This is the first section of a paper that I wrote as part of an independent research project I completed during the spring ’17 semester at USC. Since its too long to post all at once, I’m breaking it into 3 sections for this blog.
[The paper is not in a particularly polished state, but maybe someone will enjoy it anyway…]
Intro and Ava
Alex Garland’s Ex Machina (2015), Johnathan Glazer’s Under the Skin (2014), and George Miller’s Mad Max: Fury Road (2015) are three recent films that deploy the female body as a tool for destabilizing (and redefining) what it means to be human. Released in the U.S. within a span of just over a year and running the gamut from more obscure arthouse darling (Under the Skin), to financially successful indie (Ex Machina), to major studio blockbuster (Mad Max: Fury Road), the films represent a spectrum of contemporary science fiction cinema. Despite the many differences between them, these works converge in a number of compelling, potentially productive ways. Importantly, all three feature women (of some kind) at their center. Even if these women diegetically differ in their precise form and origin, all inhabit bodies that serve as sites for working through the anxieties motivating this cluster of works. Ava (Alicia Vikander) in Ex Machina, The Female (Scarlett Johansson) in Under the Skin, and Imperator Furiosa (Charlize Theron) in Mad Max: Fury Road all challenge the purportedly fundamental categories of “human” and “woman” alike. In doing so, they call attention to the material nature of the body while also complicating the relationship of the body to human or emotional experience.
One way to begin disassembling the depiction of women and their bodies in these films is by considering them within the realm of the cyborg. In her widely influential “A Manifesto for Cyborgs,” Donna J. Haraway writes that the “cyborg is a cybernetic organism, a hybrid of machine and organism, a creature of social reality as well as a creature of fiction” (Haraway 50). Though Haraway expands the term considerably, it isn’t too far removed from more limited, “dictionary” definitions of “cyborg.” Interestingly, Furiosa is the only woman in Ex Machina (EM), Under the Skin (UtS) or Mad Max: Fury Road (MMFR) who fits such an image. EM’s Ava is an incredibly advanced AI created (and imprisoned) in a billionaire’s lab; as lifelike as she often seems, there is nothing truly “organism” about her. Meanwhile The Female in UtS (she’s never given a name) is an enigmatic alien who traverses Glasgow looking for men she can seduce and destroy. Though there is nothing in her appearance that directly signals her alien nature, she is neither human, nor machine, nor any literal fusion of the two. On the other hand, MMFR’s Furiosa is a woman living under a dictator in a post-apocalyptic wasteland. With her mechanical, prosthetic left arm, Furiosa’s body merges human flesh and inhuman machine in a way that Ava and The Female do not. And yet, as I demonstrate later in this piece, Furiosa is also the least monstrous, most clearly human among them. While Miller’s heroine does push against stereotypical depictions of her gender while also calling into question what it means to be human, she does not do so as boldly (or as bleakly) as her counterparts in EM and UtS. Though their bodies don’t physically combine the organic and the mechanical as Furiosa’s does, Ava and The Female are, in a sense, more cyborgian. Furiosa’s mechanical arm is hardly incidental, but it never threatens to obliterate or fully obscure her human origins. On the other hand (and as I argue below), Ava and the Female manage to be completely human and completely inhuman all at once. Rather than represent some combination of organic and inorganic, they reject any such distinctions; instead of mixing human with other, EM and UtS each in their own way collapses all difference between them, often with disastrous results.
For Haraway and many subsequent writers, the cyborg is a transgressive figure who works to blur and to complicate distinctions between human and machine as well as between human and inhuman more generally (Haraway 52). As Anne Balsamo writes, “cyborgs are a product of cultural fears and desires that run deep within our psychic unconscious. Through the use of technology as the means or context for human hybridization, cyborgs come to represent unfamiliar ‘otherness,’ one which challenges the connotative stability of human identity” (Balsamo 149, emphasis in original). Though Balsamo and Haraway both call attention to the fusion of the human with machines (or “technology”) when discussing the cyborg, the work that their images do is much more important than the specific form they take. The cyborg is an Other, but one that cannot be cleanly or completely separated from normality or the human. Like the monster in horror films, the cyborg is a figure which blurs boundaries (Creed 5, 11). According to Haraway, “the relation between organism and machine has been a border war” (Haraway 51). In part, the female-coded cyborgs of science fiction are a product of that very war; just as “the concept of the border is central to the construction of the monstrous in the horror film,” so too is it at the heart of the cyborgian (Creed 11). Like monsters “whose bodies signify a collapse of boundaries between human” and other, the (cyborg) women in EM, UtS, and MMFR “bring about an encounter between the symbolic order and that which threatens its stability” (Creed 10-11). Considering Ava, The Female, and Furiosa in tandem demonstrates some of the breadth of “cyborg” as a category while also underscoring the connections between women, the cyborgian, and the monstrous that writers like Creed and Haraway plug into. That said, they can also be used to challenge “cyborg” itself. For, where MMFR makes a point to reestablish Furiosa’s humanity (destroying her mechanical arm in the process), EM and UtS trade the cyborg’s recombination of categories for something closer to sheer simulation.
Despite the prevalence (and importance) of the cyborg in discussion of women’s bodies in science fiction film, it may actually be more fruitful to read Ava and The Female’s bodies as simulations. Moreover, even though EM, UtS, and MMFR all leave themselves open to psychoanalytic readings of gender and the female form, such is not my primary concern. Given the presence of both violated and violent women in all three films, reading them through the likes of Freud, Mulvey, or Creed has the potential to illuminate, unite, and distinguish them. That said, a more complete understanding of these films and the women they feature requires something more. Rather than read gender in EM, UtS, and MMFR from a predominantly feminist, psychoanalytic, or even a genre studies perspective (all worthwhile pursuits that I here leave to others), I use a substantial portion of this paper to focus on the material reality of Ava, The Female, and Furiosa’s bodies. In doing so, I situate them within Baudrillard’s conception of simulation as it is presented in his 1981 essay, “The Precession of Simulacra.” I also put the women (I use the term loosely) into contact with some of his ideas on prostheses as expressed in “Prophylaxis and Virulence.” Furthermore, in drawing out some of the differences between Garland, Glazer, and Miller’s films, how they conceive of the human, and how they understand the (cyborg) women at their centers, I also discuss Ava, The Female, and Furiosa’s (in)ability to experience emotion and to form attachments with others.
EM’s first image of Ava shows her (rather elegant, clearly feminine) silhouette in profile. Viewed this way, she could almost be a “real” human woman. She lacks hair and light shines through portions of her form, and even though she is made largely of metal mesh and circuitry, her outline is all but indistinguishable from that of the actress who plays her. Though Ava’s movements are a touch too precise to be truly organic, and though much of her machinery is in plain sight, her shape is all human. By introducing her in a way that emphasizes this fact, Garland can be seen to align Ava with Haraway’s cyborg, to situate her in a world where “the difference between machine and organism is thoroughly blurred” (Haraway 56). EM’s introduction of Ava simultaneously acknowledges and obscures her inhuman nature, thereby involving viewers in the same Turing test that her creator, Nathan (Oscar Isaac) asks his employee, Caleb (Domhnall Gleeson) to conduct on her. By the time viewers first see Ava, Nathan has already made it clear that he designed and built her, but Garland instructs viewers to remain uncertain about her all the same.
But Ava is no simple cyborg, no mere amalgamation of human machine. Rather, she can be regarded as fully machine and fully woman at the same time, which renders her all the more threatening to those who try to read her (namely, Nathan and Caleb). Early in his “The Precession of Simulacra,” Baudrillard claims that “Today abstraction is no longer that of the map, the double, the mirror, or the concept. Simulation is no longer that of a territory, a referential being, or a substance. It is the generation by models of a real without origin or reality: a hyperreal” (Precession 1). Such “hyperreal” unreality can be seen in much of Ava’s form, but it is especially apparent in her face. EM’s initial silhouette images of Ava show her from a distance and obscure her face, but once her face is revealed, it only adds to the uncertainty of her being. While the surface of Vikander’s “real” body is disguised with visual effects, her “real” face (though altered slightly to took smoother and have a more uniform texture) is left more or less intact. From the neck down, Ava is mostly metal, computer, and light (her hands and feet are covered with artificial skin), but there is nothing obviously mechanical about her face. In fact, if there is anything clearly artificial about this aspect of her appearance, it’s only that her countenance is almost too beautiful, that it’s “hyperreal” (Precession 1). All that separates Ava’s face from that of a human woman’s is that it is completely without blemish. Viewed in isolation, Ava’s face looks more like some airbrushed image of femininity in a perfume ad than it does an AI made in a sexist billionaire’s basement; though she is “actually” the latter, her face works to constantly challenge, and to undermine this fact.
In addition to occupying a space of hyperreality, Ava’s face can also be read as a “model of a real without origin or reality,” which further emphasizes her simulative nature. According to Nathan, he designed her face using Caleb’s porn search history. Not only is she carefully crafted to appeal to the young software engineer, but she is also a replication without a single origin. In EM’s diegesis, there is no one “real” woman whose appearance Ava duplicates. Instead, her face is an average of countless faces that Caleb has objectified. Ava’s face is both singular and a representation of numerous women—it simultaneously sets her apart from all other beings and challenges any claims she might have to originality or to a coherent identity. She is a copy without an original, what Haraway calls “simulacra” (Haraway 56). A manifestation (and a translation) of Caleb’s desires, Ava “is a virtual daydream turned into some kind of flesh” (Jonsson and Velmet). Moreover, for Caleb to look at her, is for him to confront himself. On one level, she is an artificial replication of his own interiority and past experiences, which blurs the edges of both their identities. Ava is machine, she is woman, and she is something else altogether.
In having Ava simulate numerous modes of existence as she does, Garland taps into postmodern anxieties concerning not just the fragmentation of identity, but it’s total dissolution as well. As Vivian Sobchack writes in her 1987 piece “Postfuturism”:
“[…] in a culture where nearly everyone is regularly alien-nated from a direct sense of self (lived experience commonly mediated by an electronic technology that dominates both the domestic sphere and the ‘private’ or ‘personal’ realm of the Unconscious), when everyone is less conscious of existence than of its image, the once threatening SF ‘alien’ and Other become our familiars—our close relations, if not ourselves.” (Sobchack 229)
Writing on cyborgs (and on Haraway’s conception of them), Anne Balsamo declares that “the cyborg is a social construction” which “illuminates a crucial dimension of postmodern identity: the fragmentation of subjectivity” (Balsamo 153). However, while Sobchack certainly does not deny such “fragmentation,” her focus in the passage above is on something different. Concerning the “Other” in science fiction—a category which includes the enigmatic, undoubtedly “threatening” Ava—Sobchack gestures toward the complete dissolution of any distinction between human and alien (Sobchack 229). Not only does identity break apart and undergo recombination in postmodernism, it is dissolved and simulated as well. Together, both EM and UtS (which I discuss in more detail shortly) support Sobchack’s claim that many works of “postmodern” science fiction “do not ‘embrace the alien’ in a celebration of resemblance, but ‘erase alienation’ in a celebration of similitude (Sobchack 294). But, if Baudrillard and EM (as well as UtS and MMFR) are to be believed, accepting simulation—and the dissolution of identity that comes with it—is a dangerous thing to do.
Once “the sovereign difference” that once “constituted the charm of abstraction” disappears, “the murderous power of images” reaches its full potential (Precession 2, 5). Thus, simulations like Ava become “murderers of the real, murderers of their own model, as the Byzantine icons could be those of divine identity” (Precession 5). Faced with a simulation of their own creation, both men in EM come to terrible ends. Though Nathan designs builds Ava, Caleb is partially responsible for her existence as well; not only do his porn preferences shape her face, but his interactions with her also inform her (simulated) personality and emotions (which I discuss below). As numerous moments throughout the film demonstrate—including one in which he tells Caleb, “I wrote down that other line you came up with. The one about how if I’ve invented a machine with consciousness, I’m not a man, I’m a God”—Nathan thinks of himself as a sort of “divine” entity in Ava’s life (Precession 5). But that isn’t enough to save him. Within moments of leaving her room for the first time, Ava kills her creator. Once she is free of the limitations Nathan places on her existence, Ava stabs him and leaves him to bleed out on the floor. Afterward, Ava ignores Caleb’s pleas for help, leaving him locked in Nathan’s compound, which is so far removed from the rest of society that there is little chance anyone will find him before he dies.
“‘Eras[ing] alienation’ in a celebration of similitude” results in the contemporaneous emphasis on and “absence” of “otherness,” which my reading of Ava has thus far worked to call attention to; but as Baudrillard writes, “the absence of otherness secretes another, intangible otherness: the absolute virus” (Sobchack 294; Prophylaxis 37). After stabbing Nathan and leaving Caleb to die, Ava puts on skin and clothes from Nathan’s older AI models (which he displays in closets like some sort of techno-Bluebeard). Fully clothed—and with her mechanical nature fully obscured—Ava then exits Nathan’s compound. Once outside, she boards the helicopter that Nathan originally sent for Caleb. In doing so, Ava, a simulation of a “real” woman, destroys and obscures her own origins. More importantly, she is not content merely to kill those who made her; she replaces them as well. By the end of EM, Ava is the only character left for viewers to identify with—real or not, she is all they have, and both the narrative and visual centers of the film belong solely to her; to help further illustrate the significance of this fact, I turn once again to Baudrillard:
“[…] the era of simulation is inaugurated by a liquidation of all referentials—worse: with their artificial resurrection in the system of signs, a material more malleable than meaning in that it lends itself to all systems of equivalences, to all binary oppositions, to all combinatory algebra. It is no longer a question of imitation, nor duplication, nor even parody. It is a question of substituting the signs for the real, that is to say of an operation of deterring every real process via its operational double, a programmatic, metastable, perfectly descriptive machine that offers all signs of the real and short-circuits its vicissitudes.” (Precession 2)
In deceiving and manipulating Caleb to secure her escape, and in killing both men and going out into the world as a “real” woman, Ava “short-circuits” the system that created her.
In reading Ava as a character who embodies simulation while extending beyond more straightforward definitions of the cyborg, it’s also illuminating to consider that her entire body—indeed, her entire being—can be regarded as prosthetic. With Haraway’s cyborg “mind, body, and tool are on very intimate terms,” but with Ava, it’s all but impossible to determine where “tool” ends and where “mind” and “body” begin (Haraway 56). There is a material unity to Ava that transcends the cyborg, a “hybrid” image built on the intersection of “technology […] with the body” (Haraway 50; Doane 110). Cyborgs are part human and part technology, and thus they can be understood as one of many “postmodernist strategies” that “subvert myriad organic wholes” (Haraway 52). However, there is nothing in Ava’s physical makeup that is part human—she is not a combination of flesh and tech; rather, she is a machine that appears to be a woman and a woman that appears to be a machine. Her form doesn’t fuse a “real” woman with cybernetic enhancement or technological prosthetic; instead, she is composed only of prosthetic—of a purely mechanical, manufactured body made to give shape to the artificial intelligence that Nathan develops. Importantly, Ava’s status as pure prostheses (much like her simulative nature) renders her all the more dangerous to the people and to the existing order that surround her. As Baudrillard claims, “the biological body, loses its natural defences in precise proportion to the growing sophistication of its prostheses” (Prophylaxis 35). Faced with a body that is entirely prostheses, the physically “biological” Nathan and Caleb don’t stand a chance.
Just before signaling the danger of advanced prostheses, Baudrillard also writes that “In a hyperprotected space the body loses all its defences. So sterile are operating rooms that no germ or bacteria can survive there. Yet this is the very place where mysterious, anomalous viral disease make their appearance” (Prophylaxis 35). In EM, Nathan’s compound serves as such a “sterile,” “hyperprotected” space. Not only does Nathan’s combination home, library, and AI prison exist in an isolated location far from prying eyes, but it is also largely windowless and virtually impenetrable. The rather empty, incredibly clean building is also crawling with surveillance cameras, which increase Nathan’s sense of control. And yet, under his very nose—from a glass room in which she is always visible to Nathan—Ava devises her creator’s destruction. No unwanted “germ or bacteria” could ever enter Nathan’s compound (not in the form of another person, anyway), but the place still gives birth to an “anomalous” AI, to a simulation with the power to reduce everything Nathan has worked to build there to rubble. At the very beginning of “Prophylaxis and Virulence,” Baudrillard writes that “The growing cerebrality of machines must logically be expected to occasion a technological purification of bodies. Inasmuch bodies are less and less able to count on their own antibodies, they are more and more in need of protection from the outside” (Prophylaxis 34). Even if Ava is miles away from anything Baudrillard had in mind while writing this, it remains useful for exploring EM all he same. In choosing to develop incredibly advanced AIs and in almost total isolation, Nathan precipitates his own destruction. With EM, Garland reenvisions Baudrillard’s “technological purification of bodies” as a destruction of bodies by the simulation of a body—by a machine so cerebral she exceeds “human” and “technological” alike.
In her “Technophilia: Technology, Representation, and The Feminine,” Mary Ann Doane describes cinema as sort of “prosthetic device […] a technological extension of the human body” that gives viewers access to vision and perception that they could never experience with their bodies alone (Doane 113). In EM, Ava too is a “prosthetic device,” but she is not an “extension” of any “human body”; instead, she renders all human bodies obsolete. Several days before Ava kills them both, Nathan and Caleb have a conversation that testifies to this fact. While discussing his work with Nathan, Caleb says “One day, the AIs are going to look back on us the same way we look at fossil skeletons on the plains of Africa. An upright ape living in dust with crude language and tools, all set for extinction.” Later in EM, Ava regards her creator with clear disdain saying, “Isn’t it strange, to create something that hates you?”; but as her constant simulation, her completely prosthetic form, and the end of the film all indicate, she may as well have replaced “hates” with “can stand in for.” In the presence of simulation, it is “impossible to isolate the process of the real, or to prove the real” (Precession 211, emphasis in original). The Turing test that Nathan asks Caleb to conduct is doomed from the start. Ava is far too sophisticated to be contained on either side of any “human”/“inhuman” divide, for she represents a perfection of simulacra in which, “Illusion is no longer possible, because the real is no longer possible” (Precession 19).
Before turning to The Female at the heart of UtS, (and then to Furiosa in MMFR) I’d like to add just a touch more dimension to my reading of Ava by briefly considering her relation to the realm of emotion. Throughout EM, Nathan repeatedly emphasizes the importance of feelings in Caleb’s interactions with Ava. For instance, when Caleb points out the nontraditional nature of Nathan’s Turing test, the genius-billionaire offers the following: “If I hid Ava from you so you could just hear her voice, she would pass for human. The real test is to show you that she’s a robot and then see if you still feel she has consciousness.” Later, after one of Caleb’s “sessions” with Ava, Nathan grows frustrated with Caleb’s careful responses to his queries saying, “The answer is, how do you feel about her? Nothing analytical, just how you feel.” Then, after the next session, Nathan reiterates his interest in emotion yet again: “Yesterday I asked you how you felt about her, and you gave me a great answer. Now the question is, ‘How does she feel about you?’” And yet, Nathan’s intense concern for Ava’s ability both to perform and to impact feelings may also set him up for failure. As Joelle Renstrom writes, “Ex Machina demonstrates why there can be no Turing test for emotions. Once a robot is advanced enough, it will be nearly impossible to discern whether it is an emotional actor or an emotional being” (Renstrom, emphasis in original). Interestingly, such (even if faintly) echoes Baudrillard’s description of the impossibility of simulating a crime convincingly, in which he writes that “the network of artificial signs will become inextricably mixed up with real elements […] in short, you will immediately find yourself once again, without wishing it, in the real, one of whose functions is precisely to devour any attempt at simulation, to reduce everything to the real—that is, to the established order itself” (Precession 20). Under simulation, the difference between “real” and otherwise collapses in on itself, making clear distinction between the two all but impossible. Thus, Caleb isn’t capable of making sure determinations concerning Ava’s emotions, as is seen in the way she manipulates his feelings to get him to help her escape. Such can also be seen to explain why exposure to Ava, the AI bodies in Nathan’s room, and Kyoko’s mechanical interior all cause Caleb to have a breakdown that ends with him cutting into his own flesh; according to Marysia Jonsson and Aro Velmet, Caleb’s self-injury is the result of him doubting “his own ‘authenticity’” (Jonsson and Velmet). He doubts “his ‘own authenticity,’” because Nathan’s AI women disregard the certain and the authentic entirely.
Just as it’s impossible to simulate crime under Baudrillard’s framework, so too is it “impossible to prove” whether an AI does or doesn’t “have genuine emotional experiences” (Renstrom). Even if AIs “don’t actually feel,” “they can appear as though they do,” and as Ava’s victory demonstrates, any difference between the two hardly matters as far as the simulation itself is concerned (Renstrom). “Simulating is not pretending”—“it is more complicated” and more treacherous (Precession 3). Ava’s “gender” and her behavior more generally both stem from “adaptation,” for it is “through her meetings with Caleb [that] she comes to understand the effects her feminine form has on him. Nathan’s problem however, is that he underestimates the power of her adaptation” (Jonsson and Velmet). Ava reads those she interacts with like a book, and she can decode faces so expertly that it is essentially impossible for anyone to lie to her without her noticing. That said, she herself is under no compulsion to reveal when she catches a lie, nor is she incapable of lying herself. Through the simulation of emotion, Ava gains a clear advantage over the people she interacts with. And yet, they also teach her how to perform those emotions in the first place. Writing on EM, Renstrom notes:
“For now, robots’ emotional capabilities are in the hands of everyone who interacts with them. Our relations with robots determine their emotional potency. If we relate to robots socially, not to mention romantically or sexually, then their emotional capabilities are a reflection of us. If robots can learn emotions through experience, then we will be their emotional guides—both a comforting and a terrifying thought.” (Renstrom)
Ava reflects Caleb and Nathan, and her actions are a direct result of the way they treat her. While simulation is at the heart of their shared demise, they are as much to blame for their deaths as Ava is. In EM, emotional interaction with simulation opens one up to manipulation and leaves one both internally and externally vulnerable to violent destruction.
 Another AI, Kyoko (Sonoya Mizuno), actually stabs Nathan first, but she is promptly struck down and is more or less abandoned by the narrative. Largely out of consideration for length, I do not focus on Kyoko here, but she is an important figure in the film all the same. It’s also worth noting that, unlike Ava, Kyoko is initially presented to viewers (and to Caleb) as a human woman, which further complicates her relation to simulation and reality alike.
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