As part of her guest curating duties, we’ve asked Suzette Chan to put together a booklist of aesthetically and thematically relevant titles to go with her film choice, American Splendor. As we approach our screening on March 20th Suzette will be sharing both the titles she’s chosen and her thoughts on them. Here are her thoughts on Animal Man: Deus Ex Machina, a book that, on the surface, would seem to have little to do with American Splendor…

Animal Man: Deua Ex Machina (originally published in 1990)
Apart from both books having been reprinted and relaunched under DC Comics’ Vertigo banner, the similarities between Harvey Pekar’s American Splendor and Grant Morrison’s Animal Man are not obvious.
American Splendor is one man’s vision of how independent comics can tell true stories of an ordinary working man. The Animal Man of the late 1980s is a nascent mainstream comic book industry star’s reinvention of a superpowered fantasy hero.
The protagonists of both comics, though, are on the sidelines of their respective societies. In real life Harvey Pekar was a file clerk, a job he never left until he retired. The “Harvey Pekar” in the comic is aware that he’s in a comic written by Harvey Pekar: he is clearly an avatar for the writer. Animal Man, aka Buddy Baker, was an ordinary, corporate comic book everyhero. In Morrison’s run, Buddy Baker unwittingly struggles toward the truth of his fictional existence, and eventually meets his creator/tormentor Grant Morrison. While the content is different, both Animal Man and American Splendor depend on the creators’ use — some might say manipulation — of the comics medium.
Pekar’s stories are unvarnished accounts of everyday incidents that are, as in real life, often unresolved or unresolvable. However, unlike a mythological figure like Sisyphus, Pekar in the comics is keenly aware that he is not the focus of divine retribution. As an unconventional artist, a working class stiff and an independent thinker, Pekar lives on the margins of society, with virtually no voice in the mainstream. (One of the more epic stories in American Splendor, deals with Pekar losing his voice potentially forever, as I noted in my post about American Splendor: The Life and Times of Harvey Pekar)
As the movie version of American Splendor emphasizes, Pekar rejected superhero comics. He found that rather than being empowering, the reliance on magic powers to solve problems made for a particularly disempowering narrative.
Pekar wasn’t the only reader who had long outgrown conventional capes and tights narratives. After the success of Alan Moore’s Watchmen, DC Comics recruited offshore for similarly postmodern-minded writers. Grant Morrison pitched Animal Man, for which he had planned “a fashionably Moore-esque spin that would hopefully make him appeal to DC editorial,” Morrison recalls in his memoir, Supergods.
In writing a comic that went beyond genres, and in taking a superhero to the boundaries of its genre, Pekar and Morrison’s projects touched on common postmodern themes:
Marginality: Comics have always appealed to the underdog. Everyone can relate to Clark Kent, an everyman who got no respect, but it was his alter ego as Superman that was the vehicle for the power fantasies. Likewise, Pekar’s everyman get no respect, but rather than sublimating that feeling, American Splendor calls for the reader to respect ordinary lives. Buddy Baker in Animal Man realizes he’s not an A-list superhero like Superman, and is thrilled to get into Justice League International (they have a health care program). From the sidelines, the hero narrative is not about saving the world (although that can happen, too). It’s about finding a place in it, and understanding it as it is.
Mirroring: The first American Splendor story is a 48-panel soliloquy in which Pekar obsesses over the upsetting discovery that his name is not unique. Animal Man’s real name, Buddy, is so generic, he can’t tell when people on the street are talking to him directly, or broadcasting to any other male in the vicinity. Neither Pekar not Buddy chose their names, but they spent lifetimes attaching unique identities to them. Every other person with the same name or who responds to the generic nickname becomes a mirror: they represent the Harvey Pekars and Buddys they could have been. Fittingly, the Mirror Master appears as a character in Animal Man, as does the animal-themed Bwana Beast. However, Animal Man vanquishes neither villain. With Bwana Beast, Animal Man realizes they are taking different approaches to battle the same forces that are subjugating the animal kingdom. With Mirror Master, Animal Man finds that they are the costumed pawns of larger interests. Mirror Master is less romantic about the whole thing (he is a mercenary, after all), but Animal Man will come to realize the limits of his altruism.
Embrace of Fictionality: Pekar does not present the contents of American Splendor as a discrete, fictional world. The world on the page is the world he is creating with his words and his collaborators’ artwork, and the “Harvey Pekar” in the comic knows this. He speaks to the reader directly, he is shown with copies of American Splendor, he is often depicted speaking about the comic in which he is speaking. Animal Man has no inking that he exists within a fictional world until he gets a hint of it in Animal Man #19 (page 41 of the Vertigo Comics collection, Animal Man: Deus Ex Machina), when he turns dramatically to the reader and shouts, “I CAN SEE YOU!” At this point, though the realization is just a peyote-induced hallucination for Buddy. It doesn’t make sense until Animal Man meets the ultimate “villain” of the comic, a writer named Grant Morrison, who is writing a comic called Animal Man. Comic book Morrison sounds like Pekar when he sneers at Animal Man: “There’s no problem that can’t be solved by some idiot in tights.” He goes on to do whatever he likes with Animal Man, including having the character brutally beaten, with no consequences.

Awareness of the Medium: Pekar went against the underground comix convention of writing and drawing his stories for the simple reason that he couldn’t draw. The artists who drew Pekar’s comics had access to the referent, but only one, Gerry Shamray, chose to use photo references. As a result, Pekar looks different from story to story. People’s physical appearances don’t morph from one artistic style to the next in real life, but we metaphorically “see” only so many sides of a person. So the act of constructing Pekar from very different depictions has an equivalent in lived experience and underlines the falseness of the iconic image. In contrast, the fictional Animal Man was depicted consistently over most of Morrison’s run by Chas Truog and Doug Hazlewood. Part of the genius of their artwork is that it is firmly within the superhero iconic tradition, so when Morrison fights Animal Man, readers can look upon the artwork as pure fantasy, but to Buddy, it is happening on the same plane of fiction that he inhabits, so it is a very real and deadly situation.
Likewise, Morrison, Truog and Hazlewood bring Wile E. Coyote from the world of animation into the mythopoetic world that characterizes Vertigo Comics. In “Coyote Gospel” (issue #5, collected in the Vertigo trade paperback, Animal Man Volume 1), Morrison renames him “Crafty” (the acts of naming and mirroring are entwined again), and reinterprets the cartoon coyote as a deeply tragic figure. Crafty is from a universe in which cartoons are real. He finally “challenges the brutality of existence” by appealing to the God of that universe. God agrees to end the suffering of the world if Crafty agrees to take on all the suffering himself. He makes the sacrifice, and is sent to Animal Man’s universe. Drawn more realistically than his cartoon form, the humour of Crafty’s violent, gory deaths is replaced with horror. Imagine what the later scene in which the fictional Grant Morrison eviscerates Animal Man would be like in live action.
“Coyote Gospel” is like the Daffy Duck cartoon, “Duck Amuck” (Chuck Jones, 1953), down to scenes that are incompletely drawn, and the lack of scenery. Daffy constantly demands, scenery, as if he didn’t know or didn’t care whether he is fictional and more concerned with appearing in the proper (i.e., flattering) context.
Watching the movie version of American Splendor, I couldn’t help but think of “Duck Amuck” in the scenes where reality meets film. Filmmakers Shari Springer Bergman and Robert Pulcini use a plain white background in the scenes where the real Harvey Pekar and Toby Radloff converse, while the actors who played them, Paul Giamatti and Judah Friedlander, chat in the background. Counting Donal Logue, the screen actor who plays the theatre actor who once played Pekar, the published record shows three film versions of Harvey Pekar (all in one film!) and the Harvey Pekars drawn by the two dozen or so different artists who worked on American Splendor.
In Animal Man, Buddy Baker thoroughly rejects this kind of instability. Having lost his family and having gone dark side, he finally stands up to his creator (Morrison) and demands that his character be restored to his previous comic book existence. It may not be “the” reality, but it is Buddy’s reality, and he will do anything in his power to defend it. And that is exactly what is expected from heroes.