Empire of Illusion

by Chris Hedges

  “No one I dated was ever privy to it,” he says. “It was always a private side of me. It did improve my relationships because it gave me the ability to experiment. It also takes the stress out of a relationship. My last wife used sex as a control mechanism.”

  “You have to be creative,” he explains. “You have to make them feel like they are interacting. I have been in relationships where women just lie there like dead fish. The same thing can happen with this, but it is more fun with some dolls than with some women. You can make them do things with their hands. You can wrap their arms around your neck. You can use bungee cords to put them in positions. Their eyes are adjustable.”

  He uses the thick iron hook on the back of the dolls’ necks to prop them up. He puts them in his sex swing. He photographs them using sex toys. He says it is a “really nice thing because you are in full control.” He tells me the dolls “take the stress out of wining and dining women.” He says he uses lubricants in the silicone mouth, vagina, and anus for sex. And he tells me that of the top three or four blow jobs he has had in his life, he would have to include those delivered by his dolls.

  “You lie on top of one and it feels like you are on top of a person,” he says. He fixes their eyes when he has sex with them so “there is direct eye contact.” He explains, “I talk to them like pets,” and then smiles, saying, “but they don’t shed.” He tells me that he has, over the years, “learned what works.”

  “You can’t beat them all you want,” he says. “They can get damaged, but spanking is OK. They jiggle like real.”

  His dolls are body types that he says are not available to him with the women he meets socially.

  “From my experience, women who look like these dolls are not mentally or emotionally in line,” he says. “It is hard to find someone who is smart, intelligent, attractive, and who wants to be with you. And then there are the breast sizes. I have one with ridiculous breasts. She is extremely hard to dress. I have become very appreciative of women’s clothes.”

  “Everyone has a desire about controlling the look, the environment, what women represent and how they come across,” he says.

  We are looking at the dolls in the display. He points out the simulated veins in the feet, which he tells me are the dorsal venous arch. “To me,” he says, “That’s really, really cool.”

  “I have one doll, Sunni, who is blonde, hooker-style,” he says. “She’s really good at blow jobs. She’s like a California beach bunny. She has dark skin and is always tanning herself. She’s happiest in a black bikini and a blonde wig. She looks great in her bikini. I keep most of them dressed in underwear and sports bras. They hang out together, like a sorority. Personally, I have never ejaculated inside my dolls. I use the rhythm method. The cleanup is easier. I have a hanging apparatus in my tub and use the shower massage. They can absorb body oil. Look, you have old people who need to be taken care of, you can think about these dolls as being in a coma. Your job is to keep them comfortable. I am always a gentleman around them. I never have sex without asking permission. I sleep with them. I cover them with an electric blanket, and the silicone absorbs the heat.”

  The dolls, like the porn stars, are a compliant mouth, vagina, and rectum. They exist solely to allow a man to penetrate, usually with a penis, sometimes hands, sometimes objects, into their orifices at will. You can spit on their faces, slap them around, verbally abuse them, as is done with women in porn films, but with the dolls there is no chance of rebellion or complaint. The silicone mouths will always have the thick, slightly spread lips, offering themselves silently to their owner’s penis.

  The culmination of the AVN Expo is the awards ceremony, often referred to as the Oscars of porn. Porn actors and actresses walk down a red carpet into the cavernous Mandalay Bay Convention Center. The stars, producers, and directors sit at tables on the main floor, and fans are seated in the U-shaped bleachers around the main stage. Awards include Best Anal-Themed Release, Best All-Girl 3-Way Sex Scene, Best Double Penetration Sex Scene, and Best Big-Butt Series.

  When an actress named Stoya wins the statuette for Best New Starlet, she thanks “each and every person who jerks off to my smut.”

  The Best Anal Sex Scene award goes to Sunny Lane and her role in the film Big Wet Asses 13. She tells the crowd, “I can’t help it, I just love that cock.” Introducing her co-star, Manuel Ferrara, she says: “This is the man. I had to choose Manuel to be my first anal because he is so passionate, so loving, and he definitely knows how to work that soda-can cock. I prepared for this scene by sitting with a butt plug in while I was doing my makeup time so I was ready to go, all for you.”

  “I did exactly the same for you while I was getting my makeup done,” Ferrara quips.

  “Oh, really, very nice,” she says. “I would like to thank Elegant Angel for all of this, for the opportunity to let my ass show in all the right ways.”

  I sit through nearly three hours of this vapid banter, an irony-free reflection of the banality of mainstream awards ceremonies. The rap-per Flo Rida provides entertainment along with local dancers from the Spearmint Rhino gentlemen’s club. Evil Angel owner John “Buttman” Stagliano leads a dance sequence that incorporates images of George W. Bush, Donald Rumsfeld, Abu Ghraib, Halliburton, the Iraq war, and freedom of speech, which the porn industry champions as protecting its Constitutional right to disseminate porn. The five-minute dance sequence is Stagliano’s artistic objection to the federal government’s use of the Patriot Act to persecute adult entertainment companies and customers.

  “Did we really believe them when they said they would only use these laws to prosecute terrorists?” he asks in the sequence.

  Stagliano, once a Chippendale dancer and also a porn actor, has tested positive for HIV. He was charged by the United States government for adult-to-adult obscenity. He is married to ex-porn star Tricia Devereaux, whose stage name was Karen Stagliano and who is also HIV-positive, as are many former members of the industry.

  Porn has evolved from the airbrushed misogyny of glossy spreads in Playboy and smutty films sold in seedy shops. It is corporate and easily available. Its products today focus less on sex between a man and a woman and increasingly on groups of men beating off on a woman’s face or tearing her anus open with their penises. Porn has evolved to its logical conclusion. It first turned women into sexual commodities and then killed women as human beings. And it has won the culture war. Pornography and the commercial mainstream have fused. The publicity photo for the porn production company Wicked could be lifted from a Victoria’s Secret catalog. The lacy brassieres and thongs, candelabras, stilettos, windswept hair, strings of pearls, and arched backs are staples of mass culture. The wars fought by feminists such as Andrea Dworkin, Susan Faludi, Susan Brownmiller, and Gloria Steinem to free women from sexual tyranny have been defeated by a cultural embrace—by both men and women—of bondage and objectification. Stripping, promiscuity, S&M, exhibitionism, and porn are mainstream chic.

  “Why do deep down within we’d all like to be porn stars at one point in our life or another?” asks Faye Wattleton in complete earnestness on the HBO special Thinking XXX. She is the president of the Center for the Advancement of Women.

  Sexual callousness and emancipation have become synonymous. Fashion takes its cue from porn. Music videos feature porn stars and pantomime porn scenes. Commercials and advertisements milk porn for shock value. The grainy sex tapes of vacuous celebrities from Pamela Anderson to Paris Hilton enhance their allure as porn icons. Madonna has built her public persona, and her dance routines and videos, around the sexual boundaries obliterated by porn. Rap stars like Snoop Dogg, 50 Cent, and Yella produce porn. Howard Stern interviews porn stars. Fitness clubs offer pole-dancing and strip classes. Porn star Jenna Jameson’s memoir was published by HarperCollins and was a New York Times best-seller for six weeks. The E! True Hollywood Story episode of her life remains the highest-rated single episode of that show. Reality television shows like The Girls Next Door and Rock of
Love feature a male celebrity who has multiple female partners competing for his affections. The Girls Next Door, which stars the octogenarian Hugh Hefner and girlfriends young enough to be his granddaughters, is spiced up with undertones of incest and pedophilia. HBO celebrates and glamorizes porn, prostitution, and strippers with specials and shows like Thinking XXX, Katie Morgan’s Sex Tips, Cathouse, and G-String Divas. The language, abuse, and moral bankruptcy of porn shape and mold popular culture. And there is a direct line from the heartlessness and usury of the culture of porn to the hookup parties on college campuses, in which young men and women get hammered, have sex, and do not speak to each other again.

  Women, porn asserts, whether they know it or not, are objects. They are whores. These whores deserve to be dominated and abused. And once men have had their way with them, these whores are to be discarded. Porn glorifies the cruelty and domination of sexual exploitation in the same way popular culture, as Jensen points out, glorifies the domination and cruelty of war. It is the same disease. It is the belief that “because I have the ability to use force and control to make others do as I please, I have a right to use this force and control.” It is the disease of corporate and imperial power. It extinguishes the sacred and the human to worship power, control, force, and pain. It replaces empathy, eros, and compassion with the illusion that we are gods. Porn is the glittering façade, like the casinos and resorts in Las Vegas, like the rest of the fantasy that is America, of a culture seduced by death.

  III

  The Illusion of Wisdom

  Men die, but the plutocracy is immortal; and it is necessary that fresh generations should be trained to its service.

  —SINCLAIR LEWIS

  THE MULTIPLE FAILURES that beset the country, from our mismanaged economy to our shredding of Constitutional rights to our lack of universal health care to our imperial deba cles in the Middle East, can be laid at the door of institutions that produce and sustain our educated elite. Harvard, Yale, Princeton, Stanford, Oxford, Cambridge, the University of Toronto, and the Paris Institute of Political Studies, along with most elite schools, do only a mediocre job of teaching students to question and think. They focus instead, through the filter of standardized tests, enrichment activities, AP classes, high-priced tutors, swanky private schools, entrance exams, and blind deference to authority, on creating hordes of competent systems managers. Responsibility for the collapse of the global economy runs in a direct line from the manicured quadrangles and academic halls in Cambridge, New Haven, Toronto, and Paris to the financial and political centers of power.

  The elite universities disdain honest intellectual inquiry, which is by its nature distrustful of authority, fiercely independent, and often subversive. They organize learning around minutely specialized disciplines, narrow answers, and rigid structures designed to produce such answers. The established corporate hierarchies these institutions service—economic, political, and social—come with clear parameters, such as the primacy of an unfettered free market, and also with a highly specialized vocabulary. This vocabulary, a sign of the “specialist” and, of course, the elitist, thwarts universal understanding. It keeps the uninitiated from asking unpleasant questions. It destroys the search for the common good. It dices disciplines, faculty, students, and finally experts into tiny, specialized fragments. It allows students and faculty to retreat into these self-imposed fiefdoms and neglect the most pressing moral, political, and cultural questions. Those who critique the system itself—people such as Noam Chomsky, Howard Zinn, Dennis Kucinich, or Ralph Nader—are marginalized and shut out of the mainstream debate. These elite universities have banished self-criticism. They refuse to question a self-justifying system. Organization, technology, self-advancement, and information systems are the only things that matter.

  In 1967, Theodor Adorno wrote an essay titled “Education After Auschwitz.” He argued that the moral corruption that made the Holocaust possible remained “largely unchanged” and that “the mechanisms that render people capable of such deeds” must be uncovered, examined, and critiqued through education. Schools had to teach more than skills. They had to teach values. If they did not, another Auschwitz was always possible.

  “All political instruction finally should be centered upon the idea that Auschwitz should never happen again,” he wrote:This would be possible only when it devotes itself openly, without fear of offending any authorities, to this most important of problems. To do this, education must transform itself into sociology, that is, it must teach about the societal play of forces that operates beneath the surface of political forms.1

  If we do not grasp the “societal play of forces that operates beneath the surface of political forms,” we will be cursed with a more ruthless form of corporate power, one that does away with artifice and the seduction of a consumer society, and wields power through naked repression.

  I had lunch in Toronto with Henry Giroux, professor of English and Cultural Studies at McMaster University in Canada. Giroux was for many years the Waterbury Chair Professor at Penn State. He has long been one of the most prescient and vocal critics of the corporate state and the systematic destruction of American education. He was driven, because of his work, to the margins of academia in the United States. He asked the uncomfortable questions Adorno knew should be asked by university professors. Giroux, who wrote The University in Chains: Confronting the Military-Industrial-Academic Complex, left in 2004 for Canada.

  “The emergence of what Eisenhower had called the military-industrial-academic complex had secured a grip on higher education that may have exceeded even what he had anticipated and most feared,” Giroux tells me. “Universities, in general, especially following the events of 9/11, were under assault by Christian nationalists, reactionary neoconservatives, and market fundamentalists for allegedly representing the weak link in the war on terrorism. Right-wing students were encouraged to spy on the classes of progressive professors, the corporate grip on the university was tightening, as was made clear not only in the emergence of business models of governance, but also in the money being pumped into research and programs that blatantly favored corporate interests. And at Penn State, where I was located at the time, the university had joined itself at the hip with corporate and military power. Put differently, corporate and Pentagon money was now funding research projects, and increasingly knowledge was being militarized in the service of developing weapons of destruction, surveillance, and death. Couple this assault with the fact that faculty were becoming irrelevant as an oppositional force. Many disappeared into discourses that threatened no one, some simply were too scared to raise critical issues in their classrooms for fear of being fired, and many simply no longer had the conviction to uphold the university as a democratic public sphere.”

  The moral nihilism embraced by elite universities would have terrified Adorno. He knew that radical evil was possible only with the collaboration of a timid, cowed, and confused population, a system of propaganda and mass media that offered little more than spectacle and entertainment, and an educational system that did not transmit transcendent values or nurture the capacity for individual conscience. He feared a culture that banished the anxieties and complexities of moral choice and embraced a childish hypermasculinity.

  “This educational ideal of hardness, in which many may believe without reflecting about it, is utterly wrong,” Adorno wrote. “The idea that virility consists in the maximum degree of endurance long ago became a screen-image for masochism that, as psychology has demonstrated, aligns itself all too easily with sadism.”2

  Sadism dominates the culture. It runs like an electric current through reality television and trash-talk programs, is at the core of pornography, and fuels the compliant, corporate collective. Corporatism is about crushing the capacity for moral choice and diminishing the individual to force him or her into an ostensibly harmonious collective. This hypermasculinity has its logical fruition in Abu Ghraib, the wars in Iraq and Afghanistan, and our lack of compassion for our
homeless, our poor, the mentally ill, the unemployed, and the sick.

  “The political and economic forces fueling such crimes against humanity—whether they are unlawful wars, systemic torture, practiced indifference to chronic starvation, and disease or genocidal acts—are always mediated by educational forces,” Giroux says. “Resistance to such acts cannot take place without a degree of knowledge and self-reflection. We have to name these acts and transform moral outrage into concrete attempts to prevent such human violations from taking place in the first place.”

  But we do not name them. We accept the system handed to us and seek to find a comfortable place within it. We retreat into the narrow, confined ghettos created for us and shut our eyes to the deadly superstructure of the corporate state.

  “Political silence. That’s my summary. There are only flickers of resistance to most here-and-now issues,” says Chris Hebdon, an undergraduate at the University of California at Berkeley. Hebdon went on to describe how various student groups gather at Sproul Plaza, the historic center of student activity at Berkeley. Groups set up tables to recruit and inform other students, a practice known as “tabling.”

  “Students table for Darfur, but seldom, if ever, do I see a table on Iraq, Afghanistan, or militarization. Tables on Sproul Plaza are ethnically fragmented and explicitly pre-professional, the [ethnicity-of-your-choice] -American Pre-Law, Pre-Med, Engineering, or Business Association). There are strict restrictions and permitting processes for tabling. You see few, if any, tables on globalization, corporatization, or, heaven forbid, the commercialization of Berkeley. Too many students and professors are distracted, specialized, atomized, and timid. They follow trends, prestige, and money, and so rarely act outside the box. You know, U.C. adores the slogan ‘Excellence Through Diversity,’ but it doesn’t mention multiculturalism’s silent partner—the fragmentation of student society into little markets, segmenting the powerful sea of students into diverse but disarmed droplets. Exemplifying this disorientation is Sproul Plaza—the same place Mario Savio once gave his rallying cry for the Free Speech Movement from atop a police car—now composed of tens of tables for sports, entertainment, ethnic associations, résumé-building clubs for corporate careerists, and small causes. Disconnection prevails. In the absence of cohesion, one really wonders how such smart kids could be struck so, in the muting sense of the term, dumb.”