national identity. A common symbol displayed in Chinese architecture and decoration, the dragon remains linked to wisdom and longevity, and if used to describe a person, it is a compliment of the highest respect. Clearly the dragon is a key facet of Chinese society. While perhaps classified as pseudoscience today, the practices and implications of the dragon transitioned from an explanation of nature as well as medical science to a social and political hierarchy and rest today as a powerful symbol of China.


*Villagers in Zhengzhou would eat dinosaur bones, such as this one photographed in 2007, for medicinal purposes.



Works Cited

"Chinese Ate Dinosaur 'dragon Bones'" msnbc.com. N.p., 5 July 2007. Web. 9 June 2011. http://www.msnbc.msn.com/id/19606626/ns/world_news-asia_pacific/t/chinese-villagers-ate-dinosaur-dragon-bones/.

"Chinese Dragon Originates From Primitive Agriculture: Archeologist." People's Daily Online. N.p., 5 Feb. 2001. Web. 9 June 2011. http://english.peopledaily.com.cn/english/200102/05/eng20010205_61559.html.

"Chinese Dragon." Wikipedia. Wikimedia Foundation, Inc., 3 May 2011. Web. 9 June 2011. http://en.wikipedia.org/wiki/Chinese_dragon.

Dragon Bone Display. 2007. Photograph. Zhengzhou. Msnbc.com. Associated Press, 5 July 2007. Web. 9 June 2011. http://www.msnbc.msn.com/id/19606626/ns/world_news-asia_pacific/t/chinese-villagers-ate-dinosaur-dragon-bones/.

Nigg, Joe. Wonder Beasts: Tales And Lore of the Phoenix, the Griffin, the Unicorn, And the Dragon. Englewood, Colo.: Libraries Unlimited, 1995.