Indigenous Religion in Popular Fiction: The Case of Yellowjackets
Note: This essay is, I hope, to be run eventually in some more “august” format such as a journal focusing on theology, on popular culture, or on both; however, the slow pace of publication in many such outlets, in combination with the fact that a third season of the show is currently in production, made me believe that time was of the essence when it came to getting this out in some form or another. Thus I am running it here first.—Saint John’s Eve 2024
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The wildly popular (in some circles) television show Yellowjackets, which so far has two seasons out of a planned five and airs on the American cable channel Showtime, tells the story of a turf war between a Francophone demon and an albino moose for the souls of a team of ambiguously lesbian soccer players.
I hope that the rhetorical strategies I am employing in saying so—attention-grabbing overstatement, deliberately strange wording of concepts that are in fact more ordinary, leading with an extremely confident assertion of a view my actual grounds for holding which are more tenuous—are clear to most readers. I also hope, however, to make it clear that this is a genuinely held interpretation of the program. Not only is it a genuinely held interpretation, it is an eminently defensible one based on Yellowjackets’s style and tone, narrative conceits, and genre antecedents.
The Lesser Beauty
When I was studying Japanese in the languages, literatures, and cultures department at UMass Amherst in the early 2010s, I became enamored of a now-obscure school of medieval Japanese Buddhism called Ji-shū, the Time School. Ji Buddhism was in most respects within the mainstream of Pure Land Buddhist thought, whose characteristic features include the belief that final enlightenment in the present world is no longer possible and the best course of action is to pray to a cosmic buddha called Amida for a rebirth in his Pure Land, a universe in which practicing the dharma is easier. Pure Land is the most widespread and popular type of Buddhism in Japan but has historically not been appealing to Western converts. Where Ji and its founding figure, an itinerant monk called Ippen Shōnin, parted company with mainstream Pure Land was in the belief that by invoking Amida’s name, a practice called the nenbutsu in Japanese, one effected a sort of spiritual time travel back to Amida’s own enlightenment, in which one then partook. The school’s name derives both from this belief and from the related practice of chanting the nenbutsu at particular times of day, somewhat similar to the set times for prayer in Islam.
I attempted to induce something similar to this recently, for secular reasons and involving my own past. On the way back from a road trip to Gettysburg, Pennsylvania from my apartment in Upstate New York, my housemate and I passed through Bordentown, the New Jersey river town where I spent most of my adolescence after my mother and I relocated from rural Vermont. I have not lived in Bordentown for a decade and had not even been there for almost eight years; I had little idea of what to expect from returning, but I did expect—and want—for it to involve a powerful emotional and even numinous reaction. I went out of my way to elicit this reaction by putting on Riot!, a Paramore album from 2007 (an extremely influential year in my life), while approaching the Delaware River from the west on Interstate 276. It worked. The two hours or so that my housemate and I spent in Bordentown overawed me so much that now, two weeks later, I have found myself waking up and lying in bed for half an hour thinking about it, remembering.