Masculinity In The Killers
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Masculinity and Anonymity in SCREAM
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Books, documentaries, and an FBI investigation detail the abduction, torture and murder of Emmett Till 66 years ago, but one suspect in the case has never been identified. At least two Black men kept him from jumping off the back of the green and white Chevy pickup that transported him. At least four white men beat, pistol whipped and shot the boy point blank in the head, killing him. They then tied a cotton gin fan to his neck with barbed wire and threw his naked body into a muddy bayou that spilled into the Tallahatchie River. The late journalist William Bradford Huie created a different narrative—a lie—that most of us believe.
In , over a year after the Brown vs. Topeka Board of Education decision had overturned separate-but-equal precedent, and just two months before Rosa Parks would change civil rights forever on a Montgomery bus, Huie sat in the law office of J. Breland and John Whitten. In fact, return flights landed at military air bases like Travis, from which protesters would have been barred. Others include claims that military authorities told them on returning flights to change into civilian clothes upon arrival lest they be attacked by protesters. Trash cans at the Los Angeles airport were piled high with abandoned uniforms, according to one eyewitness, a sight that would surely have been documented by news photographers — if it had existed.
And some of the stories have more than a little of a fantasy element: Some claim the spitters were young girls, an image perhaps conjured in the imaginations of veterans suffering the indignities of a lost war. Listeners, I speculated, are loath to question the truth of the stories lest aspersion be seemingly cast on the authenticity of the teller. The loss to such a small, underdeveloped and outgunned nation was a tough pill for Americans to swallow, many still basking in post-World War II triumphalism.
The image of protesters spitting on troops enlivened notions that the military mission had been compromised, even betrayed, by weak-kneed liberalism in Congress and seditious radicalism on college campuses. The spitting stories provided reassuring confirmation that had it not been for those duplicitous fifth-columnists, the Vietnamese would have never beaten us. Women had been prominent in the opposition to the war.
The adoption of long hair, embroidered shirts and bell-bottom pants, and general rejection of military bearing by men in the movement evinced a softening of conventional sex-gender boundaries. By the late s, troops in Vietnam were battling authorities over hair length, and the right to wear love-bead necklaces and draw peace symbols on their helmets. Finger pointing for the loss of the war began even before it was over. The pacifists and radicals who stoked the antiwar movement were easy targets for the patriotic right wing looking for scapegoats, but the visibility of women in the resistance to the war made them suspects as well.
After Ms. But, the reporter pressed, why spitting? Resisting the urge to plunge into the Freudian exegesis I wanted to take, I pointed to the long history of spitting imagery in legends of betrayal. Anticipating the question, I agreed that the presence of such stories in religious teachings and myths only pressed more questions to the fore about where the biblical Apostles and German folklorists got them, questions that will keep professors and students of cultural studies occupied for years.
