Roy Christopher – Page 10 – Roy Christopher

March 22, 2014

What Means These ‘Zines?

I started all of this writing stuff making zines in junior high school. It would be difficult to overstate how much that experienced shaped who I have become. While the means of production and the channels of distribution have changed since my days at the copy shop, there are still some zines circulating. Here are a few of the standouts I’ve gotten recently.

Andy Jenkins: Poof!

The first issue of Andy Jenkins’ Bend zine I got was #7, which came in the mail over 25 years ago. That issue changed my own preset limits of what a zine could be, of what a page could represent, of what could be done with pens, scissors, glue-sticks, and a copy machine. His layouts burst onto the page in ways not even the magazines he made at the time did. There’s something about the constraints inherent in this medium that makes some people shine.

Andy hasn’t stopped innovating though. His last few zines buck the traditional two-page spread layout of magazines for a more stacked-and-jumbled approach. It’s a schema that works well for issue #22’s theme: rejected work. Bend: Rejected (Bend Press, 2014) consists of Andy’s rejected design and written pieces between 2010 and 2014 for such clients as Beats by Dre, Lakai Footwear, Jackass, Girl Skateboards, Hundreds, Fourstar, and Moneyball, among others. It’s a collection of case studies of how great work can still not fit a client’s needs or just fall short of expectations. No two copies of Bend #22 are the same. Each one has a different set of rejected work and includes an original drawing by Andy (mine is pictured above).

Gareth’s Tips on Sucks-Less Writing (Sparks of Fire Press, 2013), an excerpt from Gareth Branwyn‘s forthcoming book, Cyborg Like Me, and Other Tales of Art, Eros, and Embedded Systems (Sparks of Fire Press, 2014), is a handy guide for writers of all kinds. First compiled one the eve of blogging craze 15 years ago, Gareth has continued to update his tips in the meantime. Because of its ever-updating status, he calls it “a work in perpetual beta.”

The subtitle to Gareth’s Tips is “Or, Everything I Know About Writing, I Boosted from Other Writers and Editors.” Having compiled a couple of my own sets of writing guidelines, I can totally relate. Gareth taps wordsmiths and editor-types like Mark Frauenfelder (bOING bOING, WIRED, MAKE, etc.), Mike Gunderoy (Factsheet Five), Rudy Rucker (duh), Anne Lamott (Bird by Bird), Connie Hale (Sin and Syntax), and Warren Ellis’s gonzo Transmetropolitan protagonist, Spider Jerusalem (pictured on the cover). Gareth’s also been doing this word-thing hisdamnself for over 30 years (at Mondo 2000, WIRED, MAKE, and bOING bOING—when it was still a print zine!), so he knows there are no rigid rules for writing, but that there is a lot of advice floating around—some of which can help guide you to better prose. Gareth’s Tips brings together some of the best.

V. Vale’s McKenzie Wark zine (RE: Search, 2014) is the 48-page transcript of an interview between the two conducted in late 2012. Wark was visiting Berkeley and Vale invited him over for tea. The zine comes with two hand-screened prints – one yellow, one pink. Wark is on one side and Abby the cat, who also inserted herself in the interview, is on the back. Perhaps a bit a head of me, Vale and Wark got into punk early on, Wark at age 12 in Australia. From there he got into the rave scene and the hacking underground. Vale follows the thread through these interests to the future, theming the interview with the question, “Where is all this going, and how do we keep our bearings and our punk outlook and philosophy?” If anyone can follow that line of questioning to fruitful answers with experience and erudition, it’s McKenzie Wark.

So this site and all the things attached follow from my own thread of punk and D.I.Y. print work. I do still love a good zine though. There’s something to the physicality of the pages in your hand and the focus on those pages that pixels on screens don’t afford. I hope the committed few continue to make them and new minds and hands pick up the practice.

March 20, 2014

Cool by Committee: Cultural Capital and Art

“Nobody wants to be uncool,” writes Chris Kraus in her book Video Green (Semiotext(e), 2004, p. 24). She’s writing about the trials of graduate school, specifically MFA programs and the inherent ambiguity in determining the value of art. The rigor of graduate work is part of the gatekeeping and cultural encoding that make the art world go ’round, that make cool art cool. Kraus continues,

…this two-year hazing process is essential to the development of value in the by-nature-elusive parameters of neoconceptual art. Without it, who would know which cibachrome photos of urban signage, which videotapes of socks tossing around a dryer, which neominimalist monochrome paintings are negligible and which are destined to be art? (p. 24)

Damien Hirst: Shark

In his search for authenticity, writer Andrew Potter reduces this hard-won pedigree down to just an artist’s brand. His favorite example is Damien Hirst. “One logical endpoint of this takes us to the world of contemporary art,” he writes (2010), “where many of the works in and of themselves are so ludicrous in concept and so inept in execution that the old philistine war cry ‘My child could do that’ is an insult to untalented children everywhere. But this objection misses the point, which is that the work itself is totally irrelevant. What is being sold is the artist himself [sic], his [sic] persona, or better, his [sic] brand” (p. 98). Brands in this context are largely decided on by the gatekeepers in art schools, galleries, and museums, not so much by “the market” in any economic sense. Potter’s reductionist view is blind to an artist’s training and talent, not to mention her art’s raw aesthetic appeal. Hirst’s art speaks in the language of authenticity (see Boyle, 2003), which must make it worse. Potter adds, “[S]narkiness over sharkiness isn’t serious art criticism, and judging Hirst’s work by the criteria of technical skill, artistic vision, and emotional resonance is like complaining that the Nike swoosh is just a check mark” (p. 99). We may think we’re unaffected by such subversions, but that is a danger in itself. “Considering yourself immune to advertising and branding is not a solution,” writes Rob Walker (2008), “it’s part of the problem” (p. 68).

When Thomas Kuhn (1970) conceived of a paradigm, he was referring to the attitudes and beliefs of the scientists in a community, not the scientific facts themselves. His paradigms are “the entire constellation of beliefs, values, techniques, and so on shared by the members of a given community” (p. 175).* Certain things matter because enough of us decide that they do. We also decide that some of those things matter more than others and that some of them are cooler than others. Cool is tribal. It travels in groups, committees, and communities (see Eckert, 2000; Liu, 2004; Wenger, 1998).

All of these examples hover between what Pierre Bourdieu (1986) called social capital and what he called cultural capital: a system of exchange that takes cultural knowledge as its gold standard. Such knowledge creates in-groups and out-groups (Leppehalme, 1997). You are down if you get the reference and not if you don’t. Craig Dworkin writes in his book No Medium (MIT Press, 2013), “…[W]e are misled when we think of media as objects. Indeed, the closer one looks at the materiality of a work—at the brute fact of its physical composition—the more sharply a social context is brought into focus” (p. 30). Communities of people imbue these objects and their relationships with value. Cool could be the product of an MFA, but it could just as easily be the right amount of properly placed irony or the timely subverting of a paradigm. As Dave Allen puts it in his recent piece “White Ants and Flying Saucers,”

As the famous phrase goes: You are entitled to your own opinions, but not your own facts. This is not to say there won’t be another transitory effect that may destabilize the current models, it is just to say that we must work hard to untangle our strongly held beliefs from the actual reality of the situation. That is where the opportunity for informed debate lies, and the opportunity should be embraced by all who have strong and passionate feelings for the “future of music.”

We tend to think of technological shifts as driven by their own forces (see Winner, 1977), as diffusing through the same old channels (see Rogers, 2003), or as slouching toward their own attractors. People still decide what counts though. Untangling the changes and how we feel about those changes points to the impossibility of finding distance from our devices: The changes happen without our noticing. It’s only when we look back that we can tell a threshold has been crossed, that the paradigm has shifted, that what we thought was cool is now not so much. Sound artist David Dunn (1999) describes it this way:

Most of what we live in now is a technological environment. That’s the status quo. That’s the social ground that constrains us. The degree to which we understand these tools is the degree to which we have freedom from them. If we don’t understand them and don’t know how they work, we easily ascribe to them some mystical significance and belief that the machines are doing our thinking for us (p. 65).

Capital may only want more capital, but art and technology don’t want anything. They are each radically subjective in their own ways. As Kaya Oakes (2009) writes, “Any valid culture, anything that changes people’s perception and way of thinking is made of many, many voices, and the disharmony and occasional harmony of those voices is what makes things interesting and complicated when you’re trying to define what that culture means” (p. 17). I prefer interesting and complicated over cool any day.

* Kuhn’s other definition of paradigms involves the models in use as puzzle-solving tools among those scientists (see Kuhn, 1970, p. 175).

References:

Allen, Dave. (2014, March 11). White Ants and Flying Saucers. Beats Music.

Boyle, David. (2003). Authenticity: Brands, Fakes, Spin and the Lust for Real Life. New York: Harper Perennial.

Dunn, David & van Peer, René. (1999). Music, Language, and Environment. Leonardo Music Journal, 9, 63-67.

Dworkin, Craig. (2013). No Medium. Cambridge, MA: The MIT Press.

Eckert, Penelope. (2000). Linguistic Variation as Social Practice: The Linguistic Construction of Identity in Belten High. Hoboken, NJ: Wiley-Blackwell.

Kraus, Chris. (2004). Video Green: Los Angeles Art and the Triumph of Nothingness. New York: Semiotext(e).

Kuhn, Thomas. (1970). The Structure of Scientific Revolutions (Second Edition, Enlarged). Chicago, IL: University of Chicago Press.

Leppihalme, Ritva. (1997). Culture Bumps: An Empirical Approach to the Translation of Allusions. Bristol, PA: Multilingual Matters.

Liu, Alan. (2004). The Laws of Cool: Knowledge Work and the Culture of Information. Chicago, IL: University of Chicago Press.

Oakes, Kaya. (2009). Slanted and Enchanted: The Evolution of Indie Culture. New York: Henry Holt & Co.

Potter, Andrew. (2010). The Authenticity Hoax: Why the “Real” Things We Seek Don’t Make Us Happy. New York: Harper Perennial.

Rogers, Everett M. (2003). Diffusion of Innovations (5th Edition). New York: Free Press.

Walker, Rob. (2008). Buying In: Why We Buy and Who We Are. New York: Random House.

Wenger, Etienne. (1998). Communities of Practice: Learning, Meaning, and Identity. Cambridge, UK: Cambridge University Press.

Winner, Langdon. (1977). Autonomous Technology: Technics-Out-of-Control as a Theme in Political Thought. Cambridge, MA: The MIT Press.

March 8, 2014

Social Media Fatigue

The closer we get to each other, the less likely we are to have things in common. The more we know about each other, the more likely we are to fundamentally disagree on how the world should work. The more intimate the details we share, the more likely one of us has done something unforgivable in the eyes of the other. Dig deep enough inside anyone and you’re going to find something you don’t like. As my friend Lucas Molandes puts it, the only reason you’re with the person you’re with right now is because all of your previous relationships failed.

Human relationships are messy. We get involved only when we have to. We skim across the surfaces of each other. We give and get only what is needed in each situation: filling out forms, ID numbers, driver’s licenses, log-ins, passwords, online presences, social networks. We inconvenience ourselves for institutions and one another. Even our personal opinions and comments have migrated from scattered sites and blogs to social media silos, soon to be replaced by Likes and Re-Tweets. The illusion of being in touch. Spam disguised as social interaction.

It’s global. It’s local.
It’s the next thing in Social.
Hip-hop, rockin’, or microbloggin’ —
You get updates every time you log in.
So, come on in, we’re open,
And we’re hopin’ to rope in
All your Facebook friends and MySpace memories.
There’s a brand new place for all of your enemies.
You don’t really care about piracy or privacy.
You just want music and friends as far as the eye can see.
So, sign up, sign in, put in your information.
It’s the new online destination for a bored, boring nation.
Tell your friends, your sister, and your mom.
It’s time for something-something-something.com

The numbers say that social media doesn’t replace face-to-face communication, it enhances and encourages it. The numbers say that older people are uncooling social media and driving the youth to other means of interaction. The numbers tell them what we’ve bought in the past, what we’re buying now, and predict what we will buy later. The numbers tell them where we’ve been, where we are, and where we’re going. The numbers know who we are and who we’re likely to become. We are the products of social media. We are what it buys and sells.

And when time like the pyramids has worn away
All the mountains and the valleys of the words that we say
We have got to make sure that something remains
If we lose each other we’ve got no one to blame
— Oingo Boingo, “My Life”

The numbers can’t tell them what it’s like to hold her hand. How nice it is when she’s here or how empty it is when she’s not. They can’t quantify the unashamed laughs of children or the smiles in the eyes of parents. There’s no database for the barely perceivable daydream-driven smirk, no pivot table for the way that curl hits that curve in her neck just so. Big data seems so small in the face of real human detail.

Getting close to someone else is a sloppy, risky mess. The things you love most can quickly become the things you loathe. Taking that chance is the best thing in the world though. And there is no app for that.

March 7, 2014

That Which Rolls: Bicycles and the Future

“If I am asked to explain why I learned the bicycle,” writes Frances E. Willard in her 1895 book How I Learned to Ride the Bicycle, “I should say I did it as an act of grace, if not of actual religion” (p. 73). I grew up riding bicycles, so I often take the fun and freedom they afford for granted. Having seen several adults squeal with childlike glee after riding a bike for the first time in years or the first time ever, I am reminded of my own love for what Alfred Jarry called “that which rolls.” Willard continues,

The cardinal doctrine laid down by my physician was, ‘Live out of doors and take congenial exercise;’ but from the day when, at sixteen years of age, I was enwrapped in the long skirts that impeded every footstep, I have detested walking and felt with a certain noble disdain that the conventions of life had cut me off from what in the freedom of my prairie home had been one of life’s sweetest joys (p. 73-74).

Willard was president of the Women’s Christian Temperance Union and didn’t learn to ride a bicycle until the age of 53. Like most of the things she tackled in her life (e.g., women’s suffrage, politics, education, etc.), she took it as a challenge. As she so boldly puts it, “She who succeeds in gaining the mastery of the bicycle will gain the mastery of life.” Bikes can empower the weakest of spirit and liberate the most muddled of minds.

In Bikenomics: How Bicycling Can Save the Economy (Microcosm, 2013), Elly Blue argues that they can also fix the recession. Starting with the myth that cyclists don’t pay for roads and motorists do. Car drivers pay for about half of the paved infrastructure in the U.S. The other half comes from everyone, regardless of our choice of vehicle. Blue lives and rides in “bike friendly” Portland, Oregon, where its growing citizenry is able to pay higher rents because they don’t have to own or drive cars. I lived in Portland for a year myself, and it’s a great town to ride in. Out of the cities I’ve lived in since getting rid of my last car in 1998 (e.g., Seattle, WA, San Francisco, CA, San Diego, CA, Flagstaff, AZ, Athens, GA, Austin, TX, Chicago, IL), it’s easily one of the most comfortable. That makes a big difference.

A quick aside: I used scare quotes around the term “bike friendly” above because it’s one of those phrases that gets tossed around during urban mayoral elections and the like by people who don’t ride bikes. I hear it regularly here in Chicago. The friendliness of your city to bicycles is not about how many miles of bike lane your roads contain. It’s about how your city’s cyclists are treated while on those roads. With that said, Portland is way ahead of most cities in this respect.

Blue concludes Bikenomics with a re-envisioning of the future as seen through increasing trends in bicycle use. From global warming and access during power outages to general health and safety, she makes a strong case for the bicycle as the best choice for getting around. As David Byrne (2009) puts it in his Bicycle Diaries, “Strangely, the recent economic downturn might be a great opportunity. Sustainability, public transport, and bike lanes aren’t scoffed at anymore” (p. 40). Here’s hoping that sentiment continues to spread.

If you’re looking for a close-up view of the machine itself, Richard Hallett’s The Bike Deconstructed: A Grand Tour of the Modern Bicycle (Princeton Architectural Press, 2014) breaks it down to the last bolt and bracket. As the former editor of RoadCyclingUK.com, Hallett knows his shifters. I’m learning and will continue to learn from Hallett’s thorough guide being relatively new to anything outside of a BMX set-up. As Isabel Marks (1901) once put it, “to the ardent cyclist no side of the sport is devoid of interest…” (p. 5). If you need to know more about the mechanical minutia of your rig or just love to geek out on gears and gadgets, this book is perfect for both.

As the sticker goes, cars run on money and make us fat; bikes run on fat and save us money. Exercise is essential, and our technologies tend to sway us away from getting enough. “The bicycle…” Frances E. Willard concludes, “will ere long come within the reach of all. Therefore, in obedience to the laws of health, I learned to ride. I also wanted to help women to a wider world, for I hold that the more interests women and men have in common, in thought, word, and deed, the happier will it be for the home” (p. 74). Everything is better with bicycles.

References:

Blue, Elly. (2013). Bikenomics: How Bicycling Can Save the Economy. Portland, OR: Microcosm.

Brotchie, Alastair (2011). Alfred Jarry: A Pataphysical Life. Cambridge, MA: The MIT Press.

Byrne, David. (2009). Bicycle Diaries. New York: Viking.

Hallett, Richard. (2014). The Bike Deconstructed: A Grand Tour of the Modern Bicycle. Princeton, NJ: Princeton Architectural Press.

Marks, Isabel. (1901/2013). Fancy Cycling. Oxford, UK: Old House Books.

Willard, Frances, E. (1895/1991). How I Learned to Ride the Bicycle: Reflections of an Influential 19th Century Woman. Sunnyvale, CA: Fair Oaks Publishing.

March 5, 2014

A Looming Resonance: Black Metal Books

The threshold at the edge of a subculture is often difficult to discern. The unaware and the well-versed can be sitting right next to each other, unbeknownst to the other’s knowledge, or lack thereof, until that threshold is breached. Every few years a percentage of the population learns about the violence in the Norwegian black metal scene of the 1990s, endlessly annoying those who’d already crossed that threshold. It’s a story that’s been told over and over but only incrementally ripples through the culture at large, like a rock blown to bits before it drops into a lake.

And why not tell it again? Once one gets past the tabloid terror, the music is as mesmerizing as it is menacing, the bands look as hilarious as they do horrendous, and the genre has a rich history that reaches back over 30 years.

No matter. Writer Dayal Patterson has done the impossible: His Black Metal: The Evolution of the Cult (Feral House, 2013) is a literal encyclopedia of the dark genre that is not only perfect for the clueless but also essential for the connoisseur. If you know about black metal’s tumultuous beginnings from Lords of Chaos (also from Feral House; 2003), then let Patterson fill in the blanks. At nearly 500 pages, this is the definitive source of information on all things black metal, from the roots (Venom, Celtic Frost, Bathory, Mercyful Fate) through each country’s heavy weights (Poland’s Behemoth and Graveland; Greece’s Rotting Christ; Sweden’s Watain, Dissection, and Marduk; and of course Norway’s Darkthrone, Emperor, Burzum, Gorgoroth, and four chapters on the mighty Mayhem) to post-black metal (Lifelover, Alcest, Wolves in the Throne Room). Patterson truly leaves no cross unturned.

Though it’s been thoroughly documented above and elsewhere, Black Metal: Beyond the Darkness (Black Dog, 2012) manages to bring something new to the literature on black metal. The oddities include a brief piece by Nicola Masciandaro on black metal theory, a brief oral history of American black metal, the ubiquitous Hunter Hunt-Hendrix on transcendentalism, an essay by Diamuid Hester on black metal in American writing, rare interviews with such people as Andee Connors of Aquarius Records and the tUMULt label (Weakling, Leviathan, etc.), John Hirst music manager of HMV retail stores, Adam Wright of experimental American label Crucial Blast, who’ve released some of my favorites over the past few years, including records from Gnaw Their Tongues and a harrowing three-disc release from Light. There are also essays on ‘zines (by no less than Jon “Metalion” Kristiansen of Slayer ‘zine), art (by Jerome Lefevre), those wacky, illegible logos (by Christophe Szpajdel), the look (by Nick Richardson), and the design (by Trine + Kim Design). The book also includes a selected yet extensive black metal discography. This one might be a bit much for the new or uninitiated, but it’s essential for the hardcore helvete enthusiast.

If you’re just looking for a coffee-table book full of big, scary pictures to frighten visitors to your couch, it gets no better than Peter Beste‘s True Norwegian Black Metal (Vice, 2008). This huge (11 x 14), hardback book is full of beautifully disturbing images. Peter Beste’s work here, and in his new book on Houston rap scene, is reminiscent of Glen E. Friedman‘s classic photos of the early American hardcore and hip-hop scenes. See Darkthrone’s Fenriz rocking out in his room playing records, waiting for the train, and riding the train; see Frost of Satyricon and 1349 posing in front of various churches; see Kvitrafn of Wardruna roaming Oslo, Norway (above); see Gorgoroth, 1349, and Ragnarok playing live, and the aftermath of many such shows; and see lots of cold-ass trees, mountains, and dead animals, among other such lovely horrors. It’s black, white, and red all over.

Just past all of the big pictures are a bunch of clippings from various publications, fliers, and letters chronicling the bloody rise of this scene. Editor Johan Kugelberg did an excellent job of editing together what could have been a pile of complete chaos. From the black-and-white pages of Metalion’s Slayer ‘zine to Kerrang‘s hyped coverage of Varg Vikernes’ trial, as well as a makeshift Mayhem photo album, it’s a nice little archive of artifacts from the very early days of what has become a global cult interest several times over.

So, if you’ve yet to venture into the darkness that is black metal or if you’re already wearing the paint, there are plenty of new guides to help you on your way.

March 4, 2014

These Books Were Made for Walking

For what might seem a most mundane human activity, walking has quite a body of literature. Even being such a normal, everyday act, it’s a theme that never wears out. As Karen O’Rourke (2013) puts it, “…contemporary artists have returned time and again to the walking motif, discovering that, no matter how many times it has been done, it is never done” (p. xvii). Are they making too much of putting one foot in front of the other, or is walking always already much more than that?

You’re walking
and you don’t always realize it
but you’re always
falling.
With each step,
you fall
slightly
forward
and then
catch yourself
from falling.
Over
and
over,
you’re falling
and then you catch yourself from
falling.
And this is how you can be walking
and falling
at the same time.
— Laurie Anderson, “Walking and Falling”

In The Art of Walking: A Field Guide (Black Dog, 2013) edited by David Evans, artists are shown contextualizing and recontextualizing the act of walking, sometimes by taking it outside its everyday context, sometimes by drastically changing that context. Evans’ colorful book covers Jan Estep’s Searching for Ludwig Wittgenstein, Ingrid Pollard’s Wordsworth Heritage (homage to the inventor of the modern walk), Richard Long’s A Line Made by Walking, beautiful marches, weird shoes, paint drippings, mobile shelters, high wires, GPS units, various maps, and even walking dogs. It’s part art book, part documentation, and part field guide to the possibilities of both.

What makes a collection like this work is great photographs, and The Art of Walking is full of them. Nearly 200 photos of walks and works illustrate the wide-ranging art of the bipedal and peripatetic. It’s a worthy addition to the growing literature on walking as an artistic and political practice.

In her own history of walking, Rebecca Solnit (2000) writes, “Walking allows us to be in our bodies and in the world without being made busy by them… Walking is a mode of making the world as well as being in it” (p. 27; p. 5). She continues,

Walking still covers the ground between cars and buildings and the short distances within the latter, but walking as a cultural activity, as a pleasure, as travel, as a way of getting around, is fading, and with it goes an ancient and profound relationship between body, world, and imagination (p. 250).

In Walking and Mapping: Artists as Cartographers (MIT Press, 2013), Karen O’Rourke explores not only the relationship between walking, body, world, and art but also walking and design. Using protocol as a trope through which to illuminate the differences between top-down planning and bottom-up development, O’Rourke breaks new ground between them. For example, paved sidewalks are predictions, attempts at restricting the walks of the future (top-down). Trails are of the past, worn by many previous walks (bottom-up). Maps are metaphors and often represent a bit of both, as well as the relationship(s) between body and world.

Making the workaday weird is one of the central challenges of art. Walking can be artistic, political, practical, or just a last resort for getting from one point to another. No matter our intentions, we walk this way to make our world and to make our way in it.

References:

Anderson, Laurie. (1982). Walking and Falling. On Big Science [LP]. New York: Warner Bros.

Evans, David. (2013). The Art of Walking: A Field Guide. London: Black Dog Publishing.

O’Rourke, Karen. (2013). Walking and Mapping: Artists as Cartographers. Cambridge, MA: MIT Press.

Solnit, Rebecca. (2000). Wanderlust: A History of Walking. New York: Penguin.

March 2, 2014

The First Time I Heard My Bloody Valentine

I have an essay in Scott Heim’s new collection The First Time I Heard My Bloody Valentine. I’m super stoked to be sharing pages and experiences with musicians like Bob Mould, Christian Savill of Slowdive, Ian Masters of Pale Saints, Kellii Scott of Failure and Veruca Salt, James Chapman of Maps, Gazz Carr of God is an Astronaut, and my man Alap Momin of dälek, among many others. The book is available for the Kindle, Nook, iBooks, and other e-readers. Below is the cover, designed by Joel Westendorf.

Here’s an excerpt of my piece in the book, in which I describe the first time I saw My Bloody Valentine live, and the girl I shared the show with:

The next hour or so is difficult to describe without sounding like a complete imbecile. My Bloody Valentine makes the loudest, most beautiful noise I’ve ever witnessed. It doesn’t wash over you as much as it just plows right through your being. You’re not hearing it with your ears as much as you’re feeling it viscerally with your guts. While their records strain the constraints of recording technology, their live presence bends to no such limits. It is akin to standing near an airliner as it taxis toward takeoff or a tornado ripping through trees. It’s strong, certain, and it hurts.

This is the sixth entry in Heim’s The First Time I Heard… series. Other acts include Joy Division/New Order, Kate Bush, David Bowie, The Smiths, and Cocteau Twins.

January 27, 2014

Dispatches from Digital Dystopia

David Hoffman once summarized George Orwell’s 1984, writing that “during times of universal deceit, telling the truth becomes a revolutionary act.” Aaron Swartz, Chelsea (née Bradley) Manning, Adrian Lamo, Aaron Barr, and Edward Snowden have all been pawns and prisoners of information warfare. As the surveillance has expanded from mounted cameras to wireless taps, hackers have evolved from phone phreaking to secret leaking. It’s a ratcheting up of tactics and attacks on both sides. Andy Greenberg quotes Hunter S. Thompson, saying that the weird are turning pro. It’s a thought that evokes the last line of Bruce Sterling‘s The Hacker Crackdown (1991) which, after deftly chronicling the early history of computer hacker activity, investigation, and incarceration, states ominously, “It is the End of the Amateurs” (p. 301).

These quips can be applied to either side.

Sousveillance: Steve Mann — Sousveillance device via Steve Mann, 1998.

The Hacker Ethic — as popularized by Steven Levy’s Hackers (Anchor, 1984) — states that access to computers “and anything which might teach you something about the way the world works should be unlimited and total” (p. 40). Hackers seek to understand, not to undermine. And they tolerate no constraints. Tactical media, so-called to avoid the semiotic baggage of related labels, exploits the asymmetry of knowledge gained via hacking (Branwyn, 1994; Lievrouw, 2011; Lovink, 2002; Raley, 2009). In a passage that reads like recent events, purveyor of the term, Geert Lovink (2002) writes, “Tactical networks are all about an imaginary exchange of concepts outbidding and overlaying each other. Necessary illusions. What circulates are models and rumors, arguments and experiences of how to organize cultural and political activities, get projects financed, infrastructure up and running and create informal networks of trust which make living in Babylon bearable” (p. 254). Sounds like a description of the tumult behind Wikileaks and Anonymous.

In This Machine Kills Secrets (Dutton, 2012), Andy Greenberg explores the infighting and odd cooperation among those out to break and build boundaries around certain strains of information. It’s a tale of rogues gone straight, straights gone rogue, and the weird gone pro. It’s a battle over stiffly defined contexts, lines drawn and defended. He writes of the leakers, “They take an immoral act out of some special, secret culture where it seems acceptable and expose it to the world of moral human relationships, where it’s exposed as obviously horrific” (p. 311). Theirs are easy acts to defend when the extremes are so evident, but what about the more subtle contexts? As danah boyd puts it, “Privacy isn’t a binary that can be turned on or off. It’s about context, social situations, and control.” Privacy is not secrecy, but they’re so closely related that the former seems to be lost in the fight against the latter. They’re also so close as to be constantly conflated when debated.

We Are Anonymous

Following Matt Blaze, Neal Stephenson (2012) states “it’s best in the long run, for all concerned, if vulnerabilities are exposed in public” (p. 27). Informal groups of information insurgents like the crews behind Wikileaks and Anonymous keep open tabs on the powers that would be. After a cameo in This Machine Kills Secrets, Aaron Barr takes a more central role in We Are Anonymous (Little, Brown, 2012) by Parmy Olson. A high-end security consultant, Barr set out to expose Anonymous unprovoked, and quickly found himself on the wrong side of the line. Again, hackers are easy to defend when they’re on your side. Wires may be wormholes (Stephenson, 1996), but that can be dangerous when they flow both ways. Once you get locked out of all your accounts and the contents of your harddrive end up on the wrong screen, hackers aren’t your friends anymore, academic or otherwise. The recent DDoS attacks on several major torrent trackers should be raising more eyebrows on both sides.

Hackers of every kind behave as if they understand that “[p]ostmodernity is no longer a strategy or style, it is the natural condition of today’s network society” (Lovink, 2002, p. 259). In a hyper-connected world, disconnection is power. The ability to become untraceable is the ability to become invisible (Kluitenberg, 2008). We need to unite and become hackers ourselves now more than ever against what Kevin DeLuca (2007) calls “the acronyms of the apocalypse” (e.g., WTO, NAFTA, GATT, etc.; p. 47). The original Hacker Ethic isn’t enough when Shit is Fucked-Up and Bullshit (Wark, 2012). We need more of those nameless nerds, nodes in undulating networks of cyber disobedience. “Information moves, or we move to it,” writes Neal Stephenson (1996), like a hacker motto of “digital micro-politics” (Lovink, 2002, p. 254). Hackers need to appear, swarm, attack, and then disappear again into the dark fiber of the Deep Web.

Lovink (2002) continues: “The world is crazy enough. There is not much reason to opt for the illusion” (p. 259). Who was it that said Orwell was 30 years off? Tactical media is where we watch the ones watching us.

References:

Branwyn, Gareth. (1994). Introduction: Hackers: Heroes or Villains? In Knightmare, Confessions of a Super-Hacker. Port Townsend, WA: Loompanics Unlimited.

DeLuca, Kevin M. (2007). A Wilderness Environmentalism Manifesto: Contesting the Infinite Self-Absorption of Humans. In, R. Sandler & P. C. Pezzullo (Eds.), Environmental Justice and Environmentalism: The Social Justice Challenge to the Environmental Movement. Cambridge, MA: MIT Press, pp. 27-55.

Greenberg, Andy. (2012). This Machine Kills Secrets. New York: Dutton Adult.

Kluitenberg, Eric. (2008). Delusive Spaces: Essays on Culture, Media, and Technology. Rotterdam: NAi Publishers.

Levy, Steven. (1984). Hackers: Heroes of the Computer Revolution. New York: Anchor Press/Doubleday.

Lievrouw, Leah A. (2011). Alternative and Activist New Media. Cambridge, UK: Polity.

Lovink, Geert. (2002). Dark Fiber: Tracking Critical Internet Culture. Cambridge, MA: MIT Press.

Olson, Parmy. (2012). We Are Anonymous. New York: Little, Brown, and Co.

Raley, Rita. (2009). Tactical Media. Minneapolis, MN: University of Minnesota Press.

Stephenson, Neal. (1996, December). Mother Earth, Mother Board. WIRED, 04.12.

Stephenson, Neal (2012). Some Remarks: Essays and Other Writing. New York: William Morrow.

Sterling, Bruce. (1991). The Hacker Crackdown: Law and Disorder on the Electronic Frontier. New York: Bantam.

Wark, McKenzie. (2012). Telesthesia: Communication, Culture, & Class. Cambridge, UK: Polity.

January 25, 2014

Twin Peaks: The Forest of Symbols

Setting the screen for shows such as Picket Fences (1992-1996), The X-Files (1994-2003), Six Feet Under (2001-2005), Veronica Mars (2004-2007), Pushing Daisies (2007-2009), The Killing (2011-2013), and games like Alan Wake (2010), Mark Frost and David Lynch’s Twin Peaks (1990-1991) was easily the oddest hit show in television history. Set among the trees and mountains of my beloved Pacific Northwest, the show hosted themes of dangerous dreams, reckless teens, and the paranormal, parallel, and perpendicular. With recently debunked rumors of its return and a Blu-Ray release imminent, it’s time to go back into the woods.

The Black Lodge

How in the hell this show was ever a hit is one of its many mysteries. Twin Peaks invaded the living rooms of America just as the Zeitgeist was shaking off the awkward, neon discomfort of the 1980s. The world was “wild at heart and weird on top,” in the words of Barry Gifford, and even if everyone knew it, no one was saying it. We let Frost and Lynch make our unease explicit. Collective pre-millennium tension notwithstanding, our anxiety never really relented.

Incest and child molestation are as American as apple pie. Or should I rather say cherry pie, the dessert choice of David Lynch’s Twin Peaks? Leland Palmer is the all-American Dad if there ever was one, so it’s more than appropriate that he is the one to be possessed by the evil spirit BOB, and to rape and murder his daughter Laura. This deed is necessarily something of a ritual, the founding gesture of the American nuclear family. — Steven Shaviro, Doom Patrols

Ritual abounds in Twin Peaks. Its liminality, the “between and betwixt” of Arnold van Gennep and Victor Turner, is evident in Laura Palmer’s double life, “none-more-purposeful” (Neofetou, 2013, p. 77) Special Agent Dale Cooper’s limbo while investigating her death, the transubstantiation of BOB, and his toggling of Leland Palmer’s consciousness. The ephemeral existence of the Black Lodge is itself a flickering signifier of ritual. The coffee and doughnuts, the family dinner, even the recording and sending of messages are imbued with the gestures of ceremony.

The time of Twin Peaks wasn’t run by social media and cellphones. Secrets traveled via letters and landlines, diaries and cassette tapes. The latter of these played very important roles in the show and helped define the drama surrounding the two main characters. Laura Palmer’s secret diary and Special Agent Dale Cooper’s microcassettes respectively recorded the weaving mysteries of Laura’s short life and their postmortem unraveling. Both have been published as companions to the show. In addition, Frost and Lynch collaborated with Richard Saul Wurman to put together an Access Guide to the town of Twin Peaks. More than mere merchandising, these books prefigured the internet-enabled transmedia narrative of many 21st-century television shows.

The newly published Fan Phenomena: Twin Peaks, edited by Marisa C. Hayes and Franck Boulègue (Intellect Books, 2013), expands the between and betwixt of Twin Peaks-inspired writings by fans and crtics alike. It’s the first such collection aimed at fans rather than academics. For instance, In his Fan Phenomena essay, Andrew Howe catalogs the cultural artifacts of the series: posters, coffee cups, dolls, sculptures, and so on, while David Griffith confronts the show’s misogynist aspects with waves of feminism, what Diana Hume George (1995) facetiously calls a “double-breasted approach”(p. 109). Fran Pheasant-Kelly explores the physical spaces of Twin Peaks, and there are three Fan Appreciation interludes in between the essays. It’s a must for any fan of the franchise. Fan Phenomena collections are also available for Star Wars, The Big Lebowski, Doctor Who, The Hunger Games, Marilyn Monroe, and Audrey Hepburn, among others.

Fan Phenomena: Twin Peaks is yet another testament to the lingering legacy of Frost and Lynch’s vision of fucked-up family life as well as the power of good television.

References:

Frost, Scott. (1991). The Autobiography of F.B.I. Special Agent Dale Cooper: My Life, My Tapes. New York: Pocket Books.

George, Diana Hume. (1995). Lynching Women: A Feminist Reading of Twin Peaks. In, David Lavery (Ed.), Full of Secrets: Critical Approaches to Twin Peaks. Detroit, MI: Wayne State University Press, pp 109-119.

Lynch, David, Frost, Mark, & Wurman, Richard Saul. (1991). Welcome to Twin Peaks: Access Guide to the Town. New York: Pocket Books/Twin Peaks Prod./Access Press.

Lynch, Jennifer. (1990). The Secret Diary of Laura Palmer. New York: Pocket Books.

Neofetou, Daniel. (2012). Good Day Today: David Lynch Destabilises the Spectator. Winchester, UK: Zero Books.

Shaviro, Steven. (1997). Doom Patrols: A Theoretical Fiction about Postmodernism. New York: Serpent’s Tail, p. 147.

Turner, Victor. (1967). The Forest of Symbols: Aspects of Ndembu Ritual. Ithaca, NY: Cornell University Press.

Turner, Victor. (1969). The Ritual Process: Structure and Anti-Structure. New York: Routledge & Kegan Paul.

von Gennep, Arnold. (1961). The Rites of Passage. Chicago: University of Chicago Press.

January 6, 2014

It Toggles the Mind

Twenty years ago, Arthur Kroker described the predominant spirit of the times as a “spasm” (1993). What Bruce Sterling (1998) describes as “that violently oscillating 1990s state when you feel totally hyper and nauseatingly bored. That gnawing sense that we’re on the road to nowhere at a million miles an hour.” The feeling has expanded to the point where detached irony is our default emotional setting. David Foster Wallace called it “Total Noise” (quoted in Gleick, 2011, p. 403): An all-consuming cultural state that “tends to level everything out into an undifferentiated mass of high-quality description and trenchant reflection that becomes both numbing and euphoric” (Wallace, 2012, p. 301). It’s information anxiety coupled with complete boredom (Gleick, 2011). What happened to the chasm between those two extremes?

Always two things
switching.
Current runs through bodies
and then it doesn’t.
It was a language of sounds,
of noise,
of switching,
of signals.
…
On again.
Off again.
Always two things
switching.
One thing instantly replaces
another.

It was the language
of the Future.

— Laurie Anderson, United States

Constructing sameness is an essential intellectual activity that goes unobserved. — Mary Douglas, How Institutions Think

A skeuomorph is a design element that remains only as an allusion to a previous form, like a digital recording that includes the clicks and pops of a record player, woodgrain wallpaper, the desktop metaphor, or even the digital “page.” It’s obsolete except in signifying what it supplants. N. Katherine Hayles (1999) describes the concept, writing, “It calls into play a psychodynamic that finds the new more acceptable when it recalls the old that it is in the process of displacing and finds the traditional more comfortable when it is presented in a context that reminds us we can escape from it into the new” (p. 17; cf. Tenner, 2003, p. xii). Skeuomorphs meditate the liminal space between uncomfortable shifts and an uncertain future, translating the unknown into the terms of the known.

Translation is always an amalgam of hope and nostalgia, combining the yearning for home with the urge to press forward into new territories. — Matthew Battles, The Sovereignties of Invention

Just like a cramped muscle, the solution to Kroker’s metaphorical spasm is to stretch it out. In the most general sense, my central research question concerns the process by which we mediate our lives with our technologies. What I call The Medium Picture is that process, what it helps, hides, and hinders. A medium is literally a “middle, intermediary state” (Gleick, 2011, p. 153), and that is the place I’ve been investigating. Skeuomorphs bridge the threshold, obscuring the transition, and that is their purpose when it comes to adapting people to new technologies. They soften the blow of the inevitable upgrade. But every new contrivance augments some choices at the expense of others. What we lose is often unbeknownst to us.

… multifunctional lidless eyes watching, outside-in and inside-out; our technology has produced the vision of microscopic giants and intergalactic midgets, freezing time out of the picture, contracting space to a spasm. — Rosi Braidotti, Nomadic Subjects

With his finger ever on the flickering pulse, William Gibson (2012) writes, parenthetically, “(This perpetual toggling between nothing being new under the sun, and everything having very recently changed, absolutely, is perhaps the central driving tension of my work)” (p. 51). That binary belies a bulging, unexplored midsection. The space between that switch from one extreme to the other, that is what The Medium Picture is about.

References:

Anderson, Laurie. (1984). United States. New York: Harper & Row, p. 22.

Battles, Matthew. (2012). The Sovereignties of Invention. New York: Red Lemonade, p. 84.

Braidotti, Rosi. (1994). Nomadic Subjects. New York: Columbia University Press, p. 43.

Douglas, Mary. (1986). How Institutions Think. Syracuse, NY: Syracuse University Press, p. 60.

Gibson, William. (2012). Distrust That Particular Flavor. New York: Putnam.

Gleick, James. (2011). The Information: A History, a Theory, a Flood. New York: Pantheon.

Hayles, N. Katherine. (1999). How We Became Post-Human. Chicago: University of Chicago Press.

Kroker, Arthur. (1993). Spasm: Virtual Reality, Android Music and Electric Flesh. Montreal: New World Perspectives.

Sterling, Bruce. (1998, October 4). Viridian Design. San Francisco: Yerba Buena Center for the Arts.

Tenner, Edward. (2003). Our Own Devices. New York: Knopf.