This will hopefully be the first of a series of regular (or irregular) contributions from one Victor De Oliveira, a tubby Brazilian with a penchant for writing screenplays and esoteric bullshit not many people would care to read. Except you, because you’re all lovely, intelligent people. Right? Recently he placed as a finalist in the First Glance Films Screenplay Competition, and after a period of depression involving an endless bottle of Jack Daniels and lots of “cutting,” he emerged from his cave and wrote this. Victor likes puppies and Phillip K. Dick, and is one opinionated motherfucker. He’ll fit in nicely here. Enjoy!

I don’t generally find children to be scary. I know, weird. So I don’t often watch movies that feature bad seed, because, well, that shit is kind of cheesy. But recently I gave in to some preternatural whim (I am a physicalist after all) and sat down to watch Christian Alvart’s Case 39. More than anything, I think Ian McShane did it. I blame him. I was hoping that Swearengen was going to break through at some point and there’d be at least one scene where, amidst sloppy fellatio, he’d give in to some monologizing impulse and talk about his abusive childhood, and headless heathens, liberally applying “fuck”, “shit” and “cocksucker” with Victorian eloquence and felicity. I was disappointed.
I’m not really interested in talking about the movie. I’m far more interested in trying to work out just why there have been so many of these films recently. Aeons ago, I think one could argue that it was due to the shock of encasing so much evil in something that is so benign, innocent and small. Much of horror, after all, is based on perversion. I consulted with my pastor and he said that the last time this opinion was valid was roughly 5,000 years ago, when the world was yet young and man was knocking about with the dinosaurs. I’m willing to admit that an irregular, timid movie-going crowd may still feel same faint pulse from the evil’s corporeal form, but surely this can’t be enough to justify a slew of films.
I’m of the opinion that we are culturally susceptible to a fear of children now, more than ever before and that this is a mental prison of our own social construct. Films like Case 39 have at root more in common with Law Abiding Citizen than with their horror brothers and sisters. This is why: The fear we are exposed to in these cases is not a fear of the unknown, or of evil incarnate, instead, it is a fear of systemic paralysis or injustice.
There are generally four kinds of peril one encounters in a horror film – existential, moral, asset and legal. Existential terror is a terror that menaces the continuity of life, the end result of which is death. Moral terror jeopardizes sanity and souls (a fate worse than death). Asset terror robs us of the things that enrich our lives (imagine an unknown assassin intent on rubbing out everyone you love while leaving you unharmed). Legal terror mitigates protagonist actions, and is a consequence of how we relate and ultimately deal with other terrors. In traditional horror, the legal aspect is light, if not altogether absent. Very rarely do we have protagonists in the midst of crises stop to ask the always germane, “What are we going to do about all of these bodies?” If the protagonist is responsible for a death, he/she is always vindicated through defense, and the Dead Thing is either a thing or another adult human. The legal threat is distant, especially in light of everything else they’ve been through.
This framework is inverted in the bad seed story. There is existential, potentially even moral terror, but the greatest terror is one of paralysis, especially for the parent. A parent is responsible for their child for eighteen years. They are legally bonded, and the welfare of their child is a legal obligation. Failure to meet such obligation is loaded with all sorts of unsavory, punitive checks (prison, loss of employment, loss of standing, prison, prison, prison rape, social stigma, damages, lawyer fees, loss of livelihood, prison, prison rape, loss of autonomy, etc.) – in short, failure to meet such obligations will really muck up one’s pretty, considered little life.
It wasn’t very long ago that children were chattel property to be done with as we pleased. Child labor laws have been present for a scant century, mandatory education even less so, and discipline was something enforced with a belt, a switch, and a fist. Now we fret over what we feed them, what activities they engage in, what they watch, the languages they’re exposed to, and whether or not the people who tend over them while we work actually have three-dimensional lives (Do they drink, do they sometimes think about sex, are they on occasion unhappy with their existence?) because everything and anything that hints at the darker aspects of our psyche will surely lead to rape in sadistic cult rituals serving to strengthen the rule of Satan on this Earth (mid-eighties to early nineties, I’m looking at you). Only virginal sentinels will do when it comes to the care of our children. And this paranoid, shadow-McCarthyism that sees every adult (especially males) as potential killers, kidnappers, and rapists, has lead to an unforgiving gallows-structure of laws, laws that we demand in the protection of our children. These laws find their most visible expression in a bulging, useless sex offender registry that destroys countless, nameless lives while offering up an illusion of security that is shattered again and again every single day.
Why have we built this system? Because we live in a country where gen Xers and Yers are attempting to atone for the sins of their absent parents and broken homes, trying to be some ridiculous paragon of paranoid love, and manifesting their disappointments and their fears within the confines of the justice system. Poorly conceived and even more poorly understood, they never imagined that the system of protection they cried for could turn on them, could see them as the child murderer, the abuser, the neglecter. Or maybe as a culture, we have some tenuous conception of just how easy it is to pass from one side of the line to the other. Maybe that’s the source of the anxiety, the fear that has given rise to so many renditions and explorations of the same paralyzing theme: What if our children spoil, go rotten? What if they are bad to the core; evil genetically, shade-bound spiritually? I’m sure such thoughts flash-fire from peripheral neuron to peripheral neuron as parents encounter those moments when child cruelty passes into the terrain of the incomprehensibly absurd, or the way a child can manifest their superiority over a pet in an instance of abuse. What’s hiding behind those eyes, behind that face?
The product: Our interactions with children are moderated by the state, by the system we have built. It is very hard to convince agents of the state that what they perceive as infanticide was actually an act of heroic self-defense against the ancient half-fish goddess Atargatis in the form of an eight year old girl. Crazy, I know. So that even though mounting evidence tells us KILL IT WITH FIRE, the protagonist constantly has to justify their inaction with – This is a child, do you know what they do with child murderers in the slammer? And so the horror is given ground, is nurtured, is allowed to grow until it finally culminates into a moment of absolute moral crisis where the protagonist allows themselves to die, or transgresses the line and kills a child (and the evil within it). This is the moment where legally, the character has joined the ranks of countless child murderers to be dealt with an iron fist. The supernatural may have passed, but the Kafkaesque horror of the system we’ve built lies ahead.
That’s the best I can do. That’s why I think we find children scary. Because we’ve disempowered ourselves by valuing them too highly; by infantilizing children (making them more innocent, more “child-like” than they may actually be) we’ve built our cage. Or, infantilizing is inadequate and absurd. What we’ve done to children is this: We’ve dehumanized them.
I may try to throw something else together for you cats. While I busy myself with that, here’s your line of contemplation for the week: Why are homeless people so into Jesus?
Adios!