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A Genealogy of the Extraterrestrial in American Culture

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latter. Pelley <strong>of</strong> course, like Theosophy before him, re<strong>in</strong>forced racial boundaries, add<strong>in</strong>g<br />

mystical and world-historical wr<strong>in</strong>kles to operative racist ideologies. With <strong>the</strong> exception <strong>of</strong><br />

Spiritualism, <strong>the</strong> displaced utopian imag<strong>in</strong>ary as discussed here<strong>in</strong> has not favored “an<br />

identificatory alignment” with socially disprized bodies. The future human as enfigured <strong>in</strong> pre-<br />

World War II scenarios, and <strong>in</strong> those encounters after World War II that cont<strong>in</strong>ued along <strong>the</strong><br />

l<strong>in</strong>es established by <strong>the</strong> space bro<strong>the</strong>rs, was over all radiantly beautiful and if not altoge<strong>the</strong>r<br />

white, at <strong>the</strong> very least Aryan. While <strong>the</strong> displaced utopian imag<strong>in</strong>ary <strong>in</strong> many ways favored a<br />

highly mobile subject, it did so <strong>in</strong> ways that fell short <strong>of</strong> any transformation that would render <strong>the</strong><br />

human unrecognizable or racially “<strong>in</strong>ferior.” There were and are no bro<strong>the</strong>rs among <strong>the</strong> space<br />

bro<strong>the</strong>rs.<br />

While it is <strong>of</strong>ten posited as a postmodern dynamic, it is arguable that an <strong>in</strong>creas<strong>in</strong>gly<br />

mobile subject is <strong>in</strong> fact a modern phenomenon. The emergence <strong>of</strong> a middle class, <strong>the</strong> sunder<strong>in</strong>g<br />

<strong>of</strong> feudal hierarchies, <strong>the</strong> processes <strong>of</strong> <strong>in</strong>dustrialization and urbanization, and <strong>the</strong> emergence <strong>of</strong><br />

republican and democratic systems <strong>of</strong> governance all underwrote that <strong>in</strong>creas<strong>in</strong>g mobility.<br />

Follow<strong>in</strong>g Silverman, it is perhaps <strong>the</strong> movement toward an <strong>in</strong>creased mobility <strong>in</strong> bodily<br />

identification that better marks <strong>the</strong> postmodern and it is this turn toward <strong>the</strong> body that most<br />

marks <strong>the</strong> changes <strong>in</strong> <strong>the</strong> narratives <strong>of</strong> <strong>the</strong> displaced utopian imag<strong>in</strong>ary follow<strong>in</strong>g <strong>the</strong> second<br />

World War. The first avatar <strong>of</strong> communication between human and O<strong>the</strong>r follow<strong>in</strong>g <strong>the</strong> war was<br />

not only not white, it was not even human. The UFO appeared as an aircraft, but one that<br />

maneuvered <strong>in</strong> such ways that any human passenger or pilot would be destroyed by its very<br />

passage. Its very mobility was <strong>in</strong>imical to <strong>the</strong> human. The UFO has been imag<strong>in</strong>ed as, among<br />

o<strong>the</strong>r th<strong>in</strong>gs, a liv<strong>in</strong>g be<strong>in</strong>g. 325<br />

If so it was, and is, an order <strong>of</strong> be<strong>in</strong>g quite alien to terrestrial<br />

325 On this peculiar notion, see especially Trevor James Constable, Sky Creatures: Liv<strong>in</strong>g UFO’s (New York: Pocket<br />

Books, 1978).<br />

235

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