Body horror, at its best, reacquaints us with the flesh, asking us to accept the strange and often disturbing experiences of what that entails. Veronica’s nightmare of giving birth to awrithing maggot-baby – arguably the film’s most unforgettable image – locates that same fear of threatened bodily autonomy in unmistakably gendered terms. Brundle fears the body he no longer recognises, but Veronica fears abody capable of producing new life beyond her control. It is this viscerality, rendered through the film’s Oscar-winning practical effects, that captures the fraught relationship with our bodies so acutely.
Of course, simply being acquainted with the flesh does not liberate us from asystem that alienates us from it, and then profits from that alienation. Embodiment is repackaged by the wellness industry as ameans for self-optimisation, whether through meditation apps or corporate health retreats, ensuring we function more efficiently under capitalism rather than question its exploitative logic. Likewise, entertainment turns shock, disgust and gore into content that gratifies our need for sensation while dulling our response to suffering. With the recent popularity of body horrors, spectacles likeThe Substance – often praised for encapsulating the violence that women inflict upon their own bodies to stay desirable and consumable – should also urge us towards something more transformative than momentary catharsis. Cronenberg explores asimilar concern in the post-pain world ofCrimes of the Future, where surgery is performed on stage for an audience who, starved of sensation, use it as asubstitute for emotional and sexual connection. For him, the blight is when our capacity to feel becomes so disembodied that feeling itself can only be simulated.
The Fly by no means offers political salvation, but, like much of Cronenberg’s filmography, it avoids outright nihilism by insisting that the body’s fragility is the very condition that makes life meaningful. This is pertinent as we now exist at the mercy of longevity-obsessed venture capitalists who view death as yet another technical challenge.Jeff Bezos,Sam Altman andPeter Thiel have all invested millions into anti-ageing research. While Brundle destroys himself in his attempt to transcend the limitations of the flesh, these men will, until that same fate arrives, continue to amass their grotesque fortunes by making ever-greater optimisation and productivity terms for our survival.
A year after Charli XCX declared it to be “CRONENBERG SUMMER” during her Coachella performance, the director now has aspoken-word feature on her new album. The track, titled ‘No One Lasts Forever,’ which includes arecording from an hour-long conversation between the two, explores impermanence in relation to fame, art and mortality: “Oblivion is freedom,” he reassures her about legacy, as “They are dead, they are gone, no one lasts forever,” echoes until the song’s conclusion. Ultimately, Charli – whose hedonistic persona can be understood as both asymptom of and aresponse to this generation’s unrelenting self-performance – shares Cronenberg’s preoccupation with how to live meaningfully within such dehumanising limits.
There is asymmetry, then, to Cronenberg featuring on an album closer preoccupied with what survives us.The Flyprovides aparadoxical kind of answer, having achieved timelessness by so viscerally denying the fantasy of transcendence. Brundle believed acomputer freed him from these limitations, it instead proved that there is no self waiting beyond the flesh. As Cronenbergshared in 1999: “The further from your own body you get, the less real everything is… the less you connect with it. But if you embrace the reality of the human body, you are embracing your own mortality.” The Fly remains so affecting because it compels us to face thistruth.