the sleeper cell

“Beyond the social level of the public, neighborly sphere there is, once again, the political level. All states have the propensity to protect themselves with the very mechanisms that are so feared at the neighborly level: secret services are part of any state apparatus. Their agents – who may be ‘sleepers’ (programmed and waking up only once alerted), “moles” (actively digging for information under a surface of normalcy), or simple analysts (plowing through often public information and in the process extracting potential secrets…) – ideally never emerge as actors. Their working identity is to remain secret so as not to jeopardize the protective functions of the state, and the underlying purpose is to allow members of the polity to remain safe, even ignorant, of the threats to their normal lives.” – Regina Bendix, Sleeper’s Secrets, Actor’s Revelations

Cruel age! Do you feel how black and low, how heavy the heavens are on the head of man? The poor little children, from their first years, are imbrued with horrible ideas, trembling in their cradles. The pure virgin, innocent, who feels damned by the pleasure the Spirit inflicts upon her. The wife in the marriage bed, martyred by his attacks, resisting and yet, for some moments, feeling in herself… A horrid affair known by those who have the tenia. To feel in oneself a double life, to distinguish the movements of the monster, sometimes agitated, sometimes with a soft tenderness, undulant, which is even more disquieting, making one feel one is at sea! Thus, one scurries about lost, having a horror of oneself, wishing to escape oneself, to die… - Michelet, The Witch

Regina Bendix is an ethnographer. Her essay on the notion of the “sleeper” – as in “sleeper cell” – really jacked me up. Bendix first covers the folkloric bases, listing the various sleepers from mythology, like the Seven Sleepers of Ephesus, and then asks about its use after 9/11. LI read those articles about sleeper cells of terrorists too, but so asleep were we that we never thought about the notion of the sleeper as a secret identity. Bendix’s essay concentrates mostly on the self-identity of the sleeper. LI, however, went off on another train of thought. For if the sleeper is the name of the one who disguises himself to be like the rest of us, surely that implies we are sleepers – that we even, in a sense, recognize this in the metaphorical unconscious. Nietzsche, in The Use and Abuse of History, has a wonderful passage about human beings as a herd, in which the vocables of the German have a tinge of the ox and the cow – the passage seems to be transcribed from the human moo. However, the idea of a sleeper as a watcher, the sleeper as the man awake, or the man who can awake, awaited, of course, the great surveillance discourses of the twentieth century.

And after all, sleep does bind us. The night comes down, and at a certain point we can say, everybody is asleep, and be pretty confident that we are mostly right. But we don’t say, everybody is awake, because even in the daylight we have a sneaking suspicion that waking is a much harder state to define. Sleep is our team identity. We are all sleepers. And we can’t even say for sure that we sleep alone, although we take that on trust. Perhaps we fall into the collective sleep.

LI, though, wants to be a sleeper – wants to be the agent whose duty is to pretend to be asleep, and to be really, all of the time, awake. That agent, as Michelet implies, is the devil, or of the devil’s party: “To feel in oneself a double life, to distinguish the movements of the monster, sometimes agitated, sometimes with a soft tenderness, undulant…” Witches, once; and now, here, today, the American loser at the present moment, stinking quietly away somewhere, or the tattoos and dyed hair waifs and strays, embodying some kind of possession or addiction. In the double life of the sleeper, the best disguise, is to seem like one is not asleep at all – to grind one’s teeth like the underground man at every insult.

But I don't know if I have that much jam.