This docility arouses some suspicions. Where does the truth of ecology lie? We could say that the suspicions are unfair, because of all possible zoos the San Diego is the most human, or rather, the most animal. But the San Diego zoo contains, in nuce, the philosophy that is rampant in such ecological preserves as Wild World or—the one we would choose as an example—Marine World Africa—USA in Redwood City, outside San Francisco. Here we can speak more legitimately of an Industry of the Fake because we find a Disneyland for animals, a corner of Africa made up of sandbars, native huts, palm trees, and rivers plied by rafts and African Queens, from which you can admire free-ranging zebras and rhinoceroses on the opposite shore; while in the central nucleus there is a cluster of amphitheaters, underground aquaria, submarine caves inhabited by sharks, glass cases with fierce and terribly poisonous snakes.
The symbolic center of Marine World is the Ecology Theater, where you sit in a comfortable amphitheater (and if you don’t sit, the polite but implacable hostess will make you, because everything must proceed in a smooth and orderly fashion, and you can’t sit where you choose, but if possible next to the latest to be seated, so that the line can move properly and everybody takes his place without pointless search), you face a natural area arranged like a stage. Here there are three girls, with long blond hair and a hippie appearance; one plays very sweet folk songs on the guitar, the other two show us, in succession, a lion cub, a little leopard, and a Bengal tiger only six months old.
The animals are on leashes, but even if they weren’t they wouldn’t seem dangerous because of their tender age and also because, thanks perhaps to a few poppy seeds in their food, they are somewhat sleepy. One of the girls explains that the animals, traditionally ferocious, are actually quite good when they are in a pleasant and friendly environment, and she invites the children in the audience to come up on stage and pet them.
The emotion of petting a Bengal tiger isn’t an everyday occurrence and the public is spurting ecological goodness from every pore. From the pedagogical point of view, the thing has a certain effect on the young people, and surely it will teach them not to kill fierce animals, assuming that in their later life they happen to encounter any. But to achieve this “natural peace” (as an indirect allegory of social peace) great efforts had to be made: the training of the animals, the construction of an artificial environment that seems natural, the preparation of the hostesses who educate the public. So the final essence of this apologue on the goodness of nature is Universal Taming.
The oscillation between a promise of uncontaminated nature and a guarantee of negotiated tranquillity is constant: In the marine amphitheater where the trained whales perform, these animals are billed as “killer whales,” and probably they are very dangerous when they’re hungry. Once we are convinced that they are dangerous, it is very satisfying to see them so obedient to orders, diving, racing, leaping into the air, until they actually snatch the fish from the trainer’s hand and reply, with almost human moans, to the questions they are asked.
The same thing happens in another amphitheater with elephants and apes, and even if this is a normal part of any circus repertory, I must say I have never seen elephants so docile and intelligent. So with its killer whales and its dolphins, its strokable tigers and its elephants that gently sit on the belly of the blond trainer without hurting her, Marine World presents itself as a reducedscale model of the Golden Age, where the struggle for survival no longer exists, and men and animals interact without conflict.
Only, if the Golden Age is to be achieved, animals have to be willing to respect a contract: In return they will be given food, which will relieve them from having to hunt, and humans will love them and defend them against civilization. Marine World seems to be saying that if there is food for all then savage revolt is no longer necessary. But to have food we must accept the pax offered by the conqueror. Which, when you think about it, is yet another variation on the theme of the “white man’s burden.” As in the African stories of Edgar Wallace, it will be Commissioner Sanders who establishes peace along the great river, provided Bozambo doesn’t think of organizing an illicit powwow with the other chiefs. In which case the chief will be deposed and hanged.
Strangely, in this ecological theater the visitor isn’t on the side of the human master, but on the side of the animals; like them, he has to follow the established routes, sit down at the given moment, buy the straw hats, the lollipops, and the slides that celebrate wild and harmless freedom. The animals earn happiness by being humanized, the visitors by being animalized. In the humanization of animals is concealed one of the most clever resources of the Absolute Fake industry, and for this reason the Marinelands must be compared with the wax museums that reconstruct the last day of Marie Antoinette.
In the latter all is sign but aspires to seem reality. In the Marinelands all is reality but aspires to appear sign. The killer whales perform a square dance and answer the trainers’ questions not because they have acquired linguistic ability, but because they have been trained through conditioned reflexes, and we interpret the stimulus-response relationship as a relationship of meaning. Thus in the entertainment industry when there is a sign it seems there isn’t one, and when there isn’t one we believe that there is. The condition of pleasure is that something be faked. And the Marinelands are more disturbing than other amusement places because here Nature has almost been regained, and yet it is erased by artifice precisely so that it can be presented as uncontaminated nature.
This said, it would be secondhand Frankfurt-school moralism to prolong the criticism. These places are enjoyable. If they existed in our Italian civilization of bird killers, they would represent praiseworthy didactic occasions; love of nature is a constant of the most industrialized nation in the world, like a remorse, just as the love of European art is a passion perennially frustrated. I would like to say that the first, most immediate level of communication that these Wild Worlds achieve is positive; what disturbs us is the allegorical level superimposed on the literal one, the implied promise of a 1984 already achieved at the animal level. What disturbs us is not an evil plan; there is none.
It is a symbolic threat. We know that the Good Savage, if he still exists in the equatorial forests, kills crocodiles and hippopotamuses, and if they want to survive the hippopotamuses and the crocodiles must submit to the falsification industry: This leaves us upset. And without alternatives. The trip through the Wild Worlds has revealed subtle links between the worship of Nature and the worship of Art and History. We have seen that to understand the past, even locally, we must have before our eyes something that resembles as closely as possible the original model. There can be no discussion of the White House or Cape Kennedy unless we have in front of us a reconstruction of the White House or a scale-model of the Cape Kennedy rockets.
Knowledge can only be iconic, and iconism can only be absolute. The same thing happens with nature; not only far-off Africa but even the Mississippi must be re-experienced, at Disneyland, as a reconstruction of the Mississippi. It is as if in Rome there were a park that reproduced in smaller scale the hills of the Chianti region. But the parallel is unfair. For the distance between Los Angeles and New Orleans is equal to that between Rome and Khartoum, and it is the spatial, as well as the temporal, distance that drives this country to construct not only imitations of the past and of exotic lands but also imitations of itself.
The problem now, however, is something else. Accustomed to realizing the Distant (in space and in time) through almost “carnal” reproduction, how will the average American realize the relationship with the supernatural?
If you follow the Sunday morning religious programs on TV you come to understand that God can be experienced only as nature, flesh, energy, tangible image. And since no preacher dares show us God in the form of a bearded dummy, or as a Disneyland robot, God can only be found in the form of natural force, joy, healing, youth, health, economic increment (which, let Max Weber teach us, is at once the essence of the Protestant ethic and of the spirit of capitalism).
Oral Roberts is a prophet who looks like a boxer; in the heart of Oklahoma he has created Oral Roberts University, a sciencefiction city with computerized teaching equipment, where a
“prayer tower” looking something like a TV transmitter sends out through the starry spaces the requests for divine aid that arrive there, accompanied by cash offerings, from all over the world, via Telex, as in the grand hotels. Oral Roberts has the healthy appearance of a retired boxer who isn’t above putting on the gloves and trading a few punches every morning,
