Tag Archives: film

Misery Loves Company: Pluribus as Allegory of Religion

[Header Photo by Ahmed Nishaath on Unsplash]

Starring Charlton Heston, Soylent Green was released in 1973 and set in 2022. Heston, in fact, starred in several classic science fiction films and is the face on some of the most memorable scenes and lines in cinema, including the Big Reveal in Soylent Green:

This film perfectly demonstrates the cross-genre power of blending science fiction and horror, usually a sort of slow boil horror pervading everything else in the film.

Heston starred in Planet of the Apes, but also Omega Man, released a couple years before Soylent Green. Omega Man is very much a slow boil film that emphasizes being terrifyingly alone as a human (also a key motif of Planet of the Apes).

Watching the first season of Pluribus, I was reminded of these classic science fiction films because of the motifs shared as well as some disturbing direct connections (more of that below). The main character, Carol, plays the role of “last human” similar to the Heston films above.

The horror here is not only losing her own humanity but also the end of all humanity.

Pluribus has been criticized by some as being too slow, but for me, that pace is essential for the dread that Carol feels, the existential angst that is her character even though for much of the first season she feels relatively safe because of the strict moral code exhibited by the infected (all but about a dozen are infected or dead).

I think Pluribus can be viewed (and read) many ways, but I have seen several posts noting that the show may be a commentary on religious fundamentalism.

I find that lens compelling and see the show as an allegory of religion, a dark satire of black-and-white moral codes and missionary zeal.

Season 1 builds to a Big Reveal in the final episode; that reveal depends strongly on the core elements of the show as an allegory of religion:

  • The infected view all life as sacred, likely speaking into the extreme “pro-life” movement that has successfully banned and even criminalized abortion.
  • That view of all life as sacred creates for the infected a paradox about their own survival, resulting in one of the most horrifying elements of the show; they consume HDP (human-derived protein) created from deceased humans.
  • And the infected are both happy and certain that everyone must join them in that happiness; their relentless niceness and efforts to convert the few remaining uninfected (their moral code requires the remaining humans must consent to the conversion) often feels like some parts Jehovah’s Witnesses and some parts Hare Krishnas.

One of the most well crafted aspects of the show, I think, is Carol proves again and again that she is a miserable human, and possibly a not very endearing person (even before the infection).

The obvious tension of the show, then, is that the infected are eerily and resolutely happy in contrast with Carol’s not-so-subtle perpetual state of misery and anger.

Carol’s seething rage, in fact, threatens the infected in dramatic ways that seem far worse than the power the infected have to convert her (again, she is ostensibly safe due to the moral code of their needing her consent).

This happy motif is far more complex than a clever element to create plot and tension.

Like the religious happiness running through major religions (being religious, the argument goes, brings happiness and contentment to the believers), however, I see the infected as miserable people unable to acknowledge or confront that their happiness is a veneer.

Concurrent with the release of Pluribus, the year 2025 has demonstrated the misery and even hate lurking beneath those most vocal about being religious.

The Trump agenda has knocked down the wall separating church and state with the consequences being anything except happiness for all.

The infected’s moral code seems naive and even a bit silly at first, but there is a Stepford Wives vibe lurking throughout, with both the HDP and final episodes exposing that, yes, this is an alien invasion of the horror kind.

The infected seem the product of some distant higher power, and they, like fundamentalists, have fixed moral codes and an insatiable missionary zeal.

The infected know what is best for everyone.

Few things are more horrifying than their certainty always offered with a smile.

Pluribus isn’t a show about happiness; it is an allegory summarized in a cliche—misery loves company.


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“Gravity”: The Unbearable Lightness of Being a Woman

In the film Gravity, Ryan Stone (Sandra Bullock) fulfills what appears to be a prerequisite for women in films: She undresses alone.

As a science fiction film fan, I immediately thought of Sigourney Weaver in Alien.

At the end of the film, when Ryan Stone crawls out of the water, again in her underwear, I was by then struck as well by Stone’s cropped hair and the camera’s apparent fascination with Stone’s (Bullock’s) physique, both of which can be fairly described as man-like—not unlike her name:

Matt Kowalski: What kind of name is Ryan for a girl?
Ryan Stone: Dad wanted a boy.

While I found Gravity to be a powerful and well-crafted film—stunning cinematography, stellar acting, tight and compelling narrative—I am less enamored by the rugged individualism theme and the need to frame Stone as a (wo)man. The triumph of Stone is one grounded entirely in her conforming to male norms, much of which is portrayed in her androgynous body, boyish haircut, and man’s name (even the “stone” of her last name erases the emotional core of the character that could have been celebrated more fully than the weightless tear scene).

Instead of Gravity, the film possibly should have been titled Oxygen or Breathe, but Gravity ultimately does capture the weight of the male gaze and the weight of the male norm that anchor the motifs and theme of the film—regretfully, not elements celebrating Stone as a woman, but ones that reduce her to the same tired messages coming from Hollywood about the Great White Masculine Hope.

While the film appears to downplay Matt Kowalski (George Clooney)—the quintessential man’s man in film and life and Stone’s cavalier Obi-Wan Kenobi, always there (even in delusion) to make sure she bucks up—that secondary role proves to be a distraction because Stone must assume the qualities Kowalski would have played if the roles were reversed—lest we forget Clooney strips alone in films as well:

The larger message found in Gravity is the inability of mainstream films to celebrate women as women. Consider the superhero makeover of Katniss in the Hunger Games films, as revealed in the second film’s poster:

And Lisbeth Salander in the U.S. film version of The Girl with the Dragon Tattoo, notably her Batman-esque scenes in leather and on her motorcycle (as well as her snarled, “There will be blood”).

The Unbearable Lightness of Being a Woman

A week ago today, I was in the delivery room while my only daughter gave birth to my first granddaughter. That experience was surrounded by the professional brilliance of a nursing staff (all women) who provided my daughter the medical and emotional support that made a difficult and painful experience far less difficult than it could have been.

As a father, I was helpless, watching, worrying.

Once my granddaughter was born, and the baby and mother were healthy and safe, I could not stop considering how this day had held up to everyone the unbearable lightness of being a woman.

Yes, childbirth is a solitary thing, and maybe even heroic, but it is nothing like the rugged individualism myth (childbirth is communal and life-affirming; rugged individualism is competitive and conquering) and it is everything like the essential qualities of women that we should be celebrating: the selflessness, the endurance, and that which we call “maternal.”

But the nurses as well—with their professionalism and care—demonstrated a woman’s world, their pay and status secondary to the doctor (a man).

Just the day before the birth of my granddaughter, Nikki Lee wrote Ride like a girl, a blog exploring how riding a bicycle captures something like being a woman daily: vulnerability, being blamed even when a victim. Lee ends with:

These are just a few of the thousand little environmental microaggressions that you don’t have to deal with when you’re sitting behind the wheel of a car. Any individual one isn’t a big deal, and plenty of cyclists don’t pay active attention to them at all. After a while you just kind of deal with it, because listing out these small annoyances mostly serves to make you feel bad.

At the end of the day, you can always hang up your helmet and declare bike commuting “a great idea and all, but just not worth it”.

What if you didn’t have a choice?

And that brings me back to Gravity, where filmmakers do have choices, and audiences have choices.

Objectifying and reducing women to the male gaze appears to be the choice we are bound to, a gravity of another kind.