Le Camp des Saints is a 1970s anti-immigration novel that remains eternally relevant due to the efforts of pro–immigration activists. Every few months a new op-ed appears somewhere informing the reader that this book exists and is evil and racist. Like Valerie Solanas’s SCUM Manifesto, it’s hard to defend, easy to mock, and a useful albatross to hang around your opposition’s neck. Voltaire said “oh Lord, make my enemies ridiculous.” Saints is such an effective clown nose that it will remain in print for the next hundred years, or forever.

The setting is a dystopia. Overpopulation has turned the Third World into a simmering Malebolge of starvation and poverty, and a sea of refugees threaten to overwhelm the West (while deluded liberal politicians tunnel holes in the walls). The crisis reaches a head when an army of Indians (enabled by a weak, dissimulating “atheist philosopher” called Ballan) hijack a fleet and sail for France. As the armada approaches, the government faces a choice: should the refugees be allowed in? They deliberately only packed enough supplies for a one-way trip, and they’ll die if turned away.

To state the obvious, the book is indeed bigoted. Raspail does not like foreigners. They’re described as “a mass of human flesh”, “a million flailing savages”, “a river of sperm”, “unbridled, menacing hordes”, “cholera-ridden and leprous wretches”, “columns of ants on the march”, a “numberless, miserable mass”, “a welter of dung and debauch”, and more. Tolkien didn’t write about orcs with such vituperation.

Saints might be the most splenetic book to achieve mainstream success in a century.  It’s written in squalling, thundering prose that seems shouted at the reader through a bullhorn. Characters are illustrated in one broad stroke, and usually never a second one. In the first pages we meet the first of many strawmen of the pro-immigration left – a white college kid who has embraced Islam and atheism simultaneously (?), is helping the refugees make landfall so they can destroy French culture (?!) and who wants to rape his sister (?!?!). But first he’s going to smoke pot and shoot dope on the beach. This character amazed me: caricatures that broad normally only appear in Jack Chick tracts.

Saints is a queasy and miserable nightmare. I doubt many finished it, and the ones who did probably didn’t immediately plan a re-read. But it has an intensity to it, and once you adjust to the content, it’s strangely readable. Raspail has a “Nouveau French” prose style that’s equal parts classicist and camp (“there was no lack of clever folk, willing, from the start, to spread endless layers of verbal cream, spurting thick and unctuous from the udders of their minds”). It’s a book written out of passion, not cynicism.

The moral issues Saints raises are interesting and important, however much you disagree with the book’s handling of them.

Race is a stalking horse for Raspail’s true issue: overpopulation. The Indians aren’t bad because they’re Indians, they’re bad because there are too many of them. They reproduced to excess, used up all their country’s resources, and now want to take other countries down with them. This might seem a distinction without a difference, but it creates a covalence with many thinkers and intellectuals from the period, not all of whom were on the far right.

Overpopulation was much on the public mind in the 70s (and 80s, and 90s). The ghost of Thomas Malthus^[1](For the record, Malthus was an original and clever thinker, but he made mistakes. His argument was that human population must increase exponentially – two people, four people, eight people … Continue reading) began stirring and rattling chains. “The population is doubling every forty years! How will we feed, clothe and house them all? What happens to the environment? We’re going to be back in the bad old days: wars, famines, plagues, deforestation. Wouldn’t it be kinder for everyone if we could…*cough*…control the population somehow?”

This is why your Infowars-obsessed dad keeps finding quotes by “elites” such as Ted Turner about reducing the population. It’s also the reason The Camp of the Saints was published by a mainstream press and read by academics, instead of “published” by a hand-cranked press at a neo-Nazi farmstead and “read” by the prosecution at the author’s own hate speech trial. “There’s too many people, and lots of them will have to die,” absolutely wasn’t a fringe viewpoint fifty years ago, and Raspail’s hymn had many voices in the choir, although most hid their views in liberal language.

In 1968, Paul Erlich wrote The Population Bomb, full of cheery asides like “the battle to feed all of humanity is over”, and “hundreds of millions of people are going to starve to death.” The book sold hundreds of thousands of copies and got its author on NBC’s Tonight Show. In 1995 Lester R. Brown wrote a book called Who Will Feed China? (making China sound like the monster in Little Shop of Horrors, ravenously eating), complete with a photo of sad-looking Chinese kids on the cover. Radical leftist Pentti Linkola spent decades recommending drastic population reductions by coercive means, as seen in his famous “lifeboat ethics” metaphor.

“What to do, when a ship carrying a hundred passengers suddenly capsizes and there is only one lifeboat? When the lifeboat is full, those who hate life will try to load it with more people and sink the lot. Those who love and respect life will take the ship’s axe and sever the extra hands that cling to the sides.”

Note that these brutal “sever the extra hands” solutions were always directed at brown people. White people used far more than their share of the planet’s resources, but somehow it was always the mother in Senegal with seven children dooming the world. It’s an uncomfortable legacy that the left has spent a lot of time grappling with since (Google “eco-fascism” for more), and if you want to throw tomatoes at Raspail, save a few ripe ones for the 70s environmentalist movement, too.

But how the years condemn. Here’s Raspail’s introduction.

I HAD WANTED TO WRITE a lengthy preface to explain my position and show that this is no wild-eyed dream; that even if the specific action, symbolic as it is, may seem farfetched, the fact remains that we are inevitably heading for something of the sort. We need only glance at the awesome population figures predicted for the year 2000, i.e., twenty-eight years from now: seven billion people, only nine hundred million of whom will be white.

This year arrived twenty years ago, but Raspail’s world did not come with it. Something happened instead that he didn’t expect: the Third World began rising out of poverty. The choice between saving the poor and saving ourselves never occurred: we can do both. The game is survival is not always zero-sum.

But I’m interested in the moral quandary Raspail poses. First, let’s grant his scenario. A million Indians are waiting to enter France. If they, they’ll destroy Western civilization (in the same sense that Spanish invasion of the new world “destroyed” the Meso-American civilizations). Don’t ask questions. This is the choice. What’s the correct thing to do?

I think the refugees should still be allowed in. Killing a million people is bad. And although the death of Western civilization might be worse, you’re weighing a certain bad at probability 1 (a million people will definitely die if we sink the ships), vs a maybe-bad at probability <1. How sure are we that Western civilization will be destroyed? We might have misunderstood the situation. It might be that Western civilization passes without mass suffering. The two evils aren’t equivalent. Throwing a brick blindly into a crowded shopping mall isn’t the same as throwing it in a remote wilderness, even though you can conceivably injure people in both cases.

Comparisons between Third World immigrants and Spanish conquistadors can only take us so far. Spain didn’t wipe out the Meso-American empires by flooding them with sheer numbers of Spaniards. They wiped them out with a superior technology base (steel, firearms, horses), as well as novel diseases that the natives lacked immunity to. This isn’t the case with refugees. They’re limited in their ability to cause harm. This isn’t to say there aren’t issues associated with immigration, but it’s not the same set of issues raised by an invading army or a superplague.

Lastly, we have to be pragmatic. If Western civilization is so fragile that a million people on ramshackle boats can overwhelm it, it was weak and wouldn’t have lasted much longer anyway. It may as well help some people as it falls.

A single long movie that was split in two because Harvey Weinstein wanted to fuck a potted plant that day (I don’t know). On the surface it’s a movie about kung fu/grindhouse/western tropes of revenge, but equally, it’s about the technique of moviemaking itself. The closest parallel is watching an artist who puts paint on canvas with such consuming skill that the act of watching him paint is as fascinating as the actual painting.

Kill Bill is ingenious, and one of the stronger Tarantino works. There’s hardly any story. From beginning to end, the movie wants to thrill. It’s just cool visual, cool setpiece, cool dialog moment, with only tenuous ligatures of plot and motivation in between. It’s all delivered with ease: some movies try so hard that they seem to sweat, while Tarantino’s, whether good or bad, all have an effortlessness to them. Only later (or upon rewatching) do you become aware of how hard certain parts must have been to film. Although a shorter one-movie version of this would have been stronger, it’s good to live in a world where any form of Kill Bill exists.

Witness the opening scene, which goes from 0 to 100, 100 to 0 (when Vivica A Fox’s daughter interrupts the fight), then 0 to 100 again – sudden gear-changes that have devastating effects on the viewer. The staging, and blocking, and so forth is cartoony as hell, and this almost seems like an effect. There’s an animation technique called rotoscoping that consists of artists painting cels over live-action film. Kill Bill almost looks like reverse rotoscoping, with live actors playing at being comic drawings. The exaggerated swooshes, bangs, and music stabs add to this effect.

But it’s uneven in places. Vol I is much the stronger half. Most of the classic Kill Bill scenes are here – the animated sequence, the House of Blue Leaves sequence, the final boss battle. The climax is absurd beyond absurd, but it’s directed with a slaughterman’s eye for weight and mass, with blood spraying and limbs falling convincingly. Everything makes sense and can be followed on the screen. The decision to film everything “practical” was the right one – watch the Crazy-88 fight and infamous “burly brawl” scene in the second Matrix film (the only comparison I can think of) and the Wachowski film looks like Pixar.

I enjoy Vol II less. It has a slower pace, which allows for some fun Coen Brothers-esque character moments (a lethal assassin who winds down his days cleaning toilets in a strip club), but much of it’s clearly filler, stretching out a too-short movie. Kill Bill was chopped in half, and due to the way the plot is structured, it couldn’t be chopped in half. Most of its skeleton and organs ended up in Vol I. Vol II contains a lot of mush, with about seventy or eighty minutes of movie mixed in.

And it’s visually less appealing. The first part looks drab and overstays its welcome – it feels like we spend a million years in some asshole’s mobile home, and when the Pai Mei flashback sequence occurs, it’s a relief to see some color on the screen again. And it doesn’t really try to recapture the first film’s excesses, which is a shame. There’s 2-3 fights and they end pretty quickly, with only the Elle Driver battle arousing much interest (it also contains the best eye-gore scene since Lucio Fulci retired). And the more grounded tone doesn’t always work to the movie’s advantage. It invites logic into the proceedings, and logic is Kill Bill’s antimatter. “Wait, why is the Bride allowed to carry a samurai sword with her on the plane?”

I enjoyed David Carradine, though. I guess you could say he has a stranglehold on the movie. There’s a lot hanging on him, and its good that he doesn’t choke during his performance. The film really breathes during the moments he’s on screen. I’m glad Tarantino gave him maximum airtime, and didn’t leave him dangling.

Adolfo Bioy Casares was an Argentinian author, and The Invention of Morel (1940) is his most famous work.

At 100 pages long, the book is sleek and deadly, like one of those rockets with every planar surface graded away to minimize wind drag. It evolves Siddhartha-like through several distinct forms: a Robinson Crusoe-like adventure tale of a man surviving on an island, then a “William Wilson”-like horror story about doubles and dopplegangers, then a disturbing science fiction tale from the speculative side. Prominence romance elements keep the story anchored throughout, although it’s not romance of the usual kind.

The island-stranded protagonist doesn’t warrant a backstory: he has done something bad and is a fugitive from justice; that’s all we know. He’s not alone on the island: there are some dwellings that are inhabited by strange tourists. He soon grows afraid of these people, and not because he thinks they might report him to the police. There’s something very peculiar about them. Their party never ends. They play two pop songs – over and over – until the sound seems hammered permanently into the air.

In time, he notices a beautiful young woman. He’s attracted to her – even though there’s something unusual about her too. She doesn’t react to him, and she behaves as if he’s not there. Confusion about the island and where exactly he’s ended up cause him to explore, find things he’s not supposed to find, and make some world-shattering (or mind-shattering) discoveries.

Adolfo Bioy Casares is often compared to Borges. They were friends, countrymen, colleagues. Bioy’s imaginative faculties are dimmer than Borges, but he’s more successful as a teller of tales.  Borges work is a little like a puzzle box: there’s satisfaction in watching pieces slide together and a solution appear, but often there’s not really a story there. Bioy is a lot like Edgar Allen Poe (or, hell, Edogawa Rampo) – he takes dry ideas and wraps human flesh around them, making his scenarios seem real and scary. The story’s third act is as nailbitingly intense as anything I’ve read in recent memory.

Invention of Morel is a jostle of influences and sources, both fictional and nonfictional. HG Wells The Island of Dr Moreau is a pretty obvious inspiration (Mor-el/Mor-oh). The character of Faustine is based on silent film star Louise Brooks, who Bioy was reportedly obsessed with. But that’s the interesting thing – did he ever really know her?

Louise Brooks was famous for her pictures, maybe immortal because of them, but an actress’s fame is a kind of living death. Brooks is going to smile and giggle and tempt in Pandora’s Box for a thousand years, or however long people still watch it…but the smile will be cold, the laughter will be as robotic as that of a coin-operated machine, she’ll walk eternal steps dictated by a film director. The real Louise Brooks died long ago. The fake one lives on, the way an insect’s molted shell often outlasts the soft, pulpous creature that crawled out of it. But which of the two did Bioy fall in love with? Certain primitive humans think cameras steal souls, and maybe they’re right to.

Nonfiction influences include Malthus’s economic theories, which end up joined with the book’s primary concerns in an interesting way, and the de Broglie hypothesis of matter being made up of waves. More generally, it plays on terms set  by George Berkeley’s subjective idealism – the idea that perception is king, and that physical objects only exist to the extent that our senses perceive them. The idea is that if you overlay a combinations of visual, audible, tactile (etc) data using a machine, you will have, in some sense, created the thing you’re depicting. Bioy’s version of this technology is vague and impossible, but it’s not altogether absurd as a concept. A lot of things in this universe seem to hinge upon observation. And a lot of technically nonexistent things (such as nations) exist because we will them out of the ether.

The Invention of Morel seems well ahead of the curve, which is generally where you want science fiction to be. It presages things like the parasocial relationships of the online era. I enjoy books that drag together unlike influences together like oxen and make them pull the ploughshare of a story, and few achieve this with Bioy’s skill.