My essay, “The Memes is Dead, Long Live the Meme,” argues that Dawkinsian memes have been supplanted by internet memes and are therefore dead. Here’s an excerpt:
If memes are indeed analogous to genes, then the real power of memes is that they add up to something. I’m no biologist, but genes are bits of code that become chromosomes, and chromosomes make up DNA, which then becomes organisms. Plants, animals, viruses, and all life that we know about is built from them.24 “The meme has done its work by assembling massive social systems, the new rulers of this earth,” writes Howard Bloom. “Together, the meme and the human superorganism have become the universe’s latest device for creating fresh forms of order.”
Perhaps that was true two decades ago, when Bloom wrote that, or three decades ago when Dawkins wrote The Selfish Gene, but the biases and affordances of memes’ attendant infrastructure has changed dramatically since. After all, memes have to replicate, and in order to replicate, they have to move from one mind to another via some conduit. This could be the oral culture of yore, but it’s more and more likely to be technologically enabled. Broadcast media supports one kind of memetic propagation. The internet, however, supports quite another.
I started drinking coffee in kindergarten. I wanted to be more grown-up, and with enough cream and sugar, I could.
I didn’t realize I was addicted to the stuff in elementary school until I tried to quit many years later. The headaches that follow depriving your brain of caffeine are a special kind of pain. When I made my first effort to quit in my late 20s, I recognized that pain. My head had been through that before.
I thought back and realized that my first sleepovers with friends were fraught with the same withering withdrawals. I had morning afters as early as first grade. An afternoon of Legos cut short by a trip home with a slamming hangover at six-years old. A matinee viewing of The Last Starfighter cancelled by cranium-crushing throbs. A Saturday at the BMX track not spent carving the tall berms and trying to clear the last doubles but in the backseat of a car with a cold washcloth over my head instead. It took me a long time to connect those dots.
I became an independent thinker at the beginning of the ninth grade. Growing up, my family moved about every two years. About every other summer, we loaded up a big truck and hauled it to another state. When I was in the eighth grade, we moved in the middle of the school year for the first time. I remember not wanting to move, but we’d only been at our current residence in the hinterlands of southeast Alabama for the summer and a few weeks of the school year, so I didn’t think much of it.
Once we arrived in Richmond Hill, Georgia, a small suburb of Savannah, and I enrolled in the local high school, I noticed a lot of things I’d never seen before. First, where Alabama schools had been divided up with only a few grades at each school, Richmond Hill High School housed everyone from the eighth grade through the twelfth. Second, each grade was divided into further groups. A-group was the underachievers, B-people were the normals, and Cs were the advanced lot. I was an eighth-grade level C. These lettered groups took classes together and presumably became friends for life. The problem was that since I had arrived after the school year had gotten underway, half of my classes were full. After some extensive math by a guidance counselor, I ended up with a schedule that consisted of 3 eighth-grade C classes, 2 ninth-grade B classes, an eighth-grade B P.E. class, and an independent study.
High school is a weird time. It’s a weird time in your head, it’s a weird time in your body, and it’s a weird time in your life. Fitting in, being popular, finding love, and being considered cool are the most important things during this time. Everything is a question. Even when someone in high school says something with the certainty of the grave, you can still hear the question mark at the end.
Like most kids of junior-high age, I didn’t feel like I fit in anywhere. Having landed late in this world with the knowledge of a seventh grader and the concerns of a high schooler, I didn’t fit in—I couldn’t fit in. All the cliques were well established before I got there, and given my patchwork schedule, I didn’t travel with one group anyway. None of this is to mention my nerdiness and proto-skateboard/BMX kid attire. I weathered it as best I could, making friends and enemies in all the groups I encountered.
When we moved back to southeast Alabama in the summer before my ninth-grade year, I was over it. I hadn’t completely let go of the high-school concerns, but I’d gotten a glimpse behind the mechanism. Though I felt I’d found my tribe with the collective misfits of skateboarders and BMXers, fitting in was farther out on the radar. I knew then that it didn’t matter what you did, someone was going to find your flaws, and someone else would find you at fault. Connecting those dots made a lot of what followed easier.
I didn’t start drinking alcohol until I was old enough to do so. Sure, I had a sip here or there, but I usually had to drive, and I usually had to drive far, so I just didn’t drink.
I didn’t become a regular drinker until my 30s. I ditched my last car in my late 20s, so it’s been bikes and buses ever since. Pedaled and public transportation are more conducive to staying out late drinking than steering one-eyed, eluding police. I’ve ridden recklessly, and I’ve walked a bike I couldn’t keep upright, but I always made it home.
I was also never the kind of drinker who felt like I needed it. It’s always been casual. Perhaps too casual. I quit earlier this year, and that’s the only time I ever slip up and think of drinking, when it’s casual.
I used to go for lunch alone or with friends and then find myself skipping dinner at a different bar later. I remember telling a friend at the beginning of one of those days that no one was going to stop me. I wasn’t being as defiant as that sounds, I was simply stating the fact that as far as anyone around me was concerned, my behavior was fine. No one would suggest I reconsider a second free shot during lunchtime. No one would suggest I go home instead of going to another bar to continue drinking. No one would suggest I save my money and save myself the mess I was making of the next morning.
I haven’t had a drink since mid-March. I can comfortably say that there’s nothing bad about it. I sleep better, dream clearer, and do so much more. From the lack of hangovers to the lost belly bloat, from the clear skin to the saved money, it’s been all positive. When you read those internet click-bait headlines about “One Simple Trick,” you never believe them. Well, this one works: Try not drinking for a while. If you drink like I did, quitting will fix problems you didn’t know you had. No one’s going to stop you. You have to stop you.
As it always does, my to-read stack has already doubled just from compiling and editing this year’s Summer Reading List. Get ready to add to yours, because there’s plenty below that you’re going to have to check out. There are so many books to read and so many ways to read them, you have no excuse not to read every chance you get.
— Lily perusing the classics at Red House Books in Dothan, Alabama.
This year we have recommendations from newcomers Paul Edwards, Paul Tremblay, Mark Bould, and Matthew Gold, along with past Summer Reading List contributors Dominic Pettman, Dave Allen, Lance Strate, Alex Burns, Alice Marwick, André Carrington, Patrick Barber, Lily Brewer, Alfie Bown, Charles Mudede, Mike Daily, Brian Tunney, Gerfried Ambrosch, Jussi Parikka, Paul Levinson, Steve Jones, Peter Lunenfeld, and myself. Prepare yourself for a hefty stack of pages with words.
As always the book links on this page will lead to Powell’s Books in Portland, Oregon: the biggest and best bookstore on the planet. Read on!
Gabourey Sidibe This Is Just My Face: Try Not to Stare (Houghton Mifflin Harcourt, 2017): I’m already enjoying this a few chapters in, because the chapters read well on short trips. It’s not only funny, it’s genuinely touching. Sidibe has been a breakout star thanks to TV, but what has really flipped the script on her tragic/triumphant character in Precious is her incredible wit. I’m excited to see how she writes about her successes and the setbacks put in her way.
Janet Mock Surpassing Certainty: What My Twenties Taught Me (Atria Books, 2017): I read Redefining Realness (Atria Books, 2014) in like t-minus three days. I was so into Janet Mock’s voice and her ability to move me, as a reader, through times and places while conveying really important principles she’s come to value in her life as a Black trans woman with Native Hawaiian ancestry. The twenty-something memoir is an interesting genre that I hope will help me age into mentoring relationships as I approach my next decade. Mock is already decisive about putting her own life lessons and interests into forms that connect with more and less privileged people, and I expect that she’s even more reflective in this book. Recently, she launched a podcast, Never Before, and the first episode with Ms. Tina Knowles-Lawson was just… poise.
Regina Bradley Boondock Kollage: Stories from the Hip Hop South (Peter Lang, 2017): Regina is a colleague whom I’ve had the distinct honor of befriending earlier this year. I bought this book for my partner, and I’m going to have to get my own, because I need to read these stories as much as anybody else. I made my way through some classic short stories while teaching a course on science fiction, recently, and there was nothing like this that blended hip-hop, Southern everyday life, and race consciousness; there should be, and now, there will be. She’s giving you a voice from the South for the 21st century and beyond.
Mehammed Amadeus Mack Sexagon: Muslims, France, and the Sexualization of National Culture (Fordham University Press, 2017): While it’s hard to keep pace with contemporary criticism, because of the pressure on academics to increase productivity, just like in every other profession, I want to say I’m catching up with people who have done the work in areas I care about. This is a study on desire, the nation, ethnicity, and religion, as well as sex, gender, and sexuality. I’m going through 2017 without knowing if there’s any such thing as loyalty to the field of queer studies. So, for me, it’s important to do work that makes academia a space where we can exist, as desiring people, from marginalized backgrounds, engaged in a dialogue that implicates all of the social formations that claim us.
Simone Browne Dark Matters: On the Surveillance of Blackness (Duke University Press, 2015): A fantastic and long-overdue intervention, arguing that surveillance practices cannot be understood without interrogating the long history of policing Blackness.
Christo Sims Disruptive Fixation: School Reform and the Pitfalls of Techno-Idealism (Princeton University Press, 2017): Sims spent years inside an experimental NYC public school built around gaming. Its story becomes a cautionary tale of well-meaning tech philanthropy and how idealized educational technology often reinforces the status quo rather than upending it.
Neal Stephenson & Nicole Galland The Rise and Fall of D.O.D.O. (William Morrow, 2017): I read every Stephenson new release and although I wasn’t a huge fan of Seveneves (William Morrow, 2015) this techno-thriller about an academic, magic, and time travel seems more up my alley.
I don’t mean to brag, but I was very fortunate to be able to see the musical Hamilton on Broadway this spring, and that has whet my appetite for the biography that inspired Lin-Manuel Miranda, Alexander Hamilton by Ron Chernow (Penguin, 2004). And from a different era of American history, I plan on reading American Gothic: The Story of America’s Legendary Theatrical Family—Junius, Edwin, and John Wilkes Booth by Gene Smith (Simon & Schuster, 1992). In case you’re wondering why, Edwin Booth, who was the most famous stage actor of the 19th century, was the founder of the Players club in Manhattan (Mark Twain was a co-founder), and over the past year I’ve been organizing events for the New York Society for General Semantics at the club, a historic building that once serve as Edwin Booth’s home (and still preserves the room that he lived and died in).
Reading biographical and historical accounts is one method of time travel, and I also intend to read up on the subject more generally by diving into James Gleick’s Time Travel: A History (Pantheon, 2016). Time being a topic of great interest to me, another book on my summer stack is Now: The Physics of Time by Richard A. Muller (W.W. Norton). Two books on language also have caught my eye and are on my pile, The Kingdom of Speech by Tom Wolfe (Little, Brown & Co., 2016), and Words on the Move by John McWhorter (Henry Holt, 2016).
Lastly, I look forward to savoring the recently published collections from two of my favorite poets, Mata Hari’s Lost Words by John Oughton (Neopoiesis, 2017), and Ego to Earthschool by Stephen Roxborough (Neopoiesis, 2017).
Alexander Solzhenitsyn’s Gulag Archipelago (Haper Perennial, 2007), a thoroughly depressing and vitally important work of non-fiction (first published in 1973), will probably ruin your summer, but, in the long run, it will give you a profound understanding of what life was like under communism. Suffice it to say, George Orwell’s dystopian—and somewhat prophetic—depiction of a totalitarian Soviet-like state in his 1949 novel Nineteen Eighty-Four (Secker & Warburg) was no exaggeration. Solzhenitsyn points out the crucial role of ideology—in this case, Marxism/Leninism/Stalinism—in the formation of totalitarian societies.
Douglas Murray’s new book, entitled The Strange Death of Europe (Bloomsbury Continuum, 2017), gives an unsettling account of the recent refugee crisis and why it really is a crisis. In his rather pessimistic view, Europe is on the rocks because it has failed to assert a meaningful first-person plural that autochthonous Europeans can identify with and immigrants can integrate into. The British journalist (The Spectator) and political commentator argues—compellingly—that Europe’s current discourse around identity, immigration, and Islam is dominated by a sense of surrender and cultural masochism, which has played into the hands of far-right groups and parties.
One of the most eye-opening books I’ve ever read is The Better Angels of our Nature: Why Violence Has Declined (Viking, 2011) by the American cognitive scientist, psychologist, and linguist Steven Pinker. Pinker’s optimistic book traces, in compelling prose, the decline of violence in human societies from the Stone Age to the present, explaining the social, cultural, political, and psychological factors behind this surprising phenomenon.
If non-fiction isn’t your thing, you might want to pick up Alex CF’s 2016 fantasy novel Seek the Throat from which We Sing (self-released), “a visceral tale of animal mythology, of dark and foreboding rite and ritual and the desperate rasp of life.” Seek the Throat… is the prolific British artist’s stunning debut as a novelist.
The summer between my second and third year of what I once heard Matt Morris call “Doctor School” is dedicated to the delightful if not academically required preparation for my hotly anticipated comprehensive exams. Because the History of Art and Architecture department at the University of Pittsburgh has a flexible exams program, I am putting my 70-book-and-article reading list to use toward three projects, one being an online publication entitled Sedimenta. Sedimenta, to be a semi-annual collection of critical engagements with contemporaneity, is accreting intellectual efforts toward tracing, for example, shifting subjectivities in the Anthropocene and the deracination of modernist philosophies of nature and landscape toward contemporary philosophies of ecology and deep time. Philosophically Pessimistic attitudes toward artistic practice in the final decades of a green planet are always an alluring line of inquiry as well. After the first edition, Roy Christopher will team up with me as print editor. Most of the books I’m reading this summer are to this end.
A few I’d like to highlight are: Anthropocene Feminism, edited by Richard Grusin (University of Minnesota Press, 2017), which caught my attention with its unsaturated hot-pink cover; Former West: Arts and the Contemporary After 1989, edited by Maria Hlavajova and Simon Sheikh (MIT Press, 2017), which I have already lit up with tabbed passages. The intellectual enterprise of “formering the west” and its Modernity, so far, is a challenging and important one; Reverse Hallucinations in the Archipelago, edited by Anna-Sophie Springer and Etienne Turpin (K. Verlag, 2017), confronts nineteenth-century will-to-knowledge and challenges colonial science and its reverberations in the Anthropocene. In the last year, I have become very excited about K. Verlag’s series Intercalations. In fact, it was in Land and Animal and Nonanimal (2015) I saw the word “sedimenta/tion” broken over two lines, which unearthed Sedimenta in name; Arts of Living on A Damaged Planet: Ghosts and Monsters of the Anthropocene, edited by Anna Tsing, Heather Anne Swanson, Elaine Gan, and Nils Bubandt (University of Minnesota Press, 2017), is likely to be my most anticipated this summer after seeing Douglas Armato flipping it backward and forward in a tweet. I anticipate that this book will enlighten-up my Pessimistic attitude toward artistic practice on a dead and dying planet. I would also like to note that whether by dexterous memory or by Freudian slip, I keep spelling it “damnaged” planet.
My catch-up reading is E.M.Cioran’s A Short History of Decay (Arcade Publishing, 2012), Eugene Thacker‘s latest damnaged-planet trilogy (Zer0 Books, 2011-2015), and as many of Robin Mackay’s Collapses (Urbanomic, 2006-2014) I can get my hands on; and I’m finishing up Justin McGuirk’s Radical Cities (Verso, 2014) and Rachel Price’s Planet/Cuba: Art, Culture, and the Future of the Island (Verso, 2015), the latter of which is a critical exemplar of applied planetary thinking for my future academic projects.
As above, Lucy Lippard‘s works are always so gently quaking below.
Those are for my eyes. For my ears, I have Brian Eno’s Small Craft on a Milk Sea (Warp) from 2010 on eternal repeat while writing for said comprehensive exams. More on personal brand, I’m playing Sharon Van Etten’s Are We There (Jagjaguwar) from 2014. Special thanks to David Lynch (and earlier, Brit Marling), for bringing her again to my attention from the Bang Bang Bar.
Brian Allen Carr Sip (Soho Press, 2017): After reading Brian Allen Carr’s The Last Horror Novel in the History of the World (Lazy Fascist, 2014), which reminded me of the masterful compression achieved by Kenneth Gangemi in his ’69 “miniature novel” Olt, I numbered myself among his fans. I haven’t read any of Carr’s other books. Sip will change that. Take a minute and six seconds to watch the trailer for his “lyrical, apocalyptic debut novel about addiction, friendship, and the struggle for survival.” I guess TLHNitHotW was considered a novella…
Knut Hamsun Growth of the Soil (Vintage Books, 1921): “The typical quirks of Hamsun are still present, and avid readers will find his unmistakable voice booming from the pages.”– s.penkevich on Goodreads (5-star review).
James Joyce Ulysses (1922; Random House US edition, 1934): Time feels right to read Ulysses, I thought as I perused a used hardcover with dust jacket copy from a bookseller’s shelves inside an Ashland antiques emporium. It’s the complete and unabridged text, corrected and reset, containing the original foreword by the author (who “punningly referred to himself as ‘Shame’s Voice,'” wrote Paul Strathern in James Joyce in 90 Minutes), the historic decision by Judge John M. Woolsey whereby the Federal ban on Ulysses was removed in ’33, and a foreword by Morris Ernst.
My 2017 summer reading list was probably the least consequential thing to change on November 9th, 2016, but change it did. As the U.S. has careened towards authoritarianism, I’ve been trying to learn more about 20th century experiences with totalitarian governments — and especially the early stages, as that seems most relevant to the U.S. context at the moment. I visited Auschwitz last summer during the annual digital humanities conference in Poland and wanted to learn more about how norms eroded in the run-up to WWII; so, I’ve begun by reading Volker Ullrich’s new biography Hitler: Ascent, 1889-1939 (Knopf, 2016). Ullrich’s careful account of Hitler’s rise to power is engrossing, readable, and distressing. What’s clear is that Hitler’s agenda was right out in the open from the beginning; as Ullrich notes, “even in the early 1920s, no resident of Munich who had attended a Hitler speech or read about one in the newspapers could have been in any doubt about what Hitler intended to do with the Jews” (104). Replace “Jews” with “immigrants” and we have reason to fear Trump’s next moves. I’ll likely take up books by Hannah Arendt (The Origins of Totalitarianism) and Czeslaw Milosz (The Captive Mind) this summer if I can get through the Ullrich biography quickly enough.
As I continue making my way through these academic texts, I’m looking forward to catching up on some pleasure reading; on the top of my list right now are Zachary Mason’s Void Star (Farrar, Straus and Giroux, 2017), Elif Batuman’s The Idiot (Penguin, 2017), and Philip K. Dick‘s The Man in the High Castle (Putnam, 1962). It’s looking like a dystopian summer all the way around, unfortunately.
Mike McCormack Solar Bones (Tramp Press, 2016): This novel came recommended to me as a book about memory, family, and small town life in Ireland. If anyone has a unique perspective on those, it’s the Irish. I’m greatly looking forward to reading this one.
Larry Loftis Into the Lion’s Mouth (Caliber, 2016): This is an account of the life and exploits of Dusko Popov, a fascinating figure in Allied covert operations during World War II. Largely unheralded (at least in the U.S.), it is claimed he served as the template for Ian Fleming’s James Bond character.
Nicholas Stargardt The German War: A Nation Under Arms, 1939–1945 (Basic Books, 2015): Two books in one summer related to World War II is twice as many as I’ve read in the past ten years. There’s no accounting for it. What caught my eye about The German War is its focus on the breadth and depth of German attitudes and behaviors before, during and after the war, that is, it explores the varieties of Germans’ experiences from within, on Germans’ everyday experiences and struggles with the moral and practical dimensions of the war.
Olja Savicevic Adios, Cowboy (McSweeney’s, 2016): This one caught my eye at first due to its title, which evoked the song “Cowboys Lost At Sea,” by For Stars, causing me to take it down from the shelf at the bookstore and rifle through its pages. Then the prose caught my eye, parsimonious and evocative.
Rick Shefchik Everybody’s Heard about the Bird: The True Story of 1960s Rock ‘n’ Roll in Minnesota (University of Minnesota Press, 2015): It wouldn’t be summer if I wasn’t reading at least one book about music, and this probably won’t be the only one (George Harrison’s expanded I, Me, Mine is a contender, but when it comes to the Beatles I’m mainly waiting for the second installment in Mark Lewisohn’s masterful biography of the Beatles, which I predict will be titled Turn On — you heard it here first!). I’m keenly interested in the local nature of music, its formation, its sound, and one of the most interesting and intriguing — and brief — early 60s rock scenes formed, in of all places, Minnesota. From what I can tell, Shefchik has done a yeoman’s job of unearthing details, including first-person accounts.
Meryl Alper Giving Voice: Mobile Communication, Disability, and Inequality (MIT Press, 2017): As computers have been increasingly employing speech synthesis and voice recognition I’ve become more interested in how humans and machines communicate, and Alper’s book seems like an excellent critical look at mobile media, voice (both literally and figuratively), disability, and equality. I began reading this mid-May and am actually re-reading it over the summer with the thought of incorporating it into a seminar in the fall.
Joachim Kalka Gaslight (New York Review Books, 2017): As a lover of the ideas and literary mode of the German critic/philosopher Walter Benjamin, I could not resist this little book. It’s about the cradle of many of our troubles and so much of our optimism, the 19th century. Detectives, railways, gothic architecture, exoticism, new and strange technologies, the rise of mass consumption–these are few of my favorite themes.
August Wilson Joe Turner’s Come and Gone(Theatre Communications Group, 2008): I’m actually reading all of Wilson’s plays this summer. I have a good reason for this reading project. Black English, like Irish English, is very musical. The same is not true, for say, Shonanized English, which is more philosophical than musical. Anyway, Wilson writes like he is playing the blues on the piano. With his work, the connection between Black English and the blues is made clear. I usually read the books of Zora Neale Hurston for this kind pleasure–the music of words and sentences. But this time I’m reading Wilson.
One other thing. The great novelist Richard Wright once bemoaned that Black American literature did not have a Remembrance of Things Past. In a way, Wilson’s plays, which are set in Pittsburgh, are a working-class Remembrance of 20th century Black America.
Peter Wohlleben The Hidden Life of Trees: What They Feel, How They Communicate—Discoveries from a Secret World (Greystone Books, 2016): Though this book is written by a German forester, Peter Wohllenben, it’s inspired, indeed has an afterword, by Suzanne Simard, a professor of forest ecology at the University of British Columbia. She is just wonderful. I’ve had the pleasure drinking with her. Her aura is not totally human. Much of it has fused with the forest: the canopy, the understory, the roots, that hum of wood. Simard discovered the mother tree. It’s not only huge but shares nutrients with other, weaker trees around it by a fungal network in the ground.
Imagine the fate of a hypothetical forest–let’s call it the Forest of Friendship–in which, by some mysterious concordat, all the trees have somehow managed to achieve the desirable aim of lowering the entire canopy to 10 feet. The canopy looks just like any other forest canopy except that it is only 10 feet high instead of 100 feet. From the point of view of a planned economy, the Forest of Friendship is more efficient as a forest than the tall forests with which we are familiar, because resources are not put into producing massive trunks that have no purpose apart from competing with other trees.
But now, suppose one mutant tree were to spring up in the middle of the Forest of Friendship. This rogue tree grows marginally taller than the ‘agreed’ norm of 10 feet. Immediately, this mutant secures a competitive advantage. Admittedly, it has to pay the cost of the extra length of trunk. But it is more than compensated, as long as all other trees obey the self-denying ordinance, because the extra photons gathered more than pay the extra cost of lengthening the trunk. Natural selection therefore favours the genetic tendency to break out of the self-denying ordinance and grow a bit taller, say to 11 feet. As the generations go by, more and more trees break the embargo on height. When, finally, all the trees in the forest are 11 feet tall, they are all worse off than they were before: all are paying the cost of growing the extra foot. But they are not getting any extra photons for their trouble. And now natural selection favours any mutant tendency to grow to, say 12 feet.
This way of thinking turns out to be a lot of nonsense. There is actually a Forest of Friendship. It is connected by “wood-wide web” that links roots to roots like soul to soul. And, as Wohllenben points out in his book, which I’m reading for the third time and is written with almost no poetry, trees do stifle competition. For some trees, growing too fast and with no checks is dangerous. The slower you grow, the longer you live. Of course, Dawkins, the neoliberal of the biological sciences, doesn’t have the capacity or ideology to see this socialism. He can only see competition where ever he looks.
Andreas Malm’s Fossil Capital: The Rise of Steam Power and the Roots of Global Warming (Verso, 2016) is a remarkable, detailed and acute revisionist history that overturns our understanding of the transition from water-power to coal-burning energy systems which were more costly and far less efficient (but – spoiler alert – made it easier to control workers, suppress wages and offset costs onto the public purse). It is the best book I have read so far this year – though I am looking forward to the stiff competition China Miéville’s October: The Story of the Russian Revolution (Verso, 2017) will put up. Dipping into it has persuaded me to clear a day so I can read it in a single sitting.
One of my regular train journeys is the ideal length for Tor’s fantastic (in both senses) novellas – unless, of course, there are cattle on the line between Bath and Chippenham. Which happened a couple of weeks ago when I was reading Gwyneth Jones’s hard-sf-thriller-cum-ultimate-locked-room-mystery Proof of Concept (Tor, 2017), leaving me bookless between Reading and London. Every bit as good is Everything Belongs to the Future (St. Martin’s Press, 2016), Laurie Penny’s dystopian vision of endless Tory austerity, and I am looking forward to the otherwise dully familiar trips that will get me to the Lovecraft revisionism of Kij Johnson’s The Dream-Quest of Vellitt Boe (Tor, 2016) and Victor LaValle’s The Ballad of Black Tom (Tor, 2016), as well as Nnedi Okorafor’s Binti: Home (Tor, 2017) and Stephen Graham Jones’s Mapping the Interior (Tor, 2017).
My summer will be devoted to getting through the William T. Vollmann backlog. He only writes big, fat far-from-portable hardbacks, so they’ve been stacking up for a while. But I hope to spend at least some of this summer sat on my fat lazy arse -– also catching up on recent novels by Andrea Hairston, Cixin Liu, Mohammad Rabie, Kim Stanley Robinson, and Sofia Samatar.
Summer mostly means novels to me; an all-too brief respite from academic writing.
Having said that, I’m very much looking forward to an advance copy of Margret Grebowicz’s contribution to the excellent Object Lessons series, on Whale Song (Bloomsbury Academic, 2017).
I’m also looking forward to re-reading Gerald Murnane’s The Plains (New Issues Poetry & Prose, 2003), which has just been re-released. It’s a unique instance of “incoherent geography,” and arguably the best novella to come out of Australia. Fans of Calvino, Borges, Casares, etc. should take a look.
John Cowper Powy’s ever-unfashionable Wolf Solent (Simon & Schuster, 1929) is a book I’ve been circling for decades, so will likely finally take the plunge soon.
Otherwise, I just finished Paul Beatty’s brilliant, exhausting, hilarious, and provocative novel, The Sellout (Farrar, Straus and Giroux, 2015), and can’t recommend it highly enough.
Book that came out before summer: Mariana Enriquez Things We Lost in the Fire: Stories (Hogarth, 2017): It’s one of the best short story collections of the last decade. I couldn’t have loved it more. A heady mix of Gothic, weird, realism, and politics. Now I anxiously await for more of her books to be translated.
Summer books out now: Stephen Graham Jones Mapping the Interior (Tor, 2017): A ghost story, a story about fathers, and history… The amount of creepiness, ambition, and emotion Stephen packs into this novella is unfair.
Victor LaValle The Changeling (Spiegel & Grau, 2017): I’m reading it as I type, but already this dark, melancholy meditation on parenting is messing me up.
Summer book out later: Nadia Bulkin She Said Destroy (Word Horde, 2017): I had the honor of writing an introduction to this short story collection. This astonishingly fierce, intelligent, disturbing collection of sociopolitical shockers will be the perfect way to end your summer and dread the fall.
Keith Morris My Damage: The Story of a Punk Rock Survivor (Da Capo, 2016): From 2011 through 2015, I ended up living in this forgotten about tract of Los Angeles called The South Bay. Not that it is actually forgotten about in the present tense—people still there—but the area was once home to a thriving BMX and punk rock scene, and those aspects of the land are largely forgotten about in the present tense, replaced by sprawling bars, expensive parking, and overpriced surf shops.
I picked Redondo Beach to live in, mainly because I grew up reading the town name in BMX magazines and in the liner notes of records released by SST Records. I had visited once in the late ‘90s/early ‘00s, but aside from that, I felt I had a brand of adopted familiarity with the place. That led me to renting a house on Mathews Avenue in North Redondo, not far from a 7-11 on Artesia Blvd.
Something about the heightened curb outside of this particular 7-11 struck me as so familiar, but for the life of me, I couldn’t place it at first. Then it dawned on me. It was the site of a photo of Henry Rollins, while he sang for Black Flag, from 1985. And it looked almost exactly the same in 2011 as it did in 1985. I never knew an address, but from that day forward, I acknowledged that I was living in the same neighborhood that Black Flag used to practice in many years before me.
I was light years away in suburban New Jersey, listening to those Black Flag songs in early skate videos, and here I was an adult living blocks away from one of the creative homes of Black Flag. It then became a past time for me to zero in on locations formerly known for their influence on SST Records releases or in past BMX magazines.
So it came as no surprise that I read My Damage: The Story of a Punk Rock Survivor by Keith Morris, in little more than a day when I bought it. Morris was the original singer for Black Flag, an original Hermosa Beach local, and one of the squares that didn’t fit into the round hole of the South Bay in the late 1970s and 1980s.
Morris and his family lived in Hermosa Beach. His dad owned a bait shop, and Morris borrowed generously from his dad’s cash register to get into all sorts of mayhem as a teen. Through the early parts of the book, Morris also animates a version of Hermosa and Redondo Beach that I never got to know — seaside working class communities unaware of their future sitting on million dollar properties, or past as a vibrant punk rock community. Morris sings for Black Flag down the street from my second house on PCH, walks the streets of Pier Ave., and parties a mile north in Manhattan Beach.
He eventually escapes his hometown, touring with The Circle Jerks, living in Silver Lake and never really returning home to The South Bay in his later years, because, in his words, he doesn’t recognize the place he came from.
Last summer, I visited Hermosa and Redondo again after being away for little over a year, and it was a strange visit. The place that had formerly forgotten or never acknowledged its punk rock roots, now had murals of bands birthed in The South Bay painted on electrical boxes. It was still expensive as shit to even be there, and a little lonely just like I had remembered it, but at least someone in Hermosa Beach had remembered the influence of Black Flag and Descendents.
I wasn’t crazy — all of the mentions of Hermosa and Redondo that I read as a teenager in New Jersey had happened. And Keith Morris’ book is a definitive place to start to learn about the history of punk rock in the South Bay.
It’s also a lesson in understanding one’s place as a legendary influence, but never attempting to capitalize on that legacy. It’s about always moving forward, wherever that road may lead.
The 33 1/3 entry on The Pharcyde’s Bizarre Ride II the Pharcyde by Andrew Barker (Bloomsbury Academic, 2017) is excellent. The album is one of my favorites and the book covers a lot of the details you want to know as a fan. It goes into the recording of most of the songs and in the order they happened, so you get a nice feel of how the album was constructed. Definitely in a similar style to Dan LeRoy’s exemplary 33 1/3 of The Beastie Boys’ Paul’s Boutique(Bloomsbury Academic, 2006).
I also recently read J-Zone’s Root for the Villain: Rap, Bull$hit, and a Celebration of Failure (Old Maid Entertainment, 2011) which was as hilarious and insightful as I had hoped it would be. This is a must-read if you’re a hip-hop fan, even if you’re not too familiar with J-Zone’s music. It combines a behind-the-scenes underground rap expose together with some in-depth opinions and observations from a true hip-hop head and music lover.
This one isn’t actually out yet, but it should be on people’s radars: Martin Connor’s The Musical Artistry of Rap (McFarland & Co., 2017). Martin is a musicologist who breaks down rapping with tools from traditional music analysis and this is his first book, hopefully the first of many. I’m not sure if you can get it in time for summer… If not then maybe spend the summer preparing for this book by brushing up on your music theory, etc.!
When Roy Christopher’s Summer Reading List email lands in my inbox I become paralyzed. I tend to shy away from even attempting to get my head around which books or authors I should be sharing. Roy never nudges me with follow up emails, I just get one. The guilt is unbearable. That’s surely his plan, because at the last minute I get it done. So, another year, another list. Here goes:
In the latter half of 2016 I began collecting many of Jim Harrison’s books. It became a minor obsession. Perhaps his death spurred me to backtrack through his work. I have collected a dozen of his past works of fiction, finding them in online used bookstores, recovered from libraries. Of all of these books, none have struck me as deeply as Sundog (E. P. Dutton/Seymour Lawrence), first released in 1984. I know I added Harrison to Roy’s 2016 list, but I felt it only right to go with this first.
Changing gears, or rather countries, H is for Hawk (Jonathan Cape, Ltd, 2014) by the English author Helen Macdonald had been sitting in the unread pile for two years. After reading the rave reviews the book had received, I was concerned that it would be a mawkish read and that wasn’t a frame of mind that I felt was desirable to me at the time. I was mistaken. Having read her articles on nature and natural history in the New York Times Magazine, I felt that I should put my feelings aside and give the book a chance. It is far from mawkish. Ironically, I should have noted that Jim Harrison gave it a great review, which makes perfect sense. Here’s a snippet of what he had to say: “A lovely touching book about a young woman grieving over the death of her father and becoming rejuvenated by training one of the roughest, most difficult creatures in the heavens, the goshawk.” Macdonald’s book is a wonderful meditation on life; part memoir, part grief, and lots of soul-searching.
Mary Gaitskill’s latest book of essays, Somebody With a Little Hammer (Pantheon, 2017) had my head spinning. I became fascinated as she moved through the world of music, literature, politics and society, covering date rape, Charles Dickens, John Updike, Bob Dylan, Bjork, Talking Heads, Norman Mailer, Dubravka Ugresic, Hanan al-Shaykh, and more. She muses on Nabakov’s Lolita. Of Linda Lovelace she writes, “Icon of freedom and innocent carnality; icon of brokenness and confusion; icon of sexual victimization, sexual power, irreconcilable oppositions.” The book contains 31 riveting and concise essays. I suspect it is one I will go back to often.
Joan Didion South and West: From a Notebook (Knopf, 2017): Didion shares with us but two excerpts from her notebooks that up until now she has never revealed before. “Notes From The South” covers the road trip with her husband, John Gregory Dunne, in June of 1970, traveling through Louisiana, Mississippi, and Alabama. Her eyes and ears capture everything around her as she describes a South that is largely unchanged today.
“California Notes” came about when she was assigned by Rolling Stone to cover the Patty Hearst trial in 1976. She never wrote the piece. Instead, being in San Francisco triggered thoughts about the West, the Hearsts, and her own upbringing in Sacramento. It is a short book, I read it in a single day; a day well spent.
Thinking how to respond to this call, my first instinct was turn my head towards the left, and look at my office bookshelf to see all the volumes that I have had not time to look into over the past months. There’s lots. So some of the books mentioned below are texts that I will read, some are what I want to read and some are what I would anyway suggest to read. I will start with the latter and cheekily, suggest two recent books in our Recursions Series: Ute Holl’s fabulous study (translation) Cinema, Trance and Cybernetics (Amsterdam University Press, 2017) and Liam Young’s just published List Cultures (Amsterdam University Press, 2017)– a book on cultural techniques of listing.
I wrote the Foreword to J.R.Carpenter’s experimental writing take on clouds, The Gathering Cloud (Uniformbooks, 2017), but I will read that again over the summer. I would like to find some time to read the new Simondon translation that Univocal published: On the Mode of Existence of Technical Objects (2017). Also on my list is Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene (eds. Tsing, Swanson, Gang and Buband) that was just published by University of Minnesota Press. It promises to be a lovely looking têtê-bêche edition. Brian Massumi’s The Principle of Unrest (2017) is just now out from Open Humanities Press, and I hope to get a chance to have a look at the book soon enough. I was hoping Matthew Fuller’s forthcoming book How to Sleep: The Art, Biology and Culture of Unconsciousness (Bloomsbury Academic, 2017) would be out sooner but I’ll have to wait until next summer’s list to add that one.
Otherwise, I will be reading a lot of things that relate to my current research projects more directly. This will mean reading about labs, art and technology, making, and such things, but a lot of that material won’t be in books but in various articles, shorter texts, interviews, and such. It also includes going back to reading or re-reading some material such as Johanna Drucker’s Speclab: Digital Aesthetics and Projects in Speculative Computing (University of Chicago Press, 2009). My other writing addresses imaginary media and imaginary futures, so I am reading also some fiction for that one, for example the collection Iraq +100. Stories from a Century After the Invasion (Tor, 2017) that Hassan Blasim edited.
I’m currently reading two books, each a tour-de-force in its own right/write, and I’ll definitely be continuing in their pages this summer.
The Perversity of Things: Hugo Gernsback on Media, Tinkering, and Scientifiction by Hugo Gernsback and Grant Wythoff (University of Minnesota Press, 2016) shows how Gernsback, generally regarded as the grandfather, father, or some kind of primary progenitor of science fiction, did the same for media theory, presaging Marshall McLuhan’s way of thinking about technology and communication by decades. Wythoff’s 59-page Introduction is itself more than worth the price of admission.
I’ve never not been an ardent Beatles’ fan, so I can’t quite say that Rob Sheffield’s Dreaming the Beatles (Dey Street, 2017) rekindled my love of this group’s music, but it certainly placed it first and foremost in my brain this summer, and Sheffield’s masterful, delightful prose makes great accompaniment to the Beatles on the new Beatles Channel on Sirius/XM Radio.
And while I’m here, a few recommendation for books I’ve already read, but which would make wonderful summer reading for anyone who hasn’t: Bonnie Rozanski’s The Mindtraveler (Bitingduck Press, 2015) is one of the best time-travel novels I’ve ever read. David S. Michaels and Daniel Brenton’s Red Moon (Breakneck Books, 2007) is a novel you can’t put down, with a science fictional but who knows explanation of why the Soviets lost the space race in the 1950s.
Most of my year was taken up with prep for my new book (The Playstation Dreamworld; Polity, 2017), but for the summer ahead I’d rather recommend the two better forthcoming books in the series, Xenofeminism (Polity, 2017) by the brilliant Helen Hester and Narcocapitalism (Polity, 2017), the English translation of Laurent de Sutter’s L’âge de l’anesthésie, which I read earlier in the year. Hester, a member of Laboria Cuboniks and the Xenofeminism movement, is among the most exciting writers of recent years and work on feminism and technology seems as important as anything else I can think of. Complementing this intervention, De Sutter’s book shows how living in modern society means living in a world in which our very emotions have been outsourced to chemical stimulation.
In my Hong Kong Review of Books duties, the most exciting book I encountered was Yuk Hui’s The Question Concerning Technology in China (Urbanomic Media, 2016), which he answered our questions about last month. Another book for the serious philosopher to look out for is Gregor Moder’s Hegel and Spinoza (Northwestern University Press, 2017), the latest in the Slovene-Lacanian revolution and coming soon from Northwestern. Last year’sAbolishing Freedom by Frank Ruda (University of Nebraska Press, 2016) is equally exciting, arguing for a renovation of attitudes towards the complicated signifier “freedom” that could get us out of the political crises we face today. In a world in which the corporate establishment and the far-Right make use of the term to assert their agendas, Ruda asks us to think again about the functions and effects of the word “freedom.” Experimental poets–of which I’m really not one–might like Robert Kiely’s How to Read (Lulu, 2017).
After all that hard work, I’ll settle down to the long-awaited new novel from the king of Scandinavian crime noir, Arnaldur Indridason. If enjoyment is everything, The Shadow District(Minotaur Books, 2017) is the only book you need.
Maile Meloy Do Not Become Alarmed (Riverhead, 2017): I finally got a copy of Maile Meloy’s new novel, Do Not Become Alarmed, and somehow I am managing to save it for next week’s Solstice campout. Meanwhile, I’m taking the opportunity to re-read Meloy’s story collection Both Ways is the Only Way I Want It (Riverhead, 2010). It’s gratifying to warm up to a new book from a favorite author by revisiting her older books. I should do this more often…
Meloy has an amazing touch with characters, particularly in the form of a short story. Her writing is crystal clear, seemingly without affect. The stories manage to be both hard and tender. There is a lot of loneliness, and few happy endings, yet the stories don’t seem dark or brooding or pessimistic. She lights up the way people make their way through their lives; their thoughts, their self-reflections, their awareness of and fealty to their own weaknesses.
Like so many in the summer of ’17, I’m still trying to figure out what happened in the fall of ’16. I’ve avoided Listen, Liberal: Or, What Ever Happened to the Party of the People? by Thomas Frank (Metropolitan Books, 2016) which came out before the election. I suppose that’s because it’s a direct attack on the Democratic Party I’d supported and which had shaped so many of its policies around the concerns of people like me. With the GOP holding the presidency, both houses of Congress, the last and probably next Supreme Court appointments, and too many state legislatures and governorships to recount without weeping liberal tears, maybe a rethink is needed.
Angela Nagle’s Kill All Normies: Online culture wars from 4chan and Tumblr to Trump and the Alt-Right (Zer0 Books, 2017) is another, more techno-cultural tool for me to use on the political and social practices we inherited from the 20th century that just seem broken at the moment. Nagle is merciless in her analysis of the techno-utopian hopes of early Internet cheerleaders, and sets up a cage match between identitarian Tumblr and the lol fascism-light of the mouth breathers on 4chan. Its like cross-breeding Greshem’s Law and Godwin’s Law, wherein shit-posting drives out coherence.
I refuse to consecrate the whole summer to hair-shirting myself for my own liberal normie tendencies, so I’ll read lots of fiction, almost all revolving around Los Angeles. Top of the pile is Dodgers by Bill Beverly (Crown, 2016) about a low level drug kid from the South LA projects who gets sent deep into the Midwest to commit a murder.
Should be good, but the kid could probably cause more disruption by staying in the Midwest, registering, and voting Democratic.
I’m finishing up the research on my book Dead Precedents (Repeater Books, 2018), which tellingly is what I was researching during the list last year. There’s plenty of great, new work to read though.
Paul Youngquist A Pure Solar World: Sun Ra and the Birth of Afrofuturism (University of Texas Press, 2017): Not since John F. Szwed’s Space is the Place (Pantheon, 1997) and the first two chapters of Graham Lock’s Blutopia (Duke University Press, 1999) has there been an in-depth study of Sun Ra that connects as many dots as Younquist’s. Most studies of Afrofuturism trace its roots at least back to Sun Ra, but none have done a study so specific, and studies of Sun Ra don’t necessarily make such an explicit connection to his Afrofuturist legacy (Szwed mentions the word once; Lock doesn’t use the term at all). For a broader picture, read along with Reynaldo Anderson and Charles E. Jones’ recent edited collection, Afrofuturism 2.0: The Rise of Astro-Blackness (Lexington Books, 2016).
Greg Tate Flyboy 2: The Greg Tate Reader (Duke University Press, 2016): If you study Black Atlantic art or music, you will contend with Greg Tate. Always a worthy opponent or worth a thorough read, Tate’s work is shiny and sharp and reflects the culture that it cuts. Flyboy 2 is the second such collection of his writings for the Village Voice, Spin, the Wire, Ebony, Paper, and many other publications, as well as some previously unpublished joints.
Dominic Pettman Sonic Intimacy: Voice, Species, Technics (or, How To Listen to the World) (Stanford University Press, 2017): I need some of what Pettman has in the way of finishing books (this is his second so far this year), as well as his well-crafted prose. His books are always a joy for the brain, and this one doesn’t look to abandon the pattern.
Growing old gracefully sounds and seems so dignified and appealing. I have no idea what that would look like for me. As I’ve gotten older, I’ve certainly gotten better at handling responsibility, being a student, meeting deadlines, dealing with adversity and change, and knowing what all of that means in a larger context. At the same time, I became a better skateboarder in my thirties than I ever was in my teens, I’m more into music than ever, I’m still riding little-boy bicycles, and I still don’t own a suit or a pair of dress shoes. As Fight Club‘s narrator famously puts it, “I’m a 30-year-old boy.” The phenomenon is what anthropologist Victor Turner calls “liminality” (1969) or the “betwixt and between” (1967): an interstitial state without status.
How can children grow up in a world in which adults idolize youthfulness? – Marshall McLuhan
Turner’s forebear, Arnold van Gennep (1960), defined what we think of as rites of passage, celebrations of transition from one stage of life to another. As these are mostly studied and most prevalent in other cultures, I have often wondered what makes an adult in the Western world. It seems that we can now pass the tentative tests—getting a driver’s license, graduating school, getting married, having sex, having babies—and still emerge as unscathed youth.
All his peoples moved on in life, he’s on the corners at night
with young dudes. It’s them he wanna be like
It’s sad, but it’s fun to him, right? He never grew up.
Thirty-one and can’t give his youth up.
He’s in his second childhood. – Nas, “2nd Childhood”
Ageing and Youth Cultures: Music, Style, and Identity (Bloomsbury Academic, 2012), edited by Andy Bennett and Paul Hodkinson, explores the second childhood between adolescence and adulthood predominantly as it pertains to pop culture. From straight-edgers, punks, and ravers to B-boys, B-girls, and feminists, so many of popular interests and causes are tied to youth. Using methods familiar to anthropologists, sociologists, and other social scientists (e.g., ethnography, interviews, etc.) the scholars in this book examine the conflicts between growing up, growing old, and staying true to ourselves that are more and more evident in 21st-century, Western culture. Our memories are fallible and ever-more mediated, yet they are important to study. “They tell us about the ways in which people construct the past,” writes Mary Fogerty in her study of ageing breakdancers, “and within this practice they reveal the value systems highlighted by different generations…” (p. 55). We construct and cling to pasts that our presents can never live up to.
Part of the problem is cognitive. Our brains’ ability to create and store new memories simply slows down, to a near-stop, therefore making our most cherished memories those of our youth. And when we remember those times, we reify them, making them stronger (Freud called the process “Nachtraglichkeit” meaning “retroactivity”). So, being stuck in the past is basically a somewhat natural state for our brains—and our technology lets it linger more than ever.
About the “betwixt and between,” Turner (1969) also writes of “the peculiar unity of the liminal: that which is neither this nor that, and yet is both” (p. 99). If I can be both grown up and not grown up, then I refuse to choose: I’ll take the good and bad of both. As James D. Watson puts it, “…there is no good reason ever to be on the downward slope of experience. Avoid it and you’ll still be enjoying life when you die” (p. 93). Never mind growing old gracefully or being age-appropriate. Let’s concentrate more on having fun now—and from now on.
References:
Bennett, Andy & Hodkinson, Paul (Eds.). (2012). Ageing and Youth Cultures: Music, Style, and Identity. New York, Bloomsbury Academic.
Jones, Nasir. (2001). 2nd Childhood. On Stillmatic [LP]. New York: Columbia Records.
Marshall McLuhan & David Carson. (2003). The Book of Probes. Berkeley, CA: Ginkgo Press, p.138.
Milchan, A., Uhls, J., Linson, A., Chaffin, C., Bell, R. G. (Producers), & Fincher, D. (Director). (1999). Fight Club. Beverly Hills, CA: Twentieth Century Fox.
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. (1960). The Rites of Passage. Chicago: University of Chicago Press.
Watson, James D. (2007) Avoid Boring People: Lessons from a Life in Science. New York: Knopf.
Weyland, Jocko. (2002). The Answer is Never: A Skateboarder’s History of the World. New York: Grove Press.
“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)
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.
We’re all home for the holidays. Looking around the living room today at the family assembled there, most were clicking around on laptops, two were also wearing headphones, one was fingering a smartphone. The television was noticeably dark and silent with each of us engrossed in his or her own digital experience, be it a game, a TV show, or some, social metamedium. Jaron Lanier (2008) writes, ”…pop culture is important. It drags us all along with it; it is our shared fate. We can’t simply remain aloof” (p. 385). But what happens when we don’t share any of it anymore? Narrowcasting and narrowcatching, as each of us burrows further into our own interests, we have less of them in common as a whole. The mainstream has become less of a stream and more of a mist.
A friend of mine noted recently that The Long Tail has gotten so long and so thick that there’s not much left in the Big Head. As the internet-enabled market supported a wider and wider variety of cultural artifacts with less and less depth of interest, the big, blockbuster hits have had ever-smaller audiences. This wasn’t the case just a decade ago. The audiences seem to decrease in proportion to the size of the screens. I have found this splintering more and more in the classroom as I try to pick somewhat universal media artifacts to use as examples. Even the biggest shows and movies I brought up this semester left nearly half of my students out, and if I ever got into the stuff I actually like, I was greeted with little more than cricket sounds. The postmodern promise of individual viewpoints and infinite fragmentation is coming closer to fruition.
Cultural divisions as such used to be framed as high versus low culture. New Yorker writer John Seabrook (2000) argues that we have evolved past such hierarchies into what he calls “nobrow culture.” Definitely erring on the high side, Seabrook doesn’t know Stormtroopers from Sand People. Depending on which side of the high/low fence you stand, he and his ilk have “condescended and/or pandered,” in the words of Hal Foster, to you for far too long. The mixing of high culture’s concerns with low culture’s lack thereof only makes sense if there’s a market in the middle. The mainstreaming of anything requires a middle class.
The middle class is traditionally thought of as the masses of people who are above “working” class but also not quite “upper” class. By definition, membership in the middle class requires a certain amount of discretionary income. Mainstream pop culture relies on that. As that income diminishes and less of the extant money is spent on media due to an increasingly tech-savvy populous, the funding for frivolous entertainment decreases. Art and commerce have always been odd bedfellows, but their offspring are the least interesting children in history. Focus groups, product placement, and everything “brought to you by” a brand are not cool conventions. Mix that division and decline with pop culture’s obsession with its own past, what Simon Reynolds (2011) calls “retromania,” and we get reality television, ubiquitous advertising, and endless remakes and remixes. Reynolds likens the state of the culture industry to global economics, predicting an inevitable crash: “The world economy was brought down by derivatives and bad debt; music has been depleted of meaning through derivatives and indebtedness” (p. 410-420). If the rest of pop culture ends up like the demonetized music industry, then we can bury the middle class next to the mainstream.
None of this is to say that underground culture is inherently better. It’s never made much sense to describe something aesthetically in terms of the mainstream, and now it makes less than ever. Working the ends against the middle trying to get the best of both worlds, so-called “nobrow culture” ends up with the bad of both without any of the good. Watered-down, diluted, widely disseminated, what’s left of the mainstream is the cultural equivalent of the muddy, middle heartland, viewed from an airplane window. It’s flyover culture.
Wittgenstein (1953) once said there was no such thing as a private language. The presumption being that a language only works if it is shared. The same can be said of culture. It only works if it is shared. Here’s hoping we can continue to find some overlapping dirt to dig.
References:
Anderson, Chris. (2006). The Long Tail: Why the Future of Business Is Selling More of Less. New York: Hyperion.
From an early age it was instilled in me that people judge you by how you look, how you dress, how you wear your hair, how you carry yourself. My dad won’t leave the house to do business or see someone without styling and dressing appropriately. We communicate something through every stylistic choice we make. As Umberto Eco (1973) writes, “I speak through my clothes.” To wit, I have seen firsthand many books misjudged by their covers. Still, coming up with this stress on conformity alongside the drive for expression inherent in art, skateboarding, and punk rock, I can’t help but toy with the conflict. In the Summer 1988 issue of Homeboy Magazine, pro BMXer R. L. Osborn wrote,
My girlfriend doesn’t dig my Megadeth t-shirt. ‘You’re going to shave one side of your head? Holey Levi’s? Throw ’em away. Your hair’s too long. Your hair’s too short. Why does your hair look like a rainbow?’ Everyone feels the heat from friends, family, and whoever else about independent style, yet I can’t help feeling that sometimes envy is covered up with uncool remarks. Hey. let’s be straight about this, it’s your life, your feelings, and your own personal way of expressing yourself and showing the true you (p. 81).
The piece was accompanied by photos of street kids with wacky hair with odd angles and colors, leather jackets with lots of zippers, spikes, chains, and other scary accessories. I was 17 when that issue came out, and though Osborn’s proselytizing wasn’t the first time I’d been exposed to punk aesthetics, it stuck with me. So, when I saw my DIG BMX Magazine colleague Ricky Adam‘s new zine, I immediately thought of R. L.’s words.
Ricky Adam’s zine, Glad to See the Back of You (Trajectories, 2013), is full of tattooed attitude. It’s a compendium of punk self-expression mostly in the form of custom jackets with back patches. Back patches are largely the domain of bikers or crust punks, the latter of whom fill this zine’s pages. Punk back patches are often cut from old screen-printed t-shirts and hand sewn onto denim or leather jackets or vests along with other patches. The hand-done aspect of them is rarely disguised and gives the look a D.I.Y., provisional feel, and their literal patchwork lends them to subversive bricolage (see Hebdige, 1979). By mixing patches as signs together, punks engage in what Eco (1972) calls “semiotic guerilla warfare.” They express their lack of desire to reunite with the parent culture and celebrate, even parody, the alienation that causes it so much concern (Hebdige, 1979). The crust-punk style takes this alienation to the extreme. Its a war is waged against the established look via its sardonic and scathing rejection thereof (Brummett, 2008; Hebdige, 1979).
Greil Marcus (1989) outlines the complexities of punk’s signification this way:
[A] load of old ideas sensationalized into new feelings almost instantly turned into new clichés, but set forth with such momentum that the whole blew up its equations day by day. For every fake novelty, there was a real one. For every third-hand pose, there was a fourth-hand pose that turned into a real motive (p. 77).
None of this is new, and it might still seem juvenile, but the underlying sentiments haven’t changed. Who cares what’s been co-opted? And who knows what authenticity means anymore? My friend Mark Wieman recently observed how thick and long The Long Tail™ has become. There’s simply no real mainstream anymore, and when it comes to punk and authority, I still feel like my 17-year-old self. I don’t own a pair of dress shoes.
The punk aesthetic of doing it yourself isn’t about doing it like everyone else. It’s about liberating what’s unique about yourself, exposing what makes you you. As Osborn concludes, “Show us who you really are.”
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Ricky Adam’s Glad to See the Back of You is out in a limited run of 300 (mine’s #154), so get yours now.
References:
Adam, Ricky. (2013). Glad to See the Back of You. Leeds, UK: Trajectories.
Brummett, Barry. (2008). A Rhetoric of Style. Carbondale, IL: The University of Southern Illinois Press.
Eco, Umberto (1972). Towards a Semiotic Enquiry into the Television Message. WPCS, 3, University of Birmingham.
Eco, Umberto. (1973). Social Life as a Sign System. In D. Robey (Ed.), Structuralism: The Wolfson College Lectures, 1972. New York: Oxford University Press, pp. 57-72.
Hebdige, Dick. (1979). Subculture: The Meaning of Style. New York: Routledge.
Marcus, Greil. (1989). Lipstick Traces: A Secret History of the Twentieth Century. Cambridge, MA: Harvard University Press.
Osborn, R. L. (1988, Summer). Page 65. Homeboy Magazine, 80-81.
I grew up moving around. From my birth to my high school years, my family moved at least once every two years. There’s no way to gauge how much that forced mobility shaped me as a person, but it certainly made me unafraid to pick up and go somewhere else.
The day after my last final of my undergraduate studies, I moved out of my parents house, from the bucolic plains of southeast Alabama to the Cascadian coast of the Pacific Northwest. I’ve moved more times than there have been years since then and even more than I did growing up. Seventeen of those twenty-odd treks have been state-to-state moves.
There are certain things you learn from a life on the road. You learn to keep your life lean (except perhaps for the literary indulgences; books tend to be the bulk of any of my many moves), you learn to pack what you keep efficiently, you learn to make new friends and keep in touch with old ones, and you learn how to read a map.
In The Faraway Nearby (Viking, 2013), Rebecca Solnit addresses all of the above with the intricacy and intimacy for which she is known. Even the books, about which she writes, “Before writers are writers they are readers, living in books, through books, in the lives of others that are also the heads of others, in that act that is so intimate and yet so alone” (p. 61). And in another passage that deserves quoting at length, she writes,
This is the strange life of books that you enter alone as a writer, mapping unknown territory that arrises as you travel. If you succeed in the voyage, others enter after, one at a time, also alone, but in communion with your imagination, traversing your route. Books are solitudes in which we meet (p. 54).
There are several intertwining allegories threading through The Faraway Nearby. One is about a windfall of apricots rotting slowly on the floor of Solnit’s bedroom, and that story is connected to the very dire story of the diminishing mind of her mom. Overall though, the book is about moving, about going, coming, and becoming, the crisis of living where cartographers have yet to tread, losing your way and finding it again. Every time it feels like the story of her troubled relationship with her mother is getting more alienating than engaging, Solnit drops a paragraph like this one:
My survival depended on mapping her landscape and finding my routes out of it. We are all the heroes of our own stories, and one of the arts of perspective is to see yourself small on the stage of another’s story, to see the vast expanse of the world that is not about you, and to see your power, to make your life, to make others, or break them, to tell stories rather than be told by them (p. 29).
Her ability to connect the mundane to the monolithic is time and again why she’s one of the more reliable voices in cultural history and criticism and remains one of my very favorite writers.
“What size is representation?” Solnit asks, “No size at all, for we get used to seeing satellite photographs of continents the same size as snapshots of babies” (p. 92). If Solnit’s book is about the territory of living itself, then Laura Kurgan’s Close Up at a Distance(Zone Books, 2013) is about the representation, the technologies, the map itself. And it’s beautiful in a completely different way. Kurgan, who runs the Spatial Information Design Lab, directs the Visual Studies program, and is an Associate Professor of Architecture at Columbia University, is not only close with mapping technologies but also quite critical of their shaping how we see the world. “The consumers of generally available satellite imagery,” she writes, “or even the ones who download images for a price from a commercial satellite database, will never know who has tasked a satellite to take a picture (unless they did it themselves) in order to see something close up, but from far away” (p. 20).
The problems of perspective that Solnit mentions above are evident in Kurgan’s critiques. As much as they reveal, remote sensing and imaging technologies remove us from the grit and grind of the realities on the ground. Kurgan investigates these processes through nine case studies, from the images of earth shot from space (i.e., Earthshine and Blue Marble) to satellites over Manhattan on 9/11. Kurgan writes, “The ease with which we can conduct these experiments often hides the reasons for the existence of the images in the first place,” (p. 20), military purposes often being the most nefarious. As Braun (2005) puts it, “…media should never be understood only through their superficial characteristics or merely as interfaces: Certain ideas of reality, society, and subject are always encoded in them” (p. 73). The assumed objectivity of these images is suspect, as they mediate (i.e., insert themselves into) our view, obscuring our ability to accurately interpret what we see.
What the map cuts up, the story cuts across. — Michel de Certeau
However tempting it might be to call Solnit’s book the micro-view and Kurgan’s the macro-, or one about life lived up close and the other at a distance, both are intimate narratives of their subject matter. New books, new stories, new places, new cities can all be a challenge, but dealing with them is manageable and fun. You learn the characters, learn the tropes, learn the plot, learn the map, learn the landmarks, learn the major thoroughfares and cross-streets, and learn when it’s okay to get a little lost.
References:
Braun, Reinhard. (2005). From Representation to Networks: Interplays of Visualities, Apparatuses, Discourses, Territories, and Bodies. In Annmarie Chandler & Norie Neumark (Eds.), At a Distance: Precursors to Art and Activism on the Internet. Cambridge, MA: The MIT Press, pp. 72-87.
de Certeau, Michel. (1984). The Practice of Everyday Life. Berkeley, CA: University of California Press, p. 129.
Kurgan, Laura. (2013). Close Up at a Distance: Mapping, Technology, and Politics. New York: Zone Books.
Solnit, Rebecca. (2013). The Faraway Nearby. New York: Viking.
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Many thanks to Ken Wark for suggesting I review these two titles in tandem.
Though considered the absence of sound, an entity defined by lack, silence is its own swollen signifier. We often find it awkward in social situations, public forums, on the radio. Anywhere we expect the sound of a voice, silence is suspect. “Uncomfortable silences,” Mia Wallace complains in Pulp Fiction (1994), “Why do we feel it’s necessary to yak about bullshit in order to be comfortable?” We fill every space with sound. But, as the sultan of silence, John Cage (1991), taught us, “[S]ilence is not acoustic. It is a change of mind, a turning around” (p. 59)
The most successful ideological effects are those which have no need of words, and ask no more than complicitous silence.
— Pierre Bourdieu, Outline of a Theory of Practice
Silence indicates unheard voices, both figuratively and literally. In The Sound Studies Reader (Routledge, 2012) edited by Jonathan Sterne, Mladen Dolar writes, “The absence of voices and sounds is hard to endure; complete silence is immediately uncanny, it is like death, while the voice is the first sign of life” (p. 540). Orfied Laboratories’ Anechoic Chamber, built by Eckel Industries and pictured above, is a foam room within a room, built on i-beams and springs, surrounded by steel. The outer room is encased in foot-thick, concrete walls. There’s a running bet at the lab offering a case of beer to anyone who can stay in it with the lights off for over 45 minutes. In a rather psychological example of what Douglas Kahn (1999) calls the “impossible inaudible” (p. 189), no one’s been able to stay inside for more than half an hour. Its death-like silence makes its Guinness Book of World Records award as “The Quietest Place on Earth” seem sinister.
In her investigation of silence in fiction, Alix Ohlin (2012) notes, “Silence, created through ellipsis, white space, and repetition, is another form of erasure; it tells the reader of a pain that is too great to bear, yet must be borne” (p. 58). As Susan Sontag (1969) writes, “Silence remains, inescapably, a form of speech” (p. 11). The complaint is often hidden until heard. Breaking the silence is the first step to its resolution. Tara Rodgers’ essay in Sterne’s collection, “Toward a Feminist Historiography of Electronic Music,” also equates silence to a unspoken grievance, quoting poet Adrienne Rich: “The impulse to create begins–often terribly and fearfully–in a tunnel of silence… [T]he first question we might ask a poem is, What kind of voice is breaking the silence, and what kind of silence is being broken?” (p. 478). Similarly, in “The Audio-Visual iPod,” Michael Bull equates it with isolation. Silence makes an uneasy companion.
Air has so much to say for itself. Sound is just bugged air.
— McKenzie Wark, Dispositions
Bugging the air and bugging the airwaves, sound surrounds us. In his essay, “The Auditory Dimension,” Don Ihde phenomenologically relates hearing to seeing, the silent to the invisible. Rephrasing the age-old, tree-falling-in-the-forest question, he writes, “Does each event of the visible world offer the occasion, even ultimately from a sounding presence of mute objects, for silence to have a voice? Do all things, when fully experienced, also sound forth?” (p. 27).
Tackling the presence of no object, Sterne’s other new book, MP3: The Meaning of a Format (Duke University Press, 2012), investigates the evolution and epistemology of our prevailing sound format. Originally intended as a way to transfer sound over phone lines, the MP3 has become a case study in the digital reorganization of an industry. “Chances are,” Sterne writes, “if a recording takes a ride on the internet, it will travel in the form of an MP3 file” (p. 1). Identifying the internet as its native environment, the “dot-mp3” file extension was born on July 14, 1995. “At some point in the late 90s,” says Karlheinz Brandenburg, whose Ph.D. work in 1982 landed him in the middle of the development of the format, “MP3 was technically the best system out there, and at the same time, it was accessible to everybody.” These two aspects gave the MP3 an early foothold, it was patented in 1989, and now every device that plays digital audio files can play one (Wikström, 2009). With the introduction of the first portable MP3-player in 1998, the record industry’s early-eighties nightmares were coming true (Coleman, 2004), and the Recording Industry Association of America (RIAA) started its ongoing legal battle against the digital revolution. Once online file-sharing and the iPod came online around the turn of the millennium, the floodgates were open, and music was liberated not only from the dams of physical formats but also physical spaces. What once took rooms of equipment and stacks of physical media to enjoy is now in everyone’s pocket.
Where the printing press gave us “an eye for an ear” (McLuhan, 1962, p. 27), the MP3 gave us all an endless, solitary soundtrack. The visual is still culturally privileged over the audible (Kahn, 1999), but studying sound has never been more imperative. The Sound Studies Reader and MP3: The Meaning of a Format, along with Sterne’s earlier book, The Audible Past (Duke University Press, 2003), provide a solid foundation.
Without sound, celebration and grief look nearly the same.
— Sam in Ben Marcus’s The Flame Alphabet
Sharing silence can be the ultimate sign of intimacy. The unspoken solace of a loved one close by manifests a complicit quiet. Mia Wallace continues, “That’s when you know you’ve found somebody special. When you can just shut the fuck up for a minute and comfortably enjoy the silence.” Amen.
References:
Bourdieu, Pierre. (1977). Outline of a Theory of Practice. New York: Cambridge University Press, p. 188.
Broadly speaking, irony is the rhetorical strategy of saying one thing yet meaning another, usually the opposite. It also might be the most abused trope of our time. It has exceeded substance surpassing style and elevated into the absurd over the authentic. It’s been a “get out of judgment free” card for as long as I can remember. It’s an escape route, an exit strategy, a way off the hook in any situation, and it’s become the dominant mode of pop culture.
In his book, The Comedian as Confidence Man: Studies in Irony Fatigue (Wayne State University Press, 1997) Will Kaufman defines irony fatigue, the promise of play colliding with the pursuit of truth. He discusses Bill Hicks, for example, having to edit lines from his twelfth, unaired appearance on Late Night with David Letterman, maintaining his Warrior for Truth persona, yet claiming all the while that they were “just jokes.” He didn’t mean to offend because he was just kidding. Having it both ways is perhaps impossible for a figure under public and media scrutiny, but what of the coffee shop denizen? Does she really think her David Bowie mullet looks good on her? Is that guy really into Cher enough to wear a tour shirt from before he was born? Are they for real, or are they joking? Why is everyone so veiled in irony? In a recent New York Times article on living without such artifice, Princeton Professor Christy Wampole writes,
Ironic living is a first-world problem. For the relatively well educated and financially secure, irony functions as a kind of credit card you never have to pay back. In other words, the hipster can frivolously invest in sham social capital without ever paying back one sincere dime. He doesn’t own anything he possesses.
Wampole goes on to cite generational differences, the proliferation of psychotropic drugs, and technological connectivity as reasons for such ironic expressions, but three major cultural epochs came and went in the meantime: cool became uncool, the nerds had their revenge, and stark sincerity was pushed to its breaking point. One was already faltering when we got here. Personas that used to be cool, classic cool, like James Dean, Elvis Presley, or John Wayne, now evoke laughter. Resorting to irony is the only response that quells the cognitive dissonance of such images. No one can actually be like those people. Between the death of the cool and the ironic now, the geeks rose up to rule all and emo culture came to the fore allowing young men to reveal their emotions in a sort of reverse feminism. We all know the story of the geeks. Theirs was a rise to riches, an underdog having its day. But the emo kids never enjoyed such empowerment.
In America’s post-9/11 cultural climate of mourning, confusion, anger, and uncertainty, the emo subculture slipped into the mainstream as a way for young men to express and deal with their confusion, where they attended shows “to feel better at the end of the night instead of bruised” (Greenwald, 2003, p. ix). The music and the open wounds let young people mourn in public. As Andy Greenwald (2003) put it while attending a live show by emo band Dashboard Confessional at New York City’s CBGB club in November of 2001,
The city is unseasonably warm and wary—what happened two months before still hangs heavy, but not heavy enough to weigh down the enormous anticipation that’s building inside CB’s scarred innards. Before the show, I run into a friend who attends NYU. She laughs, “I never figured you for an emo kid,” she says. “Me either,” I answer (p. ix-x).
He describes his friend as, “twenty-one and three years above the room’s median age” (p. x), framing emo culture as a teen phenomenon. It’s a culture of kids who haven’t “thought the deep thoughts yet—they’re too caught up in their own private drama and they’ve found a music that privileges that very same drama—that forces no difficult questions, just bemoans the lack of answers” (p.55). Post-9/11 America might have been about forcing the difficult questions, but it was just as much about bemoaning the lack of answers. And emo made either one okay. Coming of age already leaves teenagers feeling uprooted, un-tethered, with no home, and no sense of belonging. The feeling was only exacerbated by the events of September 11th. Now, not only were their bodies and relationships changing in unprecedented ways, but the world was doing the same thing. This lack of roots provides the backdrop for the mainstream emergence of emo culture. Emo allowed dudes to be as sappy and sincere as they wanted to be. “If we stay with the sense of loss,” Judith Butler (2004) writes, “are we left feeling only passive and powerless, as some might fear?” (p. 30). The feeling of being only passive and powerless is at the core of emo culture. Butler (2004) continues,
Or are we returned to a sense of human vulnerability, to our collective responsibility for the physical lives of one another? Could the experience of a dislocation of First World safety not condition the insight into the radically inequitable ways that corporeal vulnerability is distributed globally? To foreclose that vulnerability, to banish it, to make ourselves secure at the expense of every other human consideration is to eradicate one of the most important resources from which we must take our bearings and find our way (p. 30).
Where emo culture folds in under the weight of affect and uncertainty, Butler urges us to follow it outward. All of these tribulations may seem trivial, but, as Jaron Lanier (2008) writes, “…pop culture is important. It drags us all along with it; it is our shared fate. We can’t simply remain aloof” (p. 385). If pop culture is just recycling plastic pieces of the past, where it is dragging us? Simon Reynolds (2011) draws a parallel between nostalgic record collecting and finance, “a hipster stock market based around trading in pasts, not futures” (p. 419), in which a crash is inevitable: “The world economy was brought down by derivatives and bad debt; music has been depleted of meaning through derivatives and indebtedness” (p. 410-420). After all what is emo if not punk-rock chocolate dunked in goth peanut butter?
Popular culture is the testbed of our futurity.
— Kumayama in William Gibson‘s Idoru
For better or more likely for worse, what emerged from emo culture was the cult of irony. In the ennui of the everyday, we no longer strive to be sincere or cool, but coldly ironic. Nostalgia for simpler times but times not taken to heart is our default stance. Filters on digital photos that make them look old represent not only longing but the undermining of that longing. It’s irony fatigue filtered in Sutro and framed like a Poloroid.
To live in the image of irony is to avoid risk. It means not ever having to mean. Wampole writes, “Moving away from the ironic involves saying what you mean, meaning what you say and considering seriousness and forthrightness as expressive possibilities, despite the inherent risks.” You don’t even have to be cool, geeky or emo, but you can if you want to.
References:
Butler, Judith. (2004). Precarious Life: The Powers of Mourning and Violence. New York: Verso.
Gibson, William. (1996). Idoru. New York: Putnam, p. 238.
Greenwald, Andy. (2003). Nothing Feels Good: Punk Rock, Teenagers, and Emo. New York: St. Martin’s Press.
Kaufman, Will. (1997). The Comedian as Confidence Man: Studies in Irony Fatigue. Detroit, MI: Wayne State University Press.
One of the most eye-opening books I’ve ever read is 
Summer books out now: Stephen Graham Jones 
My girlfriend doesn’t dig my Megadeth t-shirt. ‘You’re going to shave one side of your head? Holey Levi’s? Throw ’em away. Your hair’s too long. Your hair’s too short. Why does your hair look like a rainbow?’ Everyone feels the heat from friends, family, and whoever else about independent style, yet I can’t help feeling that sometimes envy is covered up with uncool remarks. Hey. let’s be straight about this, it’s your life, your feelings, and your own personal way of expressing yourself and showing the true you (p. 81).
