the suffering of the crash test dummy

In fall 2023, the Esker Foundation, a non-profit art space in Calgary, Alberta, exhibited dozens of dolls, mannequins, and other representations of human beings from the holdings of the Museum of Fear and Wonder, under the exhibition title Care and Wear: Bodies Crafted for Harm and Healing. The curator statements outline that the figures are made for the most part before the introduction of mass production methods and bear on their bodies the marks of their creation and history.

At the opening, I walked all the way around an obstetric mannequin sitting upright, a Bedford Doll anatomical object, about which the curators recorded an audio segment. She had translucent brown eyelashes, and under the eyelashes, saturated but hazy irises of blue glass. There was no hair on her head, but the scalp was painted tan, shaped to simulate a short hairstyle, although I reacted to the sight as if she had been shaved bald. Her stomach was a cavity open to the air so a medical student could reach inside and manipulate organs which in her current situation were merely a useless tangle of leather at the base of her cavity. I noticed glistening at her throat and leaned in, alarmed, believing for an instant that her head was full of water, and the water was seeping from a seam. I planned to alert a guard or curator. Actually, the substance was clear dried glue that dripped where her head was attached to her neck many decades ago. Surrounded by the busy crowd, I got a strong emotional impression from the mannequin: she was trapped there immobile, there was nothing I could do to help her, we both knew this to be the case; the best I could do was stand together with her for a few moments and give her proper respect. Her hands were amputated at the wrist.

Elsewhere in the exhibition, a burlap rectangle with a headlike protrusion was hung from the ceiling on an X of steel cables, suspended like a masochist on a Saint Andrew’s Cross or an angel in a village nativity play.

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masochism and pity

No Free Bread

Certainly, no-one in A Little Life has ever eaten at Olive Garden. Although two main characters are meant to come from outside the novel’s affluent New York social scene, both of them are from specific and dramatic types of poverty. One was, famously, raised in a pederastic monastery, followed by almost literally every other setting for sexual abuse of a boy one could imagine (spoilers for A Little Life). The other was raised on a farm by Danish immigrants; we hear few details except for the template one imagines of what it would be like to be raised on a farm by Danish immigrants. Very few rats appear. I am sympathetic to the romance of the rolling yellow prairie bowed under the weight of a Midwestern snow, but something is funny to me about the fact that nobody in this novel ever smoked pot at a fast food job or watched Naruto in a dilapidated farm house while his single father worked the fields for rent.

Well—you can’t get everything in. What I mean perhaps is that nobody in this novel has bad taste, and it feels that the novel couldn’t stand to be otherwise; it would interfere with the premise that all people, including men raised in extremely traumatic circumstances that shatter them at a profound developmental level, are basically, at the centre of their being, upper-class New York art school students.

(I don’t often insert warnings about content, but self-harm and suicide are discussed at length and in considerable emotional detail in the rest of this essay. I never attempted, myself, and am now many years on from consistent or serious suicidality; allow that to influence my credibility as you like.)

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