Star Wars characters C-3PO, left, and R2D2 arrive at the American Cinematheque Award gala in Beverly Hills, California, on Monday, December 1, 2008. (AP Photo/Matt Sayles)
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The following excerpt from Tom Engelhardt’s book The End of Victory Culture is posted with permission from the University of Massachusetts Press. Part 1, “The Secret History of G.I. Joe,” can be found by clicking here.
1. “Hey, How Come They Got All the Fun?”
Now that Darth Vader’s breathy techno-voice is a staple of our culture, it’s hard to remember how empty was the particular sector of space Star Wars blasted into. The very day the Paris Peace Accords were signed in 1973, Richard Nixon also signed a decree ending the draft. It was an admission of the obvious: war, American-style, had lost its hold on young minds. As an activity, it was now to be officially turned over to the poor and nonwhite.
Those in a position to produce movies, TV shows, comics, novels or memoirs about Vietnam were convinced that Americans felt badly enough without such reminders. It was simpler to consider the war film and war toy casualties of Vietnam than to create cultural products with the wrong heroes, victims and villains. In Star Wars, Lucas successfully challenged this view, decontaminating war of its recent history through a series of inspired cinematic decisions that rescued crucial material from the wreckage of Vietnam.
To start with, he embraced the storylessness of the period, creating his own self-enclosed universe in deepest space and in an amorphous movie past, “a long time ago in a galaxy far, far away.” Beginning with “Episode IV” of a projected nonology, he offered only the flimsiest of historical frameworks—an era of civil war, an evil empire, rebels, an ultimate weapon, a struggle for freedom.
Mobilizing a new world of special effects and computer graphics, he then made the high-tech weaponry of the recent war exotic, bloodless and sleekly unrecognizable. At the same time, he uncoupled the audience from a legacy of massacre and atrocity. The blond, young Luke Skywalker is barely introduced before his adoptive family—high-tech peasants on an obscure planet—suffers its own My Lai. Imperial storm troopers led by Darth Vader descend upon their homestead and turn it into a smoking ruin (thus returning fire to its rightful owners). Luke—and the audience—can now set off on an anti-imperial venture as the victimized, not as victimizers. Others in space will torture, maim, and destroy. Others will put “us” in high-tech tiger cages; and our revenge, whatever it may be, will be justified.
In this way, Star Wars denied the enemy a role “they” had monopolized for a decade—that of brave rebel. It was the first cultural product to ask of recent history, “Hey! How come they got all the fun?” And to respond, “Let’s give them the burden of empire! Let’s bog them down and be the plucky underdogs ourselves!”
Like Green Berets or Peace Corps members, Lucas’s white teenage rebels would glide effortlessly among the natives. They would learn from value-superior Third World mystics like the Ho-Chi-Minh-ish Yoda in The Empire Strikes Back and be protected by ecological fuzzballs like the Ewoks in Return of the Jedi. In deepest space, anything was possible, including returning history to its previous owners. Once again, we could have it all: freedom and victory, captivity and rescue, underdog status and the spectacle of slaughter. As with the Indian fighter of old, advanced weaponry and the spiritual powers of the guerrilla might be ours.