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This essay examines recent television and hlm representations of globalization. It examines the x-files series (+gg, - :oo:) and the two recent films. These visual media productions take up key issues of globalization's contemporary moment.
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Davis-2006-The Intimacies of Globalization- Bodies and Borders on-Screen
This essay examines recent television and hlm representations of globalization. It examines the x-files series (+gg, - :oo:) and the two recent films. These visual media productions take up key issues of globalization's contemporary moment.
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Scarica in formato PDF, TXT o leggi online su Scribd
This essay examines recent television and hlm representations of globalization. It examines the x-files series (+gg, - :oo:) and the two recent films. These visual media productions take up key issues of globalization's contemporary moment.
Copyright:
Attribution Non-Commercial (BY-NC)
Formati disponibili
Scarica in formato PDF, TXT o leggi online su Scribd
Senay and Seor Juans transaction in Dirty Pretty Things
(dir. Stephen Frears, UK, :oo:). Courtesy Miramax/Photofest
Do you know what its like not to be able to trust your own eyes? Agent Scully, Badlaa You dont see me. Senay, Dirty Pretty Things In this essay I examine recent television and hlm representations of globalization in which bodily intimacy is a central concern: the X-Files series (+gg :oo:), in particular the :+ January :oo+ epi- sode titled Badlaa, 1 and the two recent hlms Dirty Pretty Things (dir. Stephen Frears, UK, :oo:) and Maria Full of Grace (dir. Joshua Marston, US/Colombia, :ooq). Although the problems faced by the protagonists in each have their roots in the international eco- nomic and political structures put in place by colonization, these visual media productions do not place themselves (and were not produced) within the framework of anticolonial or postcolonial politics and history. Instead, these visual texts take up key issues of globalizations contemporary moment: the enormous power of The Intimacies of Globalization: Bodies and Borders On-Screen Emily S. Davis Camera Obscura 6:, Volume :+, Number : roi +o.+:+/o:oq6-:oo6-oo: :oo6 by Camera Obscura Published by Duke University Press
and damage caused by transnational corporations in the global
South, the experiences of immigrants and refugees in the global city, and the underground international trafhcs in such things as drugs and organs. Each of these texts uses bodily intimacy as a metaphorical language through which to represent contestations of national and ideological borders, as well as a means of liter- ally demonstrating the impact of globalization on the bodies of the men and women whose invisible labor is the lifeblood of the global economy. Sexuality here in particular is a terrain of com- modihcation, power struggle, and exchange. In other words, desire and affect are conditioned by the cultural and economic parameters of globalization itself. Thus these television and hlm texts, I argue, are ambivalent representations that use the most global of contemporary media to visualize one of the most invis- ible elements of globalization: its penetration of and movement through bodies. Globalizing Film and Television and the Problem of How Bodies Matter Globalization, not unlike terms such as postcolonialism and postmod- ernism, has produced such a mass of scholarship in a comparatively short period of time that it has become difhcult to claim that it is in fact one thing at all. Further, as the study of globalization has gained momentum as a veritable academic industry, conuict- ing descriptions of a vast array of phenomena threaten to render the term meaningless in its very generality. 2 For the purpose of my discussion, I will follow Ulrich Becks dehnition of globaliza- tion as the processes through which sovereign national states are criss-crossed and undermined by transnational actors with vary- ing prospects of power, orientations, identities and networks. 3 In response to the common question of what exactly is new about globalization, Beck argues that what is new is not only the everyday life and interaction across national frontiers, in dense networks with a high degree of mutual dependence and obligation. New, too, is the self-perception of this transnationality (in the mass media, consumption or tourism); new is the placelessness q Camera Obscura The Intimacies of Globalization of community, labour and capital; new are the awareness of global ecological dangers and the corresponding arenas of action; new is the inescapable perception of transcultural Others in ones life, with all the contradictory certainties resulting from it; new is the level at which global culture industries circulate. (+: +) Becks formulation of globalization is useful because it calls atten- tion not only to the processes of economic, technological, and cultural globalization but also to the corresponding shift in self- perception and perception of so-called Others that globalization produces. Media technologies such as hlm and television not to mention their earlier counterpart, radio have had an enormous impact as vehicles for the dissemination of US cultural produc- tions, leading some to predict a resulting homogeneous world culture and others to point out the complexity of Third World responses to Western media. 4 In addition, hlm and television have also been the primary mode through which US audiences and those in other parts of the West have been exposed to the peoples of the Third World. The ways in which these media contribute to the constructions of new identities and cultural representations in different contexts have been one of the most vibrant areas of research for cultural-studies scholars of globalization. 5 At the same time, there has been a reaction in the past few years against what many scholars have termed the culturalist bent of leftist scholarship in the US for failing to link an analysis of the consumption and potentially radical reworkings of cultural pro- ductions to economic forces. For example, in a manifesto keynote address at the :ooq Association for Cultural Studies conference, Toby Miller, reacting in part to the rightward shift in the US polit- ical climate, called for a turn away from humanities-based stud- ies of culture to social sciences based research on capital. Miller characterized cultural-studies scholarship focusing on agency within popular culture as basically serving the Right by not choos- ing to write exclusively about the economic and ideological forces constraining viewers as consumers. 6 While I agree that there is some value to Millers call to bring the economic more meaning- fully into play in cultural analysis, I would argue that the demand 6 Camera Obscura to turn from culture to economy ignores the crucial fact that it is precisely because politics in the US has been formulated as a culture war that we cannot ignore the deployment of culture in developing our own radical political critiques. The most compelling work in cultural studies is that which interrogates not only the hegemonic forces behind cultural pro- ductions but also the gaps in those forces, asking how both are perceived in different viewing contexts by different demographics. The personal level of individual identity and agency must con- stantly be examined alongside larger economic and hegemonic social structures in order to fully explore both. As Rosemary Hennessy puts it, following Lauren Berlant, the task of cultural analysis now is not to pit the merely personal against the pro- foundly structural or vice versa but to attend to the ways intimacy, sexuality, the personal that is, the realm of the private are being used in the formation of a new bourgeois hegemonic bloc that is the outcome of late capitalisms structural changes. 7 By linking the representations of gender, race, sexuality, and class in The X-Files, Dirty Pretty Things, and Maria Full of Grace to their pro- duction within rapidly globalizing media, and by scrutinizing how the anxieties around sexuality they present stand in for and dis- place other anxieties about globalization having to do with immi- gration, biotechnology, and labor, I hope to begin building the connections between culture and economics for which Hennessy calls. However, my task is not only to piece together the ways in which certain formulations of the intimate prop up structures of hegemony. It is also to explore the ways in which these representa- tions might short-circuit hegemonic structures or present possi- bilities for future resistant action. My essay thus pursues a two-pronged inquiry, combining a materialist analysis of the production and circulation of hlm and television with an interpretation of the central visual and narra- tive thematics of these representations in order to counterpose structures of power with moments of agency at the level of per- sonal fantasy and action. One such thematic, common to all three texts, is the use of tropes of visibility and invisibility. Though in somewhat different ways, each text presents the bodies of people The Intimacies of Globalization of color as invisible within and yet central to the processes of global capitalism. These bodies elude the gaze of structures of authority even as they are continually commodihed and threat- ened with injury, producing signihcant anxiety on the part of the authorities that seek them. In other words, these representations foreground the intimacies of globalization at the same time that they use the visual media of hlm and television media that fre- quently present themselves as transparently immediate, intimately present to problematize the very idea of intimacy in global exchanges. For the different protagonists, agency involves disrupt- ing the supposed intimacy of visual media by controlling how, whether, and by whom they are seen. While characters in each of these representations resist the consuming demands of a Western gaze, in the two hlms they also consider possibilities for alternative forms of intimacy and coalition based on a shared resistance to certain forms of commodihcation and shared fantasies of future realities. The complex relationship among sexuality, work, and commodihcation is another key thematic nexus, one that emerges both in the Western characters and in Western viewers anxious responses to the intimate presence of globalizations Others and in calculated self-commodifications by characters with limited options in the global economic order. Finally, paying attention to the conditions of production, as well as the reception, of these visual texts by different groups helps situate the interplay between medium and message within the context of larger global circula- tions of television and hlm. Body Hijacking as Revenge in The X-Files In an essay titled Erasure: Alienation, Paranoia, and the Loss of Memory in The X-Files, Christy L. Burns calls attention to the way in which American ambivalence toward immigrants gets worked through via depictions of space aliens. Burns writes, Aliens may tacitly be those frightening beings who drop from outer space, but this cultural phantasm operates as a thinly disguised anxiety about illegal aliens who cross national borders, allegedly abduct jobs, and create mutant children through miscegenation. 8 In S Camera Obscura the popular science hction series The X-Files, fears about border crossing at the level of the state, the workplace, and the family do indeed play out, as Burns suggests, deuected into the world of sci- ence hction. With its trademark melding of science hction, gothic horror, and detective and thriller genres, The X-Files makes the perfect vehicle for representing ways in which anxieties about the dangerous intimacies of the ever smaller global village along with more general anxieties about social change, sexual taboo, and technological development come together. As Elspeth Kydd points out, The series relies on visual codes from the grotesque repertoire, representing bodies out of control. This iconography focuses on bodily uuids and functions, and contaminatory and painful invasions of the self. In The X-Files, these horror genre fears are also given added racial meaning by the deployment of Whiteness as a (de)centered racial category. 9 The overall success of the show indicates that this thematic of bodily invasion offers certain pleasures for its audience. In this essay, however, I have chosen to focus on an episode that fans rejected as too threaten- ing and intimate, and that the Global Episode Opinion Survey ranked as one of the most unpopular episodes of all time. 10 In a series that relies so heavily on the pleasures of the abject, I will explore the anxieties about globalization and sexuality the epi- sode raises before discussing the fans own descriptions of why they overwhelmingly rejected this particular episode. The :+ January :oo+ episode of The X-Files titled Badlaa (revenge in Urdu and Hindi) extends anti-immigrant fears about the aggressiveness and potential perversity of the outsider to a striking conclusion the invasion of the body. 11 While the epi- sode is not ostensibly about an alien, the border-crossing migrant around which the episodes plot revolves is presented as having extraordinary powers and evil impulses that align him more with the discourses of invading aliens in traditional science hction than with more realistic portrayals of immigrant experiences. 12 The worst nightmare of the xenophobe is the immigrant who actually does destroy barriers and wreak havoc, but who can pass so well as one of us that he or she cannot be identihed and stopped. Bad- laa presents this nightmare: the exotic Other whose ancient and The Intimacies of Globalization g strange ways require anthropological research to be understood at even a basic level, but who understands us well enough to pass undetected as he or she destroys the essential hber that holds a mythically unihed America together. The basic plot of the episode is as follows: a member of a rare sect of shape-shifting mystics (played by Deep Roy) poses as a beggar in the Mumbai airport. A large, corpulent business- man from the US (read fat capitalist) named Hugh Potocki (Cal- vin Rensberg) comes through the airport, eager to get back to his wife and children back home in Minneapolis. The businessman at hrst ignores the beggar, but then tosses him a few coins when the beggar suddenly shows up again behind him in another part of the airport, remarking as he makes his donation that the crippled man should buy some WD-qo. The next scene shows the beggar wheeling himself up to and then underneath the door of Potockis stall in the airport restroom, followed by screams from the busi- nessman. Afterward, Potocki boards a plane to the US and is later discovered dead in his hotel room in Washington, DC, during his layover. The rest of the episode presents agents Dana Scully (Gillian Anderson) and John Doggett (Robert Patrick) pursuing the beggar through a series of murders in the DC suburbs before hnally cornering and killing him at a local school, where he has been working in his guise as a young, white, male, able-bodied but mute janitor while murdering parents of children who attend the school. The agents eventually realize that the mystic literally stowed away in Hugh Potockis body to get to the US, an act of invasion replicated in some of the other murders in the episode. During the hrst part of this episode, no one can under- stand who or what this stowaway might be, or why he would be committing a series of seemingly random murders. Midway through the episode, however, Scully meets with Dr. Charles Burks (Bill Dow), a recurrent character who run[s] the Advanced Digital Imaging lab at the University of Maryland and dabbles in things mystical. Burks explains that the description sounds like a type of Indian mystic who can accomplish such feats as changing his physical size and controlling how people see him. The anthro- pologist informs Scully that usually these mystics are devoted qo Camera Obscura to global good but that this one seems to have abandoned his ethical code and started enacting some sort of personal revenge against others instead. He shows her a newspaper article about a toxic cloud of methyl isocyanate gas (MIC) from a US factory that recently killed ++S people in the town of Vishi, India, which is the area from which these special mystics come, and shares his hnd- ing that a renowned mystic disappeared after losing an eleven- year-old son in the accident. According to Burks, these mystics are gifted with extraordinary powers such as the ability to turn invis- ible and to disguise themselves as someone else. The real-life specter that haunts the episode, unnamed specihcally but signaled by the news story, is the : December +gSq factory accident at Bhopal, in which anywhere from four thousand to hfteen thousand people were killed almost imme- diately by a leak of MIC, a chemical used in the production of pesticides, from a Union Carbide Corporation plant in central India. 13 Union Carbide negotiated a Sqo million settlement with the Indian government in +gSg that gave broad criminal and civil immunity to the company, 14 but according to Amnesty Interna- tional, as of September :ooq, USSo million of the USSqo million remained held by the Reserve Bank of India (+). Dow Chemical, which bought out Union Carbide in :oo+, has man- aged successfully to evade all subsequent attempts to hold Union Carbide responsible for the ongoing public health catastrophe. Warren Anderson, the chief executive at Union Carbide at the time of the accident, though indicted by the Indian government, is now retired and divides his time between the Hamptons and Florida. According to the Guardian, In Bhopal, many walls carry the words Hang Anderson. 15 Viewers old enough to remember the Bhopal incident might make the connection between the industrial accident and its thinly hctionalized reference. Regardless, it is striking that a program aimed predominantly at a US audience decreases the death toll by such a signihcant margin. Also striking is the way in which this real-life referent undercuts the supposed irrational- ity of the mystics actions. His target at the beginning of the epi- sode, after all, is an American executive who has presumably been The Intimacies of Globalization q+ checking up on a local branch of an American-owned transna- tional corporation. As John Doggett informs us, Hugh Potocki was a big man with big appetites: big cars, big houses, big busi- ness, the very embodiment of US capitalist excesses that lead to atrocities like Bhopal. The backstory of the Bhopal incident as an exemplar of these corporations exploitation of the global South transforms the episode into a narrative about the return of the global repressed, a cautionary tale about the possible repercus- sions at home of US economic plunder abroad. 16 In addition to the targets of the murders, the Bhopal trag- edy marks both the body and the modes of revenge enacted by the mystic in the episode. The hgure of the beggar has a complex history in India, and I do not argue that the mystics appearance is completely accounted for as a result of the Bhopal tragedy. 17 How- ever, the disabled body of the mystic in this episode is demytholo- gized by the specter of Bhopal in that he is not simply a represen- tative example of an atemporalized general Third World poverty, malnutrition, and medical care. Rather, his disability might itself be a direct result of the factory explosion. Moreover, Hugh Potockis internal bleeding and eye irrita- tion, represented in the episode as a result of the mystics murder- ous occupation, actually mirrors the experience of having ones body occupied by methyl isocyanate gas. 18 When MIC is inhaled it produces an extremely acidic reaction, which attacks the inter- nal organs, especially the lungs. This stops oxygen entering the blood, and victims drown in their own body uuids. 19 As the lungs hll with uuid, the body weight of victims increases. According to Heeresh Chandra, who performed more than +oo autopsies at Hamidia Hospital in the days following the disaster . . . there was a gross increase in the weight of the lungs up to three times the normal. 20 As Agent Scully learns from the autopsy report hled on another businessman in Mumbai, he weighed more at the time of his death than the weight listed on his recently renewed pass- port. The weight discrepancy is approximately thirty pounds, not enough to be the weight of the mystic, though the episode even- tually leads us to understand that it is indeed the mystic who was stowed away inside the businessman. q: Camera Obscura The hrst two of the mystics victims, Potocki and the father of one of the children the mystic encounters as a janitor at the school, are killed in this manner of bodily occupation, and the effects of MIC add a great deal of signihcance to the device. The hnal murder in the episode, which involves the mother of another child at the same school, occurs in a manner that also refers back to the mystics story. We learn from the anthropologist that the mystic disappeared after losing a child in the factory accident. The mother of the child in DC dies trying to save what she thinks is her own child, though it is actually the mystic appearing as her son, drowning in the swimming pool. Here the mystic forces an American childs parent to reenact his traumatic inability to pre- vent the death of his child as a form of murder. The attempted murder thwarted at the end of the episode functions in a similar manner. Bursting into a schoolroom in which she sees two boys, Scully is forced by the mystics guise as one of the boys to feel that she is murdering a child, a horrihc task made especially poignant by the fact that she herself is pregnant. 21 The fact that the mystic can take on the guise of the lit- tle boy, as well as of the janitor, without any form of bodily pen- etration indicates that the gruesome hrst two murders are more choice than necessity. In other words, the mystic could just as eas- ily have taken on the guise of Hugh Potocki rather than literally stowing away inside his body to get to the US. But why does the script present him as a junior high school janitor? Several inti- macies and anxieties about them are at work in this episode. The haunting specter of Bhopal hints at the potential for Third World retribution for First World crimes by demonstrating that the distance separating the bodies of Third World workers from those who beneht from their labor and products can in fact be crossed. The invisible service labor force in the US underscores a similar point: the janitors, au pairs, housekeepers, gardeners, and other service workers, often immigrants, whose labor keeps US businesses and wealthier households going are intimately involved in the day-to-day affairs of those they serve. The scripts represen- tation of the evil mystic as a janitor plays on both the invisibility The Intimacies of Globalization q and the intimacy of low-wage service labor. Further, the character never speaks in his capacity as janitor (or in the entire episode, for that matter), drawing attention to a construction of service labor- ers as interchangeable functions rather than discrete individuals who can be known. In the scene in which the principal welcomes him to the job, her speech calls attention to the interchange- ability associated with his labor. The better the economy gets, she quips, the harder it is to hll these jobs. And the problem is that people look at it as just a paycheck. They dont realize that as maintenance engineer youre playing an important role in these kids lives. Though directed at him, the speechs more logical audience might be the employers who themselves deny their inti- mate dependence on their employees labor. The episodes ending repeats the thematic of interchangeability with a shot of the mys- tic as the beggar back at the airport in Mumbai, unharmed and ready to cause more trouble. 22
The mystics very mobility and anonymity are thus an important component of the horror that subtly colors mainstream Americans perceptions of alien residents in their midst. We are presented with an immigrant who can move outside the legal/ military complex. This immigrant evades customs and police, travels without a passport, and refuses to obey the laws of the country to which he comes. Cleverly able to manipulate his bodily appearance, he can pass as the epitome of the stereotypical Amer- ican the plump and jolly US businessman with a wife and :. children at home. This shape-shifting immigrant is a nationalists worst nightmare because he could be anywhere at any time. He is both invisible and visible as whatever he wants to seem, min- ing deep-seated US fears about otherness and assimilation. 23 Even the ofhcial X-Files Web site seems unable to represent this hgure. Their summary of the episode is as follows: A mystic smuggles himself out of India and plagues two families in suburban Wash- ington, DC. Yet there are no images of the mystic among the posted images from the weeks episode. The two images of the murderer are from the end of the episode, when the mystic is passing as the young boy. 24 The racialized Other is thus erased qq Camera Obscura from the episode even as he is the central character in it. 25 Mys- teriously invisible both on- and offscreen, the mystics motivations are ultimately suspect and potentially incomprehensible. Those viewers familiar with the Bhopal incident would be much more likely to ascribe logical motivations to the mystic than those less likely to make the Bhopal connection. It could be inferred that he was killing parents out of rage at losing his own family, but he also seemed prepared to kill Scully and the two children. The episode ultimately declines to fully explain his behavior as having logical motivations, ambivalently raising the US corporate injustice in Bhopal only to hnally dismiss the mystics demand for redress as vengeful and unreasonable. Fan reviews demonstrate that there are lingering questions for viewers about how to understand this man who has entered the US with a history and motivations of his own that may not be compatible with hegemonic US interests. Particularly striking in both the episode and the responses of the online fan community to it is the way in which fears about the intimacies of the global village and of immigrant labor hnd expression through tropes of homosexual menace. While the Deep Roys repeat performance as an endlessly replicated worker in Tim Burtons :oo adaptation of Charlie and the Chocolate Factory (US). Courtesy Warner Bros./Photofest The Intimacies of Globalization q effects of the body invasion in the hrst two murders are usefully considered in relation to the effects of MIC, the workings of the gas do not explain why the mystic appears to enter his victims anally. As I mentioned above, the beggar pursues Hugh Potocki into a public mens restroom, wheeling himself up to and then underneath the door of the businessmans stall. We are not shown what occurs inside the stall; we only hear the businessman scream. 26 When Scully conducts her autopsy on the body, she cites massive trauma to the lower intestine and rectal wall as evidence that the stowaway moved through the body via the anus, though she is unable to conhrm if the rectal damage occurs on entry or exit. The mystic only occupies male bodies and intentionally gets a job that puts him around young boys the age of his son, simul- taneously playing on associations of gay men with child molest- ers and middle- and upper-class paranoia about service workers as potential threats. The possibility that the mystic exits the bodies anally invites a reading of him as the abject: the literal waste of the Western corporeal and social body that must be held at bay in order to uphold the symbolic order. 27 However, the homophobic specter of gay sex as invasion is also unmistakable, and I will look at a few of the fan responses to the episode to unpack why this detail is so signihcant. Several online fan sites label the mystic the butt genie in response to this insinuation that he penetrates his victims anally, and I include excerpts from three of the sites here. Fan Autumn Tyskos review of the episode claims that the phrase originates with Gillian Anderson before going on to comment on the ending of the episode: Instead of taking the opportunity to end the episode with an emotional resonance we are supposed to think oh no! Two weeks have passed and that evil butt genie somehow got all the way back to India to give more Americans dirty looks! The horror! Frankly, besides making zero sense it totally hzzled the episodes end. Why not just show our little friend singing Baby Got Back: I like big butts and I cannot lie? That would have made about as much sense. 28 q6 Camera Obscura David Rosiak, who reviewed the episode for the th Hour Web Mag- azine, concludes, In the end, theres nothing resembling motive or explanation given for the proliferance [sic] of anal penetrations throughout the episode. 29 Both Tysko and Rosiak draw attention to the fact that anal penetration as the mystics preferred mode of bodily invasion creates a breakdown not only in their ability to make sense of the episode but also in their pleasure as viewers. Pam of the online Weekly Cynic offers a similarly hostile response: As the parent of an eight-year-old who attends public school, may I say it did my heart good to know that principals gleefully hire people like Mr. Burrard to be janitors, allow them to wander around the school at all hours, and actually come in contact with the kids. Yep. I slept well last night. . . . Apparently, I am not alone in my puzzlement over the Butt Genies actions; why he would choose such a repulsive method of transport when he has the ability simply to transform himself into other people, or render himself totally invisible: Im not sure why he needs to crawl up into people if he can just be wherever he needs to be (Gillian Anderson). Please dont tell me hes doing it because he likes it. 30 What stands out in Pams review, like Tyskos and Rosiaks, is the way in which anal penetration itself as an inexplicable phe- nomenon (Pams Please dont tell me hes doing it because he likes it) contributes to the general sense among viewers that the mystics motivations for revenge are also inexplicable. The people like Mr. Burrard in Pams review are fascinatingly over- determined: are they people who penetrate men anally, people with an agenda of murderous revenge, people from India gener- ally who get jobs around children in American schools? I would argue that homophobia as a discourse has long functioned both as an oppressive backlash against a group of people identihable as homosexuals and as a shorthand for a range of reactions against social changes that threaten the symbolic status of the nuclear family. To take a current example, the religious Right in the US was able to successfully mobilize its constituency for the :ooq elec- tion by using issues such as gay marriage and abortion to harness The Intimacies of Globalization q broader fears about the declining power of the head of the semi- mythical traditional nuclear family and thus enforce a sex/gender system that supports an increasingly outdated form of bourgeois patriarchy. 31 In short, anxieties about the permeability of national bor- ders that cannot prevent immigrants from entering get tangled up with fears of bodily penetration and expressed through a rhetoric that is guaranteed to incite horror. A welcome theoretical specter that haunts my discussion about immigration and homophobia here is Andreas Huyssens argument about the role of the vamp in the cultural politics of Weimar Germany. In explaining the ways in which the hgure of the woman comes to stand in for anxieties about modernity and technological change, Huyssen writes, There are grounds to suspect that we are facing here a complex process of projection and displacement. The fears and perceptual anxieties emanating from ever more powerful machines are recast and reconstructed in terms of the male fear of female sexuality, reuecting, in the Freudian account, the males castration anxiety. . . . Woman, nature, machine had become a mesh of signihcations which all had one thing in common: otherness; by their very existence they raised fears and threatened male authority and control. 32 Like Huyssen, I am ueshing out a mesh of signihcations at a par- ticular moment of social, economic, and technological change in the US. The relationship between the two anxieties border penetration and body penetration is not simple or straightfor- wardly equivalent. However, I am attempting to foreground the ways in which different anxieties can reinforce one another and even depend on each others modes of representation when they have a common effect, in this case undermining the US ideal of the suburban, white middle-class nuclear family. For viewers who accept this ideal as normative, the mystics murder of seemingly random parents in a DC suburb is not only inexplicable but deeply threatening. Who knows whom he would strike next, and what if he does enjoy it? qS Camera Obscura Organ Trafcking as Sexual Exploitation in Dirty Pretty Things Stephen Frearss :oo: hlm Dirty Pretty Things takes up the same motif of body invasion raised by Badlaa as a mode through which to represent Western-driven economic globalizations dependence on underpaid labor by people of color, primarily from the global South. But the hlm performs a crucial move by shifting the nar- rative perspective from that of Westerners anxious about West- ern bodies being invaded by globalizations Others to that of the migrant laborers themselves. The horror of the hlm thus derives not from the invisible vilihed immigrant but from the cannibalis- tic forces of Western capitalism. Dirty Pretty Things allegorizes the plight of the migrant worker in the global city as a struggle not to be consumed by the excessive demands of capitalism in the age of globalization. Extending the premise that immigrants donate the invisible blood, sweat, and tears that prop up Western economies, the underlying theme in the hlm is that immigrants quite liter- ally keep wealthy (and mostly, but not exclusively, Western) bod- ies going by selling their own. The mission of the hlms central characters becomes hnding a way to navigate the underground economy of immigrant labor while minimizing the fragmentation and commodihcation of their own and each others bodies for capital, whether it is through providing kidneys or sexual favors. Dirty Pretty Things represents the organ trade as a newer and more sinister version of prostitution, in which commodihcation of ones body for one purpose may lead inevitably to other forms of com- modihcation. In its exploration of the invisible people participat- ing in Londons black-market trade in organs, the hlm thus associ- ates a sexualized concern about the boundaries of the body with a concern about immigration and national border crossing. 33 As Dirty Pretty Things reminds us, globalization as a phe- nomenon concerns not only the reorganizing of nation-states by transnational capital but also the organizing of bodies themselves. As we know, the body is always already social: there is no essential body outside of cultural and economic transactions. Similarly, the private sphere, as scholars like Anne McClintock and Rose- mary Hennessy have so persuasively shown, is deeply implicated The Intimacies of Globalization qg in transnational capital, no matter how diligently it is marked off as the feminized refuge from public exchange. 34 Because so much cultural work goes into presenting the body, the home, and affect as outside of global circulations of power, the organization of the ostensibly private or personal offers a particularly interesting site for examining the gendered material effects and instances of resistance to global capital. To begin to unpack this particular mesh of signihcations around bodies and borders, let me provide an example. On : May :ooq, Larry Rohter published an article titled Tracking the Sale of a Kidney on a Path of Poverty and Hope in the New York Times. 35 Rohters article retraces the process by which a Brazilian man named Alberty Jos da Silva sold his kidney to an unnamed Jewish woman in Brooklyn in :oo. Da Silva, whom Rohter describes as one of : children of a prostitute, only + of whom survived to adulthood, shares a two-room shack in a slum near the airport in Recife with ten people. He was offered S6,ooo for his kidney, equivalent to approximately six years earnings at Bra- zils minimum wage. When he accepted, he was uown to South Africa by the two middlemen who coordinated the deal, one a retired Brazilian military ofhcer, the other a retired Israeli police ofhcer. There he met the woman who had purchased his kidney. Her end of the deal had been brokered by relatives in Israel, who contacted an Israeli syndicate linked to the middlemen in Bra- zil. The transplant was done at St. Augustines hospital in Dur- ban, South Africa, after which both parties were uown back to their respective countries. Both claimed that they did not know the process was illegal until the last minute, and Israelis who had purchased kidneys from Brazilian donors through the Israeli syn- dicate said they had been told that the donors received S:,ooo, rather than S6,ooo, per kidney. Da Silvas story certainly resonates with the plot of organ trafhcking in Dirty Pretty Things. Before I move on to my discussion of the hlm, though, I want to draw attention to the way in which Rohter frames this transaction. When he hrst introduces da Silva, Rohter writes, He recalled his mother as a woman who sold her uesh to survive. Last year he decided he would too. Rohter later o Camera Obscura cites Alexander M. Capron, the director of the ethics department at the World Health Organization, who lays out the two major sides of the debate on organ trafhcking. On one side are doctors who hope to remedy the shortage of organs by offering payment, as well as those who argue that selling ones organs should be legal out of respect for individual autonomy. On the other side, Capron locates those who argue that selling organs is uncomfortably close to selling people. As Rohter summarizes, as in sex trafhcking, the marketplace is one in which coercion and exploitation may be unavoidable. But would Rohters argument about coercion and exploitation not be equally applicable to sweatshop conditions in a wide variety of transnational corporations? What logic propels this specihc association of organ trafhcking with sex trafhcking? What exactly does selling a kidney have to do with selling sex? This is the question I will attempt to unravel in my reading of the hlm, which links the two issues through a thematic of penetration. The premise of Dirty Pretty Things is that Seor Juan (Serge Lopez), the concierge of a London hotel, uses his job as a cover for his participation in an international organ trafhcking ring, offer- ing illegal immigrants passports and other documentation for which they are desperate enough to sell their kidneys. This hlm about what the trailer describes as the underworld of London immigrant life presents racialized foreigners struggling to avoid being physically invaded, turned into commodities, and mined for parts. The main characters, Senay (Audrey Tautou) and Okwe (Chiwetel Ejiofor), refugees from Turkey and Nigeria, respec- tively, and employees at the hotel, have to negotiate this impulse to reduce bodies to their constitutive pieces. Okwe falls in love with Senay and ultimately plays the role of savior by devising a means to turn the organ trade to their advantage and thus allow them to escape to their desired destinations (mostly) in one piece. For Okwe, this means returning to Nigeria to reconnect with his daughter; Senay embarks for New York, where she plans to live with her cousin and start a new life. The hlms plot is driven in large part by Okwes evolving understanding of the potential uses of and reasons for self-com- modihcation. At the beginning of the hlm, his reaction to organ The Intimacies of Globalization + Okwe chastises Senay for planning to sell her kidney. Courtesy Miramax/Photofest trafhcking falls hrmly within Caprons antiexploitation camp outlined above. When he hrst meets a donor by chance in Seor Juans ofhce, he ends up attending to the Somali man suffering from an infection after having his kidney removed. Posing as a janitor at the hospital where his friend Guo Yi (Benedict Wong) works, he steals medications for the man. After a long period of silence while tending the Somali, he is clearly unable to hold back any longer and exclaims angrily, He swapped his insides for a passport. When Seor Juan attempts to bribe Okwe by hint- ing that he will reveal his identity as a Nigerian doctor wanted by his government to the police, Okwe rejects Seor Juans logic of organ trafhcking as a mutually benehcial exchange of goods and services, which is the logic of Caprons free-market autonomy camp. In this key scene, Seor Juan corners Okwe in the hotel parking lot to attempt to convince him to become his business partner in the organ trade, performing the operations and get- ting his share of the money from their sale. As he puts it, I sell the kidney for S+o,ooo so Im happy. The person who needs the kidney gets cured so hes happy. The person who sold his kidney gets to stay in this beautiful country so hes happy. My whole busi- ness is based on happiness. : Camera Obscura For Okwe, as with others who argue against organ traf- hcking, Seor Juans happy story obscures the personal trauma caused by this self-commodihcation and the fact that the trans- action occurs under conditions of severe inequality. When Okwe discerns that Senay is planning to sell her kidney to escape her sexual slavery at the sweatshop and realize her dream of immi- grating to New York, he chastises her: Because you are poor you will be gutted like an animal. They will cut you here, or they will cut you here. They will take what they want and leave the rest to rot. Okwes story focuses on what Seor Juan intention- ally leaves out only those who are desperate to survive, in large part because of their status as refugees or illegal immigrants, are willing to enact the so-called happy script. As the hlm progresses, however, Senays sexual abuse at the hands of Seor Juan forces Okwe to conclude that it is impossible to remain outside of this system of commodihcation. The hlms ending instead hnds him navigating the system as savvily as he can to obtain the best out- come for himself, Senay, and the rest of his support network. The hlm is as much about manipulating ones commod- ity status as a body under late capitalism as it is about organ traf- hcking in particular. Each of the main characters in this London underworld survives via his or her commodihcation. Okwe is a highly desirable business partner for Seor Juan because of his skills as a doctor. Senay, at the cost of great personal torment, survives by performing sexual favors for her sweatshop boss and eventually for Seor Juan. Juliette (Sophie Okonedo), the hotel prostitute, has no illusions that her body is anything other than an object of exchange for her clients. Even Guo Yi, Okwes friend who works at the hospital crematorium, sells his own invisibility as a service. In his otherworldly basement ofhce, he makes wasted human life disappear as if by magic. In her essay on the commodihcation of bodies in the organ trade, Nancy Scheper-Hughes, a medical anthropologist and the cofounder of the nonproht organization Organs Watch, dehnes commodihcation as encompassing all capitalized economic rela- tions between humans in which human bodies are the token of exchanges that are often masked as something else love, altru- The Intimacies of Globalization ism, pleasure, kindness. 36 To sell parts of ones body, whether kid- neys or genitalia, exposes exchanges taken as gifts among equals for the economic exchanges of commodihed bodies they really are. Sexual penetration becomes a visual rhetoric in Dirty Pretty Things for the most horrihc kinds of these body commodihcations and dangerous intimacies. Nearly every character in the hlm is under threat of penetration. In the first scene in which Okwe appears, we see him called to the back room by the taxi company manager, who pulls down his pants and orders Okwe to look at his genitalia. Okwe squats down in a motion that suggests he is get- ting ready to perform fellatio, a movement repeated by Senay later in the hlm when she indeed does perform fellatio under orders of her own boss at the sweatshop. With Okwe, the specter of sexual subjection is hinted at but swiftly denied, foreshadowing his status as the only one unpenetrated at the end of the hlm. 37 The sexual penetration of the two women in the hlm is Okwes greatest horror and the reason he abandons his initial position to enter the arena of organ trading. However, Okwe can- not distinguish between completely coercive body commodihca- tions such as Senays sexual exploitation in the sweatshop and cal- culated economic exchanges like Juliettes prostitution. These are, of course, blurry categories, since even Juliette would probably not be commodifying herself if she had another economic alter- native. Okwes subtly humorous attempt to save Juliette from one of her clients in a hotel room she has already sprayed the man with mace and left him crumpled on the uoor from a hard kick to the groin before Okwe steps in exemplihes his horror about the fact that commodihcation and agency are sometimes overlap- ping categories. Okwes punch line at the end of the hlm provides its last word on the issue of penetration, this time in the form of a reminder to the hlms predominantly white audience that they have penetrated the daily lives of those to whom they are invisible but do not serve simply because they want to. As they participate in the economy of self-commodihca- tion, Senay and Juliette also confront their particular objectihca- tion as poor women of color. Sexism aligns women with the body and breaks them down into parts that act as sexual fetishes in q Camera Obscura other words, aside from a literal trafhc in organs, they are already organized. Juliette offers up particular organs for use, accept- ing her lot with a resigned humor. Senay is also organized from the outset. At the sweatshop, she has nowhere else to uee and is forced to become the mouth that performs fellatio on her boss in exchange for continued employment. Though Okwe argues that if she works hard within the unequal system, she will eventu- ally be able to buy her way to New York, Senay at this point knows better. Do you know what kind of work I do? she yells, forcing him to acknowledge that her gendered position makes his idea of success through hard work untenable. After her act of rebellion against the sweatshop boss she bites instead of sucking Senay hnds herself without a job and with few options. She enters into an agreement with Seor Juan to sell her kidney, but her hymen is the commodity she actually ends up selling. The scene in which Senay agrees to sex with Seor Juan as the deal breaker for her passport and ticket to New York is a disturbing one. She has little negotiating power, and her one small victory is her demand that you dont see me during their encounter. This concession on Seor Juans part hardly serves to equalize the status of the two participants. As Frears points out in a :oo interview with Cineaste, the fact that Senay doesnt break down and crack doesnt mean that something awful hasnt hap- pened. 38 Senays strength here lies in her ability to survive and make it to New York. However, Senays demand not to be seen is signihcant in a hlm about those whom Okwe at the end of the hlm calls the people you do not see. It is here that the question of why the organ trade has been debated in such sexualized terms may begin to become clearer. In the climactic scene of the movie, Okwe, Senay, and Juliette go to the parking lot to meet the man scheduled to pick up the kidney. He, of course, has no idea that it is Seor Juans kidney rather than Senays he will be picking up, but it does not particularly matter who the kidney comes from: in this under- ground economy donors are merely a collection of potentially use- able parts. His only concern is that the exchange be carried out without incident. When the man drives up in his Mercedes, he is The Intimacies of Globalization surprised by these three unfamiliar faces and asks where Seor Juan is. When they explain that hes drunk, the man asks, How come Ive never seen you people before? Okwes reply acts as the dramatic punch line to the hlm: Because we are the people you do not see. We are the ones who drive your cabs; we clean your rooms and suck your cocks. The line is directed at the man, but, as I mention above, it is clearly meant as the pedagogical message for the hlms predominantly white, middle-class audience as well. The man has no good response, and he simply takes the kidney and drives away. In light of this scene, I offer two readings of Senays state- ment, You dont see me. The hrst reading is that Senay can only manipulate the details of her commodihcation and thus has no real agency in the situation. With sexual exploitation as with organ trafhcking, those who organize themselves out of eco- nomic necessity can only bargain for better terms and remind the other party that their self-commodihcation is a job rather than a gift of genuine intimacy. Commodihed sex is disturbing because it violates the cherished idea that intimacy occurs outside of systems of power and economic exchange and is thus a gift shared among equals. To pay or bargain for sex is to admit that the encounter between bodies, the expression of affect, participates in a larger economy and can be simulated and manipulated by those with different degrees of power. In other words, as feminist theorists have long understood, prostitution unsettles the notion that women love and sexually gratify men because it is natural and we are created to do it. 39 Similarly, the reality of selling ones organs in exchange for money or specihc goods forces Westerners to confront the fact that imperialism is not merely an abstract set of economic cir- cumstances but a form of literal predation on the bodies of poor people, particularly people of color from the Third World who staff the factories owned by Europe and the US at home and per- form the low-paying service jobs in the West as immigrants and refugees. To attach a price to a kidney, as Scheper-Hughes argues, is to remove the exchange of life-giving organs from the realm of the gift and place it hrmly within an unequal late-capitalist global 6 Camera Obscura economy. In this hrst reading, Senays refusal of visibility is thus a refusal of any implication that her sale of her organ or her sex constitutes participation in the intimacy of a gift economy. Her moment of negotiation, like Okwes decision to sell a kidney after all, signals her taking up the most dehant position possible within the commodity system of globalization. But to end here means that I have no answer to the problem of agency. I can only offer that the question should not be how to get out of the global com- modity system. But instead, knowing that turning oneself into an object is unavoidable as a racialized and sexualized body, how does one negotiate the best conditions in the process of exchange? This brings me to my second reading: Senay refuses visibil- ity not just to force recognition that the exchange is an economic necessity rather than a desired gift. Even as she agrees under duress to the sexual violation of her body, she asserts her identity as in part beyond the terms of her commodihcation. Just as earlier in the hlm she negotiated sharing her apartment with Okwe in a way that best reconciled with her understanding of her identity as a modern Muslim woman, in this moment she maintains a sense of her personal and social limits under horrihc circumstances. In this reading, You dont see me is not a command about what will happen in the immediate future but a description of the pres- ent situation. Despite the fact that Senay, like other women (and especially women of color), is meant to be seen in a sexist world, she knows that Seor Juan does not really see her. As a Muslim woman negotiating her own versions of modernity and identity, or in her words not being her mother, Senays symbolic veiling is a particularly loaded mode of rebellion because it simultaneously reasserts the virginal status that she hnds religiously and cultur- ally signihcant at the same time as it psychically projects her out- side of the impending moment of violence. Senay and the viewer both know that Seor Juans inability to see her whole body does not prevent the violence. But this fantasy gets her through even as she knows it is a fantasy, because it preserves a core element of her identity. Much in the same way, she knows that her fantasy of New York with its twinkling, lit trees and cops on white horses is unreal even as she holds onto it to propel herself out of her situation. The Intimacies of Globalization In short, these personal/political narratives function as an impor- tant form of agency for a woman with few material resources, and they call attention to the fact that transnational capital cannot completely account for complex identities sustained by fantasies of change. The people you do not see at the end of the hlm might then in fact be arguing for a space for themselves beyond their object status as commodities. Like that of the mystic in Badlaa, their very invisibility poses possibilities for resistance: because they have no ofhcial location, they cannot be tracked down. If they do not exist, how can you be sure that you know who they are? And if you do not know who they are, how can you predict what they are capable of? Moreover, their ability to act collectively for their shared benefit posits an alternative to the global service econ- omy that demands their fragmentation and exploitation without recourse. Finally, as Senays conscious dreaming attests, the ability to imagine otherwise the power of fantasy while not itself a measurable change in material conditions, is nevertheless crucial to sustaining those resisting their own abjection within systems of commodihcation. 40 Maria Full of Grace and Possibilities When agents Scully and Doggett discover the body of Hugh Potocki in a Washington, DC, hotel, Doggetts first hypothesis about Potockis injuries is that he was involved in the international drug trade as a mule and was killed in an attempt to retrieve the cargo he had been carrying. For the gothic horror genre of The X- Files, this scenario is too realistic to be the true story, and the epi- sode proceeds instead along the trajectory I described earlier. It is, however, the trajectory of Maria Full of Grace, independent hlm- maker Joshua Marstons :ooq writing and directing debut. In con- trast to Senay in Dirty Pretty Things, who struggles against having parts of herself removed to circulate on the global market, Maria (Catalina Sandino Moreno), the title character in Marstons hlm, highlights a different but related phenomenon: the ways in which the forces of globalization might literally occupy bodies. Badlaa S Camera Obscura raised the specter of MIC gas occupying white suburbanites in the US at the expense of representing its effects on those who actually suffered from the Bhopal explosion, but Maria Full of Grace pays close and painfully realistic attention to the effects of the com- modities of the international drug trade on those who agree to carry them as so-called mules across national borders. Unlike other exploitative industries in the new global econ- omy such as clothing and electronics, international drug trafhck- ing has sparked a great deal of creative production, government regulation, and media fervor. Films and television programming from the +gSos and +ggos through the beginning of the twenty- hrst century have tended to follow one of two stories: either the heroic cop battling international and/or inner-city dealers as part of the (usually US) war on drugs (Miami Vice [US, NBC, +gSq Sg], New Jack City [dir. Mario Van Peebles, US, +gg+], Narc [dir. Joe Car- nahan, US/Canada, :oo:]) or the antihero drug addict/dealer/ outlaw (Scarface [dir. Brian De Palma, US, +gS], Trainspotting [dir. Danny Boyle, UK, +gg6]) whose larger-than-life antiestablishment style was meant to be admired even as it was ofhcially condemned by bringing the protagonist to justice at the hlms end or making him an object of pity or humor (Up in Smoke [dir. Lou Adler, US, +gS], The Big Lebowski [dir. Joel Coen, US/UK, +ggS]). However, more nuanced recent hlms such as Requiem for a Dream (dir. Dar- ren Aronofsky, US, :ooo) and Trafc (dir. Steven Soderbergh, US/ Germany, :ooo), adapted from the +gSg BBC miniseries Trafk (writ. Simon Moore, dir. Alastair Reid, prod. Brian Eastman, UK), have achieved both popular and critical success while refusing to fall neatly within the prescribed formulas. Focusing on the violent underworld of dealers and the mixed experiences of addicts, what tended to remain offscreen in both these earlier narratives were the circumstances of drug production in countries undergoing violent civil unrest, such as Colombia and Afghanistan, and the ways in which the drug trade affects those closest to this site of production. According to LaMond Tullis, scholarship on drug trafhcking has also replicated this critical aporia. Tullis argues that although the literature on illicit drugs is now rapidly expanding, most of it has focused on The Intimacies of Globalization g consumption and drug-control problems in major industrialized countries. Less attention has been paid to the impact of produc- tion, trade, and consumption of illicit drugs and international con- trol policies in the developing countries. 41 Tullis claims that the framing of the drug debate in these terms has contributed to the failure of the so-called war on drugs, because illicit-drugs con- trol initiatives have been mostly concentrated on supply-reduction efforts in developing countries. In the wake of a general failure of these supply-reduction strategies to control consumption any- where (indeed, they may have served to expand it), a strong shift is now expected in international drug-control efforts (xi). Marston cites his own frustration with this conceptual failure of the drug war as a major motivation for making his hlm. 42 The process of the hlms production reflects the global nature of the commodity that dominates its story line. Marstons producer, Paul Mezey, himself the child of Colombian immi- grants, helped him assemble a truly international cast and crew. It was important to Marston for Colombian actors to play the Colom- bian characters, and it took the casting director three months to hnd Catalina Sandino Moreno, who had never before acted pro- fessionally, to hll the title role. Though Marston gave the actors a script to learn initially, he asked them to give it back before shoot- ing so that the actors could develop each scene more organically through improvisation before rewriting the collectively agreed on hnal version of the script. Since the ongoing violence in Colombia made it impossible to hlm there for extended periods, most of the scenes set in Colombia were shot in neighboring Ecuador with a crew hailing from Colombia, Ecuador, Mexico, and the US. The scenes set in the US were hlmed on location in Jackson Heights, Queens, and the real-life Mayor of Little Colombia, Orlando Tobon, plays Don Fernando, the hctionalized version of himself. Tobon also served as an associate producer on the project. The international nature of the project resulted from Marstons desire to develop a more true-to-life representation of the impact of the international drug trade on the Colombian people. 43 Maria Full of Grace follows the character Maria from her work on a rose plantation outside of Bogot to her eventual deci- 6o Camera Obscura sion to become a drug mule and her experience as an illegal immi- grant in the US. 44 After the beginning credits, which show scenes of her working at the rose plantation, we see Maria literally climb- ing a wall, dramatizing her desire to hnd a way out of her cur- rent circumstances. Unhappy at her mind-numbing and repetitive job removing thorns from roses, Maria impulsively quits one day when her boss refuses to let her go to the bathroom. Already out of work, Maria is also pregnant and refuses her boyfriends half- hearted offer of marriage because she knows neither one of them really loves the other. Maria is rapidly following in the footsteps of her sister, an unemployed young mother who lives with their mother and grandmother and depends on the familys income (a great deal of which comes from Maria) to survive. Through an acquaintance, Maria ends up meeting up with a drug trafhcker in Bogot and agreeing to ferry heroin into the US as a mule, along with three other women: her friend Blanca (Yenny Paola Vega Sanchez) from the rose plantation; Lucy (Guilied Lpez), an experienced mule who takes Maria under her wing; and a stranger who gets caught by the police when they land at JFK airport. After Lucy dies in a hotel room from a capsule breaking in her stom- ach and is brutally disemboweled by their US contacts, Maria and Blanca uee to Little Colombia, the Jackson Heights neighborhood in Queens, where they are taken in by Lucys sister, Carla (Patricia Rae), and her husband. With her babys and her own future in mind, Maria decides at the end of the hlm to stay in the US while Blanca goes back to Colombia. As is the case with Badlaa and Dirty Pretty Things, the forces of globalization in Maria Full of Grace involve awkward and unwanted intimacies: Marias shame at being physically searched and having her urine tested by strangers in a cramped police room in a country she has never seen; the claustrophobic hotel room near JFK in which the three women must stay with their thuggish contacts while they wait for the heroin capsules to pass through their systems; the capsules themselves, which the women must wash meticulously with toothpaste because, as one of the thugs says, I dont want to be smelling your shit; the awkward- ness of asking other immigrants for the way in a city where Maria knows neither the language of the country nor the Haitian Cre- The Intimacies of Globalization 6+ ole of the cab driver who takes her where she needs to go; the pain of pleading with a stranger, the sister of a woman she knows has been murdered, for a place to stay when, as the stranger says, everyone knows someone in America except Maria; and hnally working with the Mayor of Little Colombia, whom she has never before met to repatriate the dead body of Lucy, whom he will never meet and whose family in Colombia he will never see. These are only a few of many instances of uncomfortable intimacies. Marstons script forces US audiences to see how their consump- tion of drugs such as heroin and cocaine requires the murder of the largely invisible people who produce and transport them inside their bodies. This is the most pressing intimacy, the unrep- resented, unspoken relationship between the strangers who will consume the drugs and Maria and her living and dead compan- ions who carried the drugs inside them. Echoing the structure of the two earlier representations, it is this typically invisible inti- macy between bodies ostensibly kept separate from one another that comes to the fore in Marstons hlm. The hlms central themes concern the things Maria is full of and center around the question of which of these will symboli- cally win out. As a mule, Maria is full of the heroin she is smug- gling in her body from Colombia to New York. Unlike Senay, who decides to partially disassemble her body for the sake of her eco- nomic survival, Maria denaturalizes her insides by changing their function: she transforms her stomach into a cargo vessel for mass- produced commodities. In theory, this organizing of her own body is less transformative in the long run because her stomach can revert to its previous status after the drugs are removed, while Senays body would be permanently reorganized by the removal of her kidney. However, both cases exemplify the state Rosi Braidotti describes as organs without bodies, the contemporary situation in which the advances in biotechnology that characterize moder- nity transform the body from a whole into a mosaic of detachable pieces. 45 Braidotti explains that organs without bodies marks a planetary transaction of living matter carefully invested to keep the species alive and healthy and white. In a perverse twist, the loss of unity of the subject results in the human 6: Camera Obscura being lending its organic components to many a prostitutional swap: the part for the whole. Organs without bodies marks the transplant of and experimentation with organs in a cynical, postindustrialist simulacrum of the gift. . . . The perverse turn taken by the situation I describe as organs without bodies promotes a very dangerous idea: the inter- changeability of the organs. (: ) In my discussion of Dirty Pretty Things I call attention to the prob- lematic formulation of the organ trade as a gift economy. For Braidotti, though, this mistaken formulation goes hand in hand with the idea of the bodys interchangeability with other bodies. Like the endlessly replicating low-wage worker in Badlaa, Maria as a drug mule is useful for her very interchangeability. But the hlm short-circuits this interchangeability through its representa- tion of the other elements she is full of. As the opening scenes demonstrate, Maria is above all full of restlessness. She can see her future in her sisters situation and wants to hnd a better life for herself. Drug muling allows her to climb over the symbolic wall of her circumstances and over the border to more opportunities. The rebellious temperament that accompanies her restlessness helps her survive even as it compli- cates her situation: choosing to uee from her designated contacts in the US threatens her life and the lives of her family members, but it also allows her to witness the Colombian immigrant neigh- borhood that the movies ending implies will be Marias adopted home. The payoff for this restlessness is not assured: as the scene in which Maria pauses by a man sitting on a stoop in Jackson Heights stripping the thorns off of roses illustrates, there is a dan- ger that her new life in the US will be a replication of the one she left behind. Working against capitalisms demand for equivalancy, the narrative perspective of the hlm focuses on developing Maria as a complex character whose destiny is not interchangeable with even that of her friend Blanca. As the title suggests, Maria also functions as a sort of Chris- tian Mary among us, whose success can be read as a product of her being divinely blessed and of her graceful compassion toward others. But she is certainly no saint, and her unrepentant joy in her unwed pregnancy positions her as a double for both the Marys The Intimacies of Globalization 6 of Catholicism: the virgin mother and the so-called whore Mary Magdalene. This doubling of Marias resonates with the doubled hgure of Maria in the hlm Metropolis (dir. Fritz Lang, Germany, +g:), around which Andreas Huyssen builds his argument about the overdetermined signihcance of the hgure of the woman for a modernity anxious about the potentially threatening nature of technology. 46 Similarly, the tension between Maria as a mule and as a mother becomes the site for negotiating the uneasy relation- ship between nature and technology in Marstons hlm. For in addition to being full of drugs and a certain grand- ness of spirit, Maria is of course pregnant, and her beaming smile during her ultrasound in a New York clinic, one of her few smiles in the entire hlm, indicates that this is a welcome if unplanned pregnancy. The way she clutches the picture of her baby given to her by the clinic staff on the way to the airport functions to jus- tify her decision not to board the plane back to Colombia at the end of the film, even though her friend Blanca does. I have to admit that there was initially something disturbing to me about the fact that the only two women who seem positioned by the hlm to create new lives for themselves are pregnant: Maria and Lucys sister Carla. Something had to provide a convincing motivation for Marias decision to use the drug trade to get out of her dead- end situation, when according to Marston less than o. percent of the q million Colombians in the US have any involvement with the drug trade. 47 But what if she had decided to have an abor- tion in Colombia? What if one of the mules who was not pregnant had made it? Were her insides more sacred than Lucys because she was pregnant? Was she more full of grace? Marias agency in the hlm seemed constrained by anxieties about boundaries, and Catholic beliefs about abortion as violating the sanctity of the body are a boundary the hlm chose not to cross. The use of the female body for production, as a mule, of unnatural commodi- ties was rejected, while the body as vessel for natural reproduc- tion remained unchallenged, obscuring the slipperiness of that very boundary. In the directors commentary that accompanies the DVD of the hlm, Marston describes a fascinating aborted scene, cut from the hnal print of the hlm, which dramatizes the ways in 6q Camera Obscura which production and reproduction become entangled for Maria. The scene is a nightmare Maria has while staying at Carlas apart- ment in Jackson Heights the night after her ultrasound. In the dream, Maria is nine months pregnant and is being pursued by the two thugs from whom she and Blanca have ued at the hotel. One of them stabs her in the stomach with a knife and pellets of heroin pour out of her belly, each containing a small fetus. Mar- ston and the producer Paul Mezey decided the tone of the scene did not work with the rest of the film, but such a scene would have foregrounded the physical reproduction of bearing children and the social reproduction of transmitting economic status and social values to ones children as components of the labor system that found Maria working as a drug mule and that leaves her in a precarious if hopeful position at the hlms end. As the aborted scene thus thematized her fears about her unborn childs poten- tial commodihcation in the drug world in which she is caught up, it would have complicated the hlms representation of the natu- ral versus the commodihed body. In a hlm unquestionably hlled with strong female characters, was the role of reproduction in the global economy paradoxically obscured from view by deleting this key scene? A more positive appraisal of the hlms thematic use of preg- nancy must consider Marias pregnancy in the context of domi- nant US narratives about Latin American immigrants. The hlms sympathetic portrayal of a pregnant immigrant is especially pow- erful in a moment in which anti-immigrant sentiment crystallizes around the idea of uncontrollably reproducing immigrants. Like the mystic of Badlaa, Maria is a xenophobes nightmare, and she is doubly dangerous in that she carries not only drugs but unborn foreign children too. The hlms doubling of Maria with the Virgin Mary provides an ideological counterpoint to negative depictions of the unwed mother as a welfare queen, posing her fetus as not only a potential US citizen but the very son of God. We could not be further from the Rights portrayals of Latin American immi- grants as agents of moral contagion. Moreover, deleting the scene of Marias nightmare under- scores the hlms commitment to letting Maria choose what she The Intimacies of Globalization 6 wishes to expose. For Braidotti, more than anything else, the dis- memberment of the body . . . ha[s] to do with the idea of visibility, with looking, and consequently with the gaze. 48 One of the most powerful elements of the hlm is its strategic use of the thematic of interior/exterior, from the claustrophobic interior of the airplane to the audiences inability to know what is happening inside Lucy during the trip. Further, the absence of interior monologue in the hlm denies the viewer full access to Marias interiority even as Maria is attempting to prevent access and damage to her insides in order to survive. Marias pregnancy in the hlm comes to stand in for her struggle to control her own interiority. In the deten- tion room in the airport, it is her status as a pregnant woman that prevents the security ofhcers from being able to use surveillance technology to gaze inside her body. Near the end of the hlm, when she goes to the clinic, she consents to look at the ultrasound images of the baby in her uterus, which are signihcant enough to her that she chooses to stay in New York. Here Maria co-opts the very technology she escapes at the airport to choose a par- ticular representation of her interiority. Since Marias nightmare about the exposure of what is inside her would have circumvented this choice and courted the very surveilling gaze she successfully evades in the hlm, I can concede that it is better left offscreen. Maria Full of Graces decision not to reveal Marias night- mares for its audience resonates with the treatment of interiority in the other texts I have discussed above. In Badlaa, the mystics silence and shifting visual self-presentations unsettle audiences who want access to his motivations. Dirty Pretty Things also refuses to share interiority by denying the audience the characters full backstories. The characters band together, but their illegal and/ or refugee status makes their pasts dangerous. Thus they are a coalition of strangers, and they treat the exchange of details from their pasts as the most intense form of intimacy: an exchange of interiority, a gift of their inside, their subjectivity. In Maria Full of Grace, Marias attitude toward her baby is one of many hints at a complex subjectivity that refuses full visibility and to which audi- ences are not simply granted the free run of their gaze. 66 Camera Obscura Conclusion: Organizing Bodies in the Global Economy In all three of these representations, questions of power and agency are dramatized through struggles around bodily integrity, a resonant terrain for scholars of gender and sexuality, television and hlm, as well as the economic and cultural forces of global- ization. These visual representations of globalization are richly useful because they foreground the tension, for subjects of the global South, between being organized and represented within global economic and cultural structures, on the one hand, and resisting commodihcation and exploitation as workers, on the other. I have focused on the unstable relationship between exploi- tation and agency throughout this essay because I am skeptical of each without the other. In order to theorize agency, we must not valorize subalternity and mobility themselves as rebellion. However, in claiming that nothing is beyond the reach of global capital, we cannot accept the argument that there is no means of resistance from below. This is not merely a question of how we understand our objects of study, as we all, albeit with markedly different degrees of power and from different geographical and economic positions, must negotiate the possibilities for agency and the terms of our commodihcation in the age of globalization. It is imperative that we, as culture workers in the early twenty-hrst century, know exactly what kind of commodities we are if we mean to subvert the power that breaks us down into things. Notes I thank Andrea Fontenot, Alexander McKee, Maurizia Boscagli, Shirley Geok-Lin Lim, Enda Duffy, Sharon Willis, and Bishnupriya Ghosh for their responses to this essay at various stages. I am particularly indebted to Sasha Torres for her perceptive comments and skillful editing. +. Badlaa episode of The X-Files, writ. John Shiban, dir. Tony Wharmby, prod. Vince Gilligan, Frank Spotnitz, and Chris Carter, Fox, :+ January :oo+. The Intimacies of Globalization 6 :. For a useful introduction to the most prominent thinkers in this emerging held, see John Beynon and David Dunkerley, eds., Globalization: The Reader (New York: Routledge, :ooo). . Ulrich Beck, What Is Globalization? trans. Patrick Camiller (Cambridge: Polity, :ooo), ++. q. For an example of the argument that globalization will lead to cultural homogenization, see John Tomlinson, Cultural Imperialism (London: Pinter, +gg+). Ahmed Gurnah argues for a greater complexity of different local responses to Western media in his essay Elvis in Zanzibar, in The Limits of Globalization: Cases and Arguments, ed. Alan Scott (New York: Routledge, +gg), ++6 q:. . See, for example, Chris Barker, Global Television (London: Blackwell, +gg); Ann Cvetkovich and Douglas Kellner, eds., Articulating the Global and the Local: Globalization and Cultural Studies (New York: Westview, +gg); and Rob Wilson and Wimal Dissanayake, eds., Global-Local: Cultural Production and the Trans- national Imaginary (Durham, NC: Duke University Press, +gg6). 6. Toby Miller, The People of the United States Cannot Be Trusted (paper presented at the Crossroads in Cultural Studies conference, Urbana-Champaign, IL, :S June :ooq). Miller expresses his frustration with humanities scholarships lack of engagement with work in the social sciences more convincingly in an earlier essay titled Cinema Studies Doesnt Matter; or, I Know What You Did Last Semester, in Keyframes: Popular Cinema and Cultural Studies, ed. Matthew Tinkcom and Amy Villarejo (New York: Routledge, :oo+), o ++. . Rosemary Hennessy, Prot and Pleasure: Sexual Identities in Late Capitalism (New York: Routledge, :ooo), ::. Hennessy is drawing in this passage from insights in Lauren Berlants The Queen of America Goes to Washington City: Essays on Sex and Citizenship (Durham, NC: Duke University Press, +gg). S. Christy L. Burns, Erasure: Alienation, Paranoia, and the Loss of Memory in The X-Files, Camera Obscura, no. q (:oo+): +g. g. Elspeth Kydd, Differences: The X-Files, Race and the White Norm, Journal of Film and Video (:oo+ :): 6. 6S Camera Obscura +o. See the popular Global Episode Opinion Survey (GEOS) Web sites page for the Badlaa episode at www.geos.tv/index.php/ episode/txf/++ (accessed : December :ooq). GEOS carries statistics about viewer ratings of episodes of a variety of different television shows, including The X-Files. ++. My thanks to Bishnupriya Ghosh for a stimulating conversation about the tension between concepts of revenge and reparation. +:. Here I have in mind the genealogy of science hction hlms stretching from The War of the Worlds (dir. Byron Haskin, US, +g) to Independence Day (dir. Roland Emmerich, US, +gg6), in which aliens are simply evil killers out to conquer the planet. They lack subjectivity and often provide no explanation for their decision to attack Earth. +. The Sambhavna Trust, a group of medical workers, writers, and social workers, runs the Sambhavna medical clinic in Bhopal, which cares for many of the survivors and their children. Their casualty and ongoing injury numbers are (not surprisingly) considerably higher than those accepted by Union Carbide and subsequently Dow Chemical. The Sambhavna and Union Carbide statistics I cite here come from the What Happened in Bhopal? page of Sambhavnas Web site at www.bhopal.org/ (accessed q December :ooq). Amnesty International claims that more than ,ooo people died within a matter of days and that over the last :o years exposure to the toxins has resulted in the deaths of a further +,ooo people as well as chronic and debilitating illnesses for thousands of others for which treatment is largely ineffective. See Amnesty International, Clouds of Injustice: Bhopal Disaster Twenty Years On, web.amnesty.org/ pages/ec-bhopal-eng (accessed q December :ooq). +q. Amnesty International, Clouds of Injustice, . +. Randeep Ramesh, Bhopal Still Suffering, Twenty Years On, Guardian (London), :g November :ooq. The Sambhavna Trust claims that for years Mr. Andersons whereabouts were unknown, and it wasnt until August of :oo: that Greenpeace found him, living a life of luxury in the Hamptons (What Happened in Bhopal?). +6. One would imagine that this type of narrative has an especially powerful symbolic impact post September ++, though it has failed to surface to any great extent in mainstream American The Intimacies of Globalization 6g TV and hlm thus far. One example would be the hlm The Day after Tomorrow (dir. Bryant Low, US, :oo:), in which the US governments refusal to recognize the importance of global warming leads to the destruction of much of the country. A richly ironic scene shows hordes of white middle-class Americans ueeing across the border into Mexico, signifying on anti- immigrant paranoia about invading hordes of immigrants from Mexico and dramatizing the infamous trafhc sign posted on highways in much of the Southwest depicting a family of illegal immigrants running across the road. +. The hgure of the subaltern more generally has been the theoretical focus for the historians of the Subaltern Studies Collective. For the landmark work of Subaltern Studies, see Ranajit Guhas Elementary Aspects of Peasant Insurgency (Delhi: Oxford, +gS). In his recent Habitations of Modernity: Essays in the Wake of Subaltern Studies (Chicago: University of Chicago Press, :oo:), Dipesh Chakrabarty takes up the hgure of the beggar as an example of the way in which the Marxian historiography of the Subaltern Studies Collective has been unable to account for the role of religion in Indian politics. Chakrabarty argues that the Buddhist imagination once saw the possibility of the joyful, renunciate bhikshu (monk) in the miserable and deprived image of the bhikshuk (beggar). We have not yet learned to see the spectral doubles that may inhabit our Marxism-inspired images of the subaltern (6). For an example of the ways in which contemporary South Asian hction has used the hgure of the beggar to work through the failures of Indian nationalism, see Nayantara Sahgals novel Rich Like Us (New York: New Directions, +gS). +S. For a more detailed summary of the health effects of exposure to methyl isocyanate gas, see the New Jersey Department of Health and Senior Services, Hazardous Substance Fact Sheet, www .state.nj.us/health/eoh/rtkweb/+:o.pdf (accessed December :ooq). At the time of the Bhopal disaster, Union Carbide owned a facility in New Jersey similar to that in Bhopal, though it was considerably better prepared for the type of incident that occurred in the Indian factory. The discrepancy in the quality of maintenance between the two facilities has been one of the grounds for the victims lawsuit against Union Carbide. +g. Ramesh, Bhopal Still Suffering. o Camera Obscura :o. S. Sriramachari, The Bhopal Gas Tragedy: An Environmental Disaster, Current Science, April :ooq, go :o, quoted in Amnesty International, Clouds of Injustice, +o. :+. Scullys pregnancy itself and the identity and powers of Scullys unborn child become a driving force as the series winds to an end. ::. Steve Deng points out (in conversation) the interesting possibility that it might be another mystic stepping forward at the end to take his place, playing on the stereotype that there is an endless supply of immigrants, all of whom look the same. :. Those fears exploded fairly recently in the media in the case at the Los Alamos nuclear laboratory, in which the Chinese immigrant researcher Wen Ho Lee was accused of attempting to sell US nuclear secrets to his home country. Such incidents have sharply increased since September ++, targeting a range of Middle East born Americans whose loyalties might be suspect. As the internment of Japanese Americans during World War II reminds us, this is not a new phenomenon, but rather one that tends to intensify along with nationalist xenophobia at times of perceived vulnerability, such as war. :q. The material on the original Web site, www.thexhles.com/episodes/ seasonS/SX+o.html (accessed 6 December :ooq), has since been pulled and replaced with an advertisement for the set of DVDs for season eight, so, unfortunately, it is no longer accessible. :. In a fascinating metatextual turn, Deep Roy stars as all of the Oompa Loompas endlessly replicated exotic workers in Tim Burtons :oo adaptation of Charlie and the Chocolate Factory. :6. Mens restrooms are an especially overdetermined site of possibilities for gay male desire, as evidenced by the George Michael scandal. For an outstanding essay on the space of the mens restroom and the ways in which homosexuality was linked to communism in a sex scandal during the Cold War, see Lee Edelmans Tearooms and Sympathy; or, The Epistemology of the Water Closet, in Homographesis: Essays in Gay Literary and Cultural Theory (New York: Routledge, +ggq), +qS o. :. On abjection, see Julia Kristeva, Powers of Horror: An Essay on Abjection, trans. Leon S. Roudiez (New York: Columbia University Press, +gS:). The Intimacies of Globalization + :S. Autumn Tysko, Autumn Tyskos XF Reviews: Badlaa, www.geocities.com/Area+/Vault/+q++/main_rev.html (accessed December :ooq). All further references to Tyskos review come from her site. Tyskos site is listed as a link on the GEOS Web sites page for the episode: www.geos.tv/index.php/ episode/txf/++ (accessed December :ooq). :g. David Rosiak, Badlaa, th Hour Web Magazine, www.the++thhour.com/archives/o::oo+/tvreviews/xf_ badlaa.html (accessed December :ooq). o. Pam, Badlaa, www.theweeklycynic.com, under The X-Files Archive (accessed 6 December :ooq). +. Gayle Rubin put forth the model of the sex/gender system in her classic essay The Trafhc in Women: Notes on the Political Economy of Sex, in Toward an Anthropology of Women, ed. Rayna Reiter (New York: Monthly Review Press, +g), + :+o. Bourgeois patriarchy is Hennessys term for a socioeconomic system based on an organizational split between public wage economy and unpaid domestic production, both regulated by the ideology of possessive individualism (Prot and Pleasure, :). Hennessy argues (drawing on Ann Ferguson) that this mode is being replaced in recent years by what she calls public or postmodern patriarchy, which is characterized by the hyperdevelopment of consumption and the joint wage-earner family, the relative transfer of power from husbands to professionals in the welfare state, the rise of single mother headed and other alternative households, and sexualized consumerism (:). :. Andreas Huyssen, The Vamp and the Machine, in After the Great Divide: Modernism, Mass Culture, Postmodernism (Bloomington: Indiana University Press, +gS6), o. . Interestingly, one of the hlms publicity images takes these anxieties about sexuality in a direction that has nothing to do with the content of the hlm itself. In the image, Okwe stands threateningly behind Senay, playing on stereotypes of the hypersexual and predatory black man and completely misrepresenting the hlms plot in order to attract viewers. q. Anne McClintock, Imperial Leather: Race, Gender, and Sexuality in the Colonial Contest (New York: Routledge, +gg). McClintock traces how anxieties about changes in the class system in Britain brought about by industrialization and imperial expansion : Camera Obscura get expressed through a racialization and criminalization of working-class women, as well as through an infantilization of the colonized subject in an attempt to stabilize the particular notion of white masculinity that justihed imperial economics. . Larry Rohter, Tracking the Sale of a Kidney on a Path of Poverty and Hope, New York Times, : May :ooq. 6. Nancy Scheper-Hughes, Bodies for Sale, in Commodifying Bodies, ed. Scheper-Hughes and Loc Wacquant (London: Sage, :oo:), :. . My thanks to Andrea Fontenot for drawing my attention to the allusion to fellatio in this scene, and indeed to the broader issue of Okwe as impenetrable hero in the hlm. S. Stephen Frears, The Complexities of Cultural Change: An Interview with Stephen Frears, interview by Cynthia Lucia, Cineaste :S (:oo): S +6. g. A classic text here is Gayle Rubins Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality in Pleasure and Danger, ed. Carole S. Vance (Boston: Routledge and Kegan Paul, +gSq), :6 +g. One of the most exhilarating and theoretically sophisticated denaturalizations of gender is Donna Haraways A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century, in Simians, Cyborgs, and Women: The Reinvention of Nature (New York: Routledge, +gg+), +qg S+. qo. John Foran closes his essay Alternatives to Development: Of Love, Dreams, and Revolution by evoking the +g6os slogan Power to the imagination! Like Foran, I do not want to underestimate that power. See Foran, Alternatives to Development, in Feminist Futures: Re-imagining Women, Culture, and Development, ed. Kum-Kum Bhavnani, John Foran, and Priya A. Kurian (London: Zed, :oo), :q. q+. LaMond Tullis, foreword to Political Economy and Illegal Drugs in Colombia, by Francisco E. Thoumi (Boulder, CO: Lynne Rienner, +gg), xi. q:. Joshua Marston, audio commentary to Maria Full of Grace DVD, HBO Video, :ooq. In an attempt to hll the same gap, the exiled Colombian journalist Alfredo Molano just published a collection of the testimonials of several Colombians involved in the drug trade titled Loyal Soldiers in the Cocaine Kingdom: Tales of Drugs, Mules, and Gunmen, trans. James Graham (New York: Columbia University Press, :ooq). The Intimacies of Globalization q. Marston, audio commentary. qq. According to Marston, Colombia . . . is the second-largest producer of roses in the world. Theyre second only to Holland, Ecuador being a close third (audio commentary). q. Rosi Braidotti, Nomadic Subjects: Embodiment and Sexual Difference in Contemporary Feminist Theory (New York: Columbia University Press, +ggq), q. q6. Huyssen, The Vamp and the Machine. q. Marston, audio commentary. qS. Braidotti, Nomadic Subjects, 66. Emily S. Davis recently completed her dissertation, Global Romance as Political Aesthetic and Transnational Commodity, in the Department of English at the University of California, Santa Barbara. She is currently a postdoctoral fellow in the Department of English at the University of Nevada, Reno. Maria contemplates the uses of her interior in Maria Full of Grace (dir. Joshua Marston, US/Colombia, :ooq). Courtesy HBO/Fine Line/Photofest