Tales Rabbits Tell: Dominic Pettman’s New Book

Welsh naturalist Ronald M. Lockley spent a large chunk of his life on the rabbit-riddled island of Skokholm just southwest of Wales. When he found he could do better writing about rabbits than catching and breeding them, he wrote The Private Life of the Rabbit (Macmillan, 1964). The book, which is a detailed account of all rabbit activities and proclivities, has become the manual on rabbit life. It informed Richard Adams’ novel, Watership Down (Rex Collings, 1972), which is the rabbit adventure tale, about the ways and mores of leporid life. Fiver, the runt-rabbit guide embodies the spirit animal that bunnies have become in many mythologies, pop cultural contexts, and other great stories.
Rabbit
Rabbits extend far outside of the hillsides, downs, and Easter baskets in which we we typically envision them. Examples I can think of without too much effort include Bugs BunnyGreg the Bunny, the Playboy Bunny, the Ray Johnson documentary How to Draw a Bunny (2002), Beatrix Potter’s Peter Rabbit, 8 Mile‘s B. Rabbit (played by Eminem), the rabbit hole of Lewis Carroll, Bambi’s pal Thumper, Echo and the Bunnymen, the Watership-Down mythology of Fall of Efrafa’s Warren of Snares, and the out-moded rabbit ears of broadcast television. As Susan E. Davis and Margo Demello (2003) write in their definitive Stories Rabbits Tell (Lantern, 2003),

…besides inhabiting forests, fields, backyards, and homes, they inhabit the realm of representation–in folklore and photos, on television and film, in gift stores and in literature. These fabricated rabbits may not tell us much about the lives of real rabbits, but they do tell us a great deal about how we think about rabbits and their place in society (p. 129).

Look at the BunnyLook at the Bunny: Totem, Taboo, Technology by Dominic Pettman (Zer0 Books, 2013) uses the rabbit as totem as a trope through which to interrogate our relationship with technology. Pettman explores the Heideggerian being-toward-death of the pooka in Harvey (1950) and Donnie Darko (2001), the overwrought sexuality of Who Framed Roger Rabbit? (1988), and the spectral haunting of the rabbits in David Lynch’s Inland Empire (2006). Like Frank the bunny in Donnie Darko, Pettman reads the rabbits both Of Mice and Men and Watership Down as guides: Looking at the bunny is looking into the future.

Skipping ahead, however, is not always a promising prospect. The Cassandra conundrum of seeing imminent catastrophe and having no one in the present believe you follows the prophet–rabbit or otherwise. The vagabond rabbits of Watership Down led by the frequently hysterical Fiver, Lennie, George, and Candy in Of Mice and Men led by a rabbit-ridden future vision, Donnie Darko led by his daylight hallucinations of Frank, and Elwood led by his imaginary Harvey are all held suspect by their peers. “The list of lapine totems, no doubt, could go on and on–which is partly my point,” Pettman writes (p. 63). Moreover, two more rabbit holes he mentions early in the book include “the bunny plot” and “the Easter egg.” The former is a nagging idea that won’t leave you alone until you write it out of there, and the latter, of course, refers to the hidden treats of media: DVD menus, websites, etc. Pettman writes,

Indeed, the notion of the Easter egg can be employed to reflect on the nature or possibility of significant surprises in a claustrophically overcoded – thus predictable – world. A world seemingly bereft of alternatives. Perhaps we need to enact rituals designed to encourage the magic bunny to break the tedious cultural algorithms that restrict every day – in the West at least – to a smooth series of anticipated rhythms. (After all, a predictable consumer is a docile and productive citizen.) Perhaps we should be finding inspiration from the temporal tricks of this particular totem to get access not to the material Easter eggs of fetishized commodities, but the hidden, virtual gift of the “something else”: an unprecedented experience, a unimagined possibility, an unanticipated alliance, and so on (p. 63).

A future seen eliminates the element of surprise. For the living being, it’s an ontological issue, one that Pettman explores from virtual rabbits to software, citing everyone from Eugene Thacker, McKenzie WarkWilliam Gibson, Marshall McLuhan, and N. Katherine Hayles, to Slavoj Žižek, Deleuze and Guattari, Vilém Flusser, and Giorgio Agamben. Make no mistake, this rabbit hole is deep.

Concluding, Pettman sums it up, writing,

The rabbit, Orc, penguin, avatar, angel, pixelated lover – even Paradise itself – all make appearances in the idiosyncratic virtual montage fashioned by this book. They are neototems for an era in which the monolithic notion of Nature is finally giving way to an understanding of ecology that includes computers as much as whales, and in which humans are just as likely to be sheep as shepherds (p. 164).

Far from the private life of the rabbit, its many public representations can show you the way. Totems can help us see the world with fresh eyes. So, next time you’re lost in the media matrix, wake up and follow the rabbit.

References:

Adams, Richard. (1972). Watership Down. London: Rex Collings.

Davis, Susan E., & Demello, Margo. (2003). Stories Rabbits Tell: A Natural and Cultural History of a Misunderstood Creature. New York: Lantern Books.

Lockley, R. M. (1964). The Private Life of the Rabbit. New York: Macmillan Publishing.

Pettman, Dominic. (2013). Look at the Bunny: Totem, Taboo, Technology. Ropley Hants, UK: Zer0 Books.

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Rabbit drawings by Roy Christopher.

How Soon is Now? The Perpetual Present

When I was growing up, the year 2000 was the temporal touchstone everyone used to mark the advances of modern life. Oh, by then we’d be doing so many technologically enabled things: Cars would fly and run on garbage, computers would run everything, school wouldn’t exist. We were all looking forward, and Y2K gave us a point on the horizon to measure it all by. When it came and went without incident, we were left with what we had in the present. In Present Shock: When Everything Happens Now (Current, 2013), Douglas Rushkoff argues that the flipping of the calendar to the new millennium turned our focus from the future to the never-ending now. “We spent the latter part of the 20th Century leaning towards the year 2000, almost obsessed with the future, the dot-com boom, the long boom, and all that,” he tells David Pescovitz, “It was a century of movements with grand goals, wars to end wars, and relentless expansionism. Then we arrived at the 21st, and it was as if we had arrived.”

“We spent centuries thinking of hours and seconds as portions of the day,” he continues, “But a digital second is less a part of greater minute, and more an absolute duration, hanging there like the number flap on an old digital clock.” A digital clock is good at accurately displaying the time right now, but an analog clock is better at showing you how long it’s been since you last looked. Needing, wanting, or having only the former is what present shock is all about. It’s what Ruskoff calls elsewhere “a diminishment of everything that isn’t happening right now — and the onslaught of everything that supposedly is.” As the song goes, when you say it’s gonna happen “now,” well, when exactly do you mean?

Michael Leyton (1992) calls us all “prisoners of the present” ( p. 1), like runners on a temporal treadmill. He argues that “all cognitive activity proceeds via the recovery of the past through objects in the present” (p. 2), and those objects often linger longer than they once did thanks to recording technologies. In 1986 Iain Chambers described the persistence of the present through such media, writing,

With electronic reproduction offering the spectacle of gestures, images, styles, and cultures in a perpetual collage of disintegration and reintegration, the ‘new’ disappears into a permanent present. And with the end of the ‘new’ – a concept connected to linearity, to the serial prospects of ‘progress’, to ‘modernism’ – we move into a perpetual recycling of quotations, styles, and fashions: an uninterrupted montage of the ‘now’ (p. 190).

Present ShockNeedless to say that the situation has only been exacerbated by the onset of the digital. In one form or another, Rushkoff has been working on Present Shock his whole career. In it he continues the critical approach he’s sharpened over his last several books. Where Life, Inc. (Random House, 2009) tackled the corporate takeover of culture and Program or Be Programmed (OR Books, 2010) took on technology head-on, Present Shock deals with the digital demands of the now. A lot of the dilemma is due to the update culture of social media. No one reads two-week old Tweets or month-old blog posts. If it wasn’t posted today, in the last few hours, it disappears into irrelevance. And if it’s too long, it doesn’t get read at all. These are not rivers or streams, they’re puddles. All comments, references, and messages, and no story. The personal narrative is lost. It’s the age of “tl; dr.” The 24-hour news, a present made up of the past, and advertising interrupting everything are also all about right now, but our senses of self maybe the biggest victims.

“Even though we may be able to be in only one place at a time,” Rushkoff writes, “our digital selves are distributed across every device, platform, and network onto which we have cloned our virtual identities” (p. 72). Our online profiles give us an atemporal agency whereon we are there but not actually present. On the other side, our technologies mediate our identities by anticipating or projecting a user. As Brian Rotman (2008) writes, “This projected virtual user is a ghost effect: and abstract agency distinct from any particular embodied user, a variable capable of accommodating any particular user within the medium” (p. xiii). Truncated and clipped, we shrink to fit the roles the media allow.

Mindfulness is an important idea cum buzzword in the midst of all this digital doom. Distraction may be just attention to something else, but what if we’re stuck in permanently distracted present with no sense of the past and no time for the future? If you’ve ever known anyone who truly lives in the moment, nothing matters except that moment. It’s the opposite of The Long Now, what Rushkoff calls the “Short Forever.” Things only have value over time. Citing the time binding of Alfred Korzybski, the father of general semantics, Rushkoff illustrates how we bind the histories of past generations into words and symbols. The beauty is that we can leverage the knowledge of that history without going through it again. The problem is that without a clear picture of the labor involved, we risk mistaking the map for the territory.

James Gleick summed it up nicely when he told me in 1999,”We know we’re surrounding ourselves with time-saving technologies and strategies, and we don’t quite understand how it is that we feel so rushed. We worry that we gain speed and sacrifice depth and quality. We worry that our time horizons are foreshortened — our sense of the past, our sense of the future, our ability to plan, our ability to remember.” Well, here we are. What now?

The existence of this book proves we can still choose. In the last chapter of Present Shock, Rushkoff writes,

…taking the time to write or read a whole book on the phenomenon does draw a line in the sand. It means we can stop the onslaught of demands on our attention; we can create a safe space for uninterrupted contemplation; we can give each moment the value it deserves and no more; we can tolerate uncertainty and resist the temptation to draw connections and conclusions before we are ready; and we can slow or even ignore the seemingly inexorable pull from the strange attractor at the end of human history (p. 265-266).

We don’t have to stop or run, we can pause and slow down. Instant access to every little thing doesn’t mean we have to forsake attended access to a few big things. Take some time, read this book.

References:

Chambers, Iain. (1986). Popular Culture: The Metropolitan Experience. New York: Routledge.

Leyton, Michael. (1992). Symmetry, Causality, Mind. Cambridge, MA: The MIT Press.

Morrissey, Steven & Marr, Johnny (1984). How Soon is Now? [Recorded by The Smiths]. On Hatful of Hollow [LP]. London: Rough Trade.

Rotman, Brian. (2008). Becoming Beside Ourselves: The Alphabet, Ghosts, and Distributed Human Being. Durham, NC: Duke University Press.

Rushkoff, Douglas. (2013). Present Shock: When Everything Happens Now. New York: Current.

Remix Redux: Transformative Appropriation

Scholars, researchers, and journalists have had a tumultuous relationship with Hip-hop in general and the cultural practice of remixing specifically (McLeod, 2002). Some, seemingly refusing to contend with Hip-hop at all, trace the practice back to the collages of the Dadaists, the détournements of the Situationists, or the cut-ups of Burroughs and Gysin. Regardless, there’s no denying that Hip-hop brought sampling, scratching, and manipulating previously recorded sounds to a global audience. Along with allusion, quotation, and interpolation, sampling is now standard among the tools of the modern media maker (McLeod & DiCola, 2011). It’s one more option in what Joanna Demers (2006) calls “transformative appropriation, the act of referring to or quoting old works in order to create a new work” (p. 4).

Even so, some use such appropriation as an opportunity to either critique or dismiss the idea of originality altogether. In 1985, Eleanor Heartney complained that “we have finally reached the stage where the very notion of artistic originality is suspect” (p. 26). Others want to spread the practice out, to see it everywhere. As Simon Reynolds puts it, appropriately citing the worst misuses of the concept yet,

“We use the old to make the new and the new is always old.” Much the same idea crops up in Austin Kleon’s Steal Like an Artist, a sort of self-help manual for modern creatives. Kleon moves quickly from “every new idea is just a mashup or a remix of one or more previous ideas” to insisting that “you are the sum of your influences” and that “you’re a remix of your mom and dad.”

Remix TheoryEverything is not a remix, and putting two things together does not a remix make. To say that all such combinations, appropriations, and amalgams are remixes is to lose sight of what makes remix a unique concept of its own. Eduardo Navas remedies this line of thinking with a nuanced, discursive approach to remix culture. In his Remix Theory: The Aesthetics of Sampling (Springer, 2012), Navas lays out a systematic way to think about the cultural history and controversial layers of remix, grounded in the “concrete form of sampling,” and focusing on “conceptual strategies used in different forms of art, media, and culture” (p. 6). These include photography, art, and, of course, music. The latter form of remix being rooted in Jamaican dub and defined by three actions: extending, selecting, and reflecting.

Extending the break is the original form of Hip-hop remix, but those roots reach back not only to Jamaica but also to Jazz. When the written melody ended, Jazz players would improvise over the chord changes to keep the dancers moving (Byrne, 2012), just as the original Hip-hop DJs did in the park. Selective remix is just what it sounds like: a new composition created by adding and subtracting elements from the original piece, heightening or downplaying its salient aspects. Reflexive remix extends, adds, and subtracts but also allegorizes the original composition. That is, it is its own thing, but also maintains the original’s “spectacular aura” (Navas, 2012, p.66) and displays “distorted reflections” (Hebdige, 1979, p. 26) of its source material. It is allusive, revealing its sources through a warped, funhouse mirror. In more general terms, Navas contends that remix is the cultural adhesive that holds our current culture together. Remix Theory is as erudite as is is readable and deftly demonstrates how remix applies far outside its origins.

Groove MusicTaking a more specific tack, Mark Katz’s Groove Music: The Art and Culture of the Hip-hop DJ (Oxford University Press, 2012) explores all of the practices of the Hip-hop DJ including remix. With his stethoscope firmly pressed against its chest, Katz listens closely to what Rob Swift calls “the heartbeat of Hip-hop culture.” Groove Music is as definitive a cultural history of sampling, scratching, and remixing you’re likely to find. The art of the DJ proves that it ain’t all final on black vinyl, but Katz has it all down in black and white. From the early 1970s to the early 21st century, it’s all in here. Groove Music along with Joseph Schloss’s Making Beats: The Art of Sample-Based Hip-hop (Wesleyan, 2004) and Katz’s previous book, Capturing Sound: How Technology Has Changed Music (University of California Press, 2004), will get you a long way to understanding the cultural production of music in the 21st century.

For the most part, Hip-hop DJs and producers don’t think about remix the way that scholars, researchers, or journalists do. Heartney (1985) continues, “Appropriation is culture with an omnivorous appetite, gobbling up every image that wanders across its path” (p. 28). While any DJ might agree with that, their reasons will vary. Are they always making a statement with their sampling choices? Nah, sometimes certain sounds just sound dope together (for one example, see Schloss, 2004, pp. 147-149). As Steinberg (1978) puts it, “there is as much unpredictable originality in quoting, imitating, transposing, and echoing, as there is in inventing” (p. 25). Indeed, cutting and pasting pieces of the past together can yield work as original as any other act of creation.

But you don’t need me to tell you that.

References:

Byrne, David. (2012). How Music Works. San Francisco: McSweeney’s, p. 21.

Demers, Joanna. (2006). Steal This Music: How Intellectual Property Law Affects Musical Creativity. Athens, GA: University of Georgia Press.

Heartney, Eleanor. (1985, March). Appropriation and the Loss of Authenticity. New Art Examiner, 26-30.

Hebdige, Dick. (1979). Subculture: The Meaning of Style. New York: Routledge.

Katz, Mark. (2012). Groove Music: The Art and Culture of the Hip-hop DJ. New York: Oxford University Press.

McLeod, Kembrew. (2002). The Politics and History of Hip-hop Journalism. In Steve Jones (ed,), Pop Music and the Press. Philadelphia, PA: Temple University Press, pp. 156-167.

McLeod, Kembrew & DiCola, Peter. (2011). Creative License: The Law and Culture of Digital Sampling. Durham, NC: Duke University Press, p. 55.

Navas, Eduardo. (2012). Remix Theory: The Aesthetics of Sampling. New York: Springer.

Reynolds, Simon. (2012, October 5). You Are Not a Switch: Recreativity and the Modern Dismissal of Genius. Slate.

Schloss, Joseph G. (2004). Making Beats: The Art of Sample-Based Hip-hop. Middletown, CT: Wesleyan University Press.

Steinberg, L. (1978). The Glorious Company (of Horse Thieves). In J. Lipman & R. Marshall (Eds.), Art About Art, (pp. 21-32). New York: Dutton.

Enjoy the Silence: Jonathan Sterne’s Sound Studies

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

Orfield Lab's Anechoic Chamber

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.

The Sound Studies ReaderIn 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 WarkDispositions

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).

MP3: -The Meaning of a FormatTackling 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.

Cage, John. (1991, Winter). An Autobiographical Statement. Southwest Review, 76(1), 59.

Coleman, Mark. (2004). Playback: From the Victrola to MP3, 100 Years of Music, Machines, and Money. New York: Da Capo.

Kahn, Douglas. (1999). Noise, Water, Meat: A History of Sound in the Arts. Cambridge, MA: The MIT Press.

Marcus, Ben. (2012). The Flame Alphabet: A Novel. New York: Knopf, p. 181.

McLuhan, Marshall. (1962). The Gutenberg Galaxy: The Making of Typographic Man. Toronto: University of Toronto Press.

Ohlin, Alix. (2012, December). “I Am In Here”: On Silence in Fiction. The Writer’s Chronicle, 45(3), 56-63.

Sontag, Susan. (1969). Styles of Radical Will. New York: Farrar, Straus & Giroux.

Bender, Lawrence (Producer) & Tarantino, Quentin (Director/Writer). (1994). Pulp Fiction [Motion picture]. United States: A Band Apart.

Wark, McKenzie. (2002). Dispositions. Cambridge, UK: Salt Publishing.

Wikström, Patrik. (2009). The Music Industry. Cambridge, UK: Polity Press.

The End of an Aura: Replicant Memories

Early in the 21st Century many media technologies and their attendant corporations advanced cultural co-option to a nostalgic phase. With the spread of mass media and technological artifacts, memories once firmly rooted in places in the past now float free of historical context, their auras lost, their eras unknown. “By replicating the work many times over,” writes Benjamin (1968), “it substitutes a mass existence for a unique existence. And in permitting the reproduction to reach the recipient in his or her own situation, it actualizes that which is reproduced” (p. 221). Benjamin argued that the reproduction of art democratized its experience but also rid a work of its aura. With the mass mediation of cultural artifacts since Benjamin’s time, nostalgia has become its own aura.

"It's too bad she won't live..."

The memories are priceless. You lean on the memories.
— R.L. Osborn, Generation F

In his book Culture Jam (1999), Adbusters Magazine founder Kalle Lasn describes a scene in which two people are embarking on a road trip and speak to each other along the way using only quotations from movies. We’ve all felt our lived experience increasingly slipping into technological mediation and representation (Debord, 1994). Based on this idea and the rampant branding and advertising covering any surface upon which an eye may light, he argues that our culture has inducted us into a cult. “By consensus, cult members speak a kind of corporate Esperanto: words and ideas sucked up from TV and advertising” (p. 53). Indeed, we quote television shows, allude to fictional characters and situations, and repeat song lyrics and slogans in everyday conversations. Lasn (1999) argues, “We have been recruited into roles and behavior patterns we did not consciously choose” (p. 53).

Lasn writes about this scenario as if it is a nightmare, but to many of us, this sounds not only familiar but also fun. Cultural allusions invoke a game of sorts. They create a situation that one gets or one doesn’t. To get it is to be in on the gag. Our media is so saturated with allusions that we scarcely think about them as such. A viewing of any single episode of popular television shows Family Guy, South Park, or Robot Chicken yields references to any number of artifacts and cultural detritus past. Their humor relies in large part on the catching and interpreting of allusive references, on their audience sharing the same cultural memories. Hip-hop, with its rife repurposing of sounds via sampling and lyrical allusions, is a culture built on appropriating cultural artifacts and recognizing shared memories.

BLade Runner: Rick Deckard

Memories… You’re talking about memories.
— Rick Deckard, Blade Runner

In Ridley Scott’s Blade Runner (1982), the advanced humanoid androids, known as Replicants, base their “human” past on implanted memories. Their intelligence is impressive but not grounded in a larger cognitive context. They are programmed with memories to make them more human (Bukatman, 1997). As CEO Dr. Eldon Tyrell explains to Deckard,

We began to recognize in them strange obsession. After all they are emotional inexperienced with only a few years in which to store up the experiences which you and I take for granted. If we gift them the past, we create a cushion or pillow for their emotions and consequently we can control them better.

The cushion of nostalgia buoys us all. We often feel not only justified but emboldened by superior claims of previous times, even if we don’t quite remember them the same. “Of course things used to be better!” we think. “The past is not the issue at all,” writes Norman M. Klein (1997), “it serves merely as a ‘rosy’ container for the anxieties of the present” (p. 11). In the face of current complications, much like the Replicants in Blade Runner, we long for times we never knew. Lasn argues that this makes us victims of corporate commodification of culture. We’re no better than Replicants, walking around with implanted memories courtesy of the mass media, and its rampant reproduction of artifacts. To most of us though, the sharing of memories, of cultural allusions, bonds us together, gives us a sense of belonging. A lot of this togetherness is due to the technological reproduction of media. As Benjamin (1968) writes,

…technical reproduction can put the copy of the original into situations which would be out of reach for the original itself. Above all, it enables the original to meet the beholder halfway, be it in the form of a photograph or a phonograph record (p. 220-221).

Replicants are obsessed with photographs. Where the Replicants can’t be sure of what they know (Tosca, 2005), the pictures provide a visual totem, a physical connection to the implanted “cushion” of their memories (Bukatman, 1997; Heldreth, 1997). Where such photographs, as well as phonograph records, are reproductions of scenes and sounds respectively, those forms have given way to digital reproductions of both. Another layer removed lies the manipulation of the digital to replicate its previous analog form. Their remediation represents a crisis of context when filters on digital photos that make them look old and a digital effects that make recordings sound like scratchy vinyl (Katz, 2004). It’s not only longing but also the undermining of that longing.

Because the search for authenticity is a well without a bottom.
– Vanessa Veselka, Zazen

Like Lasn, whether mass culture is a site of exploitation or emancipation was a crucial concern for Benjamin as well (Scannell, 2003), but he was equally concerned with authenticity. “The presence of the original is the prerequisite to the concept of authenticity,” he writes (1968, p. 220). The empty nostalgia of our implanted memories holds no original and no original context. Benjamin continues,

The whole sphere of authenticity is outside technical–and, of course, not only technical–reproducibility. Confronted with its manual reproduction, which was usually branded as a forgery, the original preserved all its authority; not so vis à vis technical reproduction (p. 220).

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 exactly it is dragging us? Simon Reynolds (2011), who calls our obsession with the past, “retromania,” 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). In such a scenario the “original” is even more revered (i.e., maintains its aura) not only in spite of but also because of its replication. It’s hard to be a purist when nothing is pure.

Popular culture is the testbed of our futurity.
– Kumayama in William Gibson‘s Idoru

Nostalgia is now its own aura. The digital reproduction of cultural artifacts, images, sounds, events, and moment-events has rendered authenticity irrelevant. With an empty past to fill with greatness unattainable, context has become a floating concept. Technological mediation does a great deal of its work by manipulating context through the replication, reproduction, and circulation of moment-events. For example, quotation, which, by definition is to use something deliberately astray of its original context (Schwartz, 1996), is the most transparent form of allusion. All of the pieces of the process are present: the allusion itself, its source, and its appropriation. Allusions work by mapping one context to another. By translating something from one context to another, a new meaning is brought to bear. All meaning is in some way mediated by a mapping as such (Hofstadter, 2007). The new meaning is dependent, however, on recognizing both the original and new contexts. George W. S. Trow (1980) writes of television, “The work of television is to establish false contexts and to chronicle the unraveling of existing contexts; finally, to establish the context of no-context and to chronicle it” (p. 82). Debord (1994) said the same about mass media, that it had no historical context, no stable memory. Now media has gone not only digital but also global via the internet, the web, and mobile technologies of all kinds. The aura of the artifact is all but completely disconnected from the artifact’s historical context.

Below the surface of these new media, distinguishing context is even more dodgy. As Clay Shirky (2010) writes, “Since all the data is digital (expressed as numbers), there is no such thing as a copy anymore. Every piece of data… is identical to every other version of the same piece of data” (p. 54). Unlike most analog media, there’s no such things as an original in the digital. And like some technological “Funes, The Memorious,” our digital archives hang around to haunt us. They never forget.

Book parts

With this in mind, Abby Smith (1998) emphasizes,

…the need for preservation experts to develop a keen understanding of the context in which non-object based information is used, in order to ensure capture of all the vital data necessary to meaningful retrieval. When all data are recorded as 0’s and 1’s, there is, essentially, no object that exists outside of the act of retrieval. The demand for access creates the “object,” that is, the act of retrieval precipitates the temporary reassembling of 0’s and 1’s into a meaningful sequence that can be decoded by software and hardware. A digital art-exhibition catalog, digital comic books, or digital pornography all present themselves as the same, all are literally indistinguishable one from another during storage, unlike, say, a book on a shelf (p. 6).

Analog media show their wear through patina of use. Books show “shelf-wear.” Vinyl records–even compact discs–display gouges and scratches. Scratches, scrapes, scars, stretches, tears, marks, and grooves: These are analog concepts. Digital artifacts black-box their wear, hiding their story and its context from us. We have to hold it all in our heads.

Implants! Those aren’t your memories. They’re somebody else’s.
— Rick Deckard, Blade Runner

If we are to avoid being or becoming mere Replicants, we have to be more mindful of the contexts floating around us. Being able to translate data into meaning requires our paying closer attention to the banks it bridges.

References:

Benjamin, Walter. (1968). The Work of Art in the Age of Mechanical Reproduction. Illuminations. London: Fontana, pp. 217–252.

Bukatman, Scott. (1997). BFI Film Classics: Blade Runner. London: British Film Institute.

Borges, Jorge Luis. (1962). Labyrinths: Selected Stories & Other Writings. New York: New Directions.

Debord, Guy. (1994). The Society of the Spectacle. New York: Zone Books.

Heldreth, Leonard G. (1997). “Memories… You’re Talkin’ About Memories”: Retrofitting Blade Runner. In Judith B. Kerman (ed.), Retrofitting Blade Runner. Madison, WI: University of Wisconsin Press, 308-313

Hodstadter, Douglas. (2007). I Am a Strange Loop. New York: Basic Books.

Lewman, Mark, Jenkins, Andy & Jones, Spike. (2008). Freestylin’: Generation F. Wizard Publications/Endo Publishing, p. 19.

Katz, Mark. (2004). Capturing Sound: How Technology Has Changed Music. Berkeley, CA: University of California Press.

Klein, Norman M. (1997). The History of Forgetting: Los Angeles and the Erasure of Memory. New York: Verso.

Lasn, Kalle. (1999). Culture Jam: The Uncooling of America. New York: William Morrow & Co.

Reynolds, Simon. (2011). Retromania: Pop Culture’s Addiction to Its Own Past. New York: Faber and Faber.

Scannell, Paddy. (2003). Benjamin Contextualized: On “The Work of Art in the Age of Mechanical Reproduction.” In Elihu Katz, John Durham Peters, Tamar Liebes, & Avril Orloff (eds.), Canonical Texts in Media Research. Cambridge: Polity Press.

Shirky, Clay. (2010). Coginitive Surplus: Creativity and Generosity in a Connected Age. New York: Penguin, p. 54.

Smith, Abby. (1998, May/June). Preservation in the Future Tense. CLIR Issues, (3), 1, 6.

Tosca, Susana P. (2005). Implanted Memories, or the Illusion of Free Action. In Will Brooker (ed.), The Blade Runner Experience: The Legacy of a Science Fiction Classic. London: Wallflower Press, 92-107.

Veselka, Vanessa. (2011). Zazen. Brooklyn, NY: Red Lemonade, p. 31.

Jonathan Lethem and David Byrne Explain It All

Jonathan Lethem and David Byrne were both featured in Seed Magazine‘s “Seed Salon” in 2007 though not in conversation with each other: Lethem was in the March issue with Janna Levin, while Byrne was paired with Daniel Levitin in the June issue.* In his This is Your Brain on Music (Penguin, 2006), the latter writes,

David Byrne is generally known for his abstract, arty lyrics, with a touch of the cerebral. In his solo performance of ‘Lilies of the Valley’, he sings about being alone and scared. Part of our appreciation for this lyric is enhanced by knowing something about the artist, or at least the artist’s persona, as an eccentric intellectual, who rarely revealed something as raw and transparent as being afraid (p. 244).

How Music WorksIn How Music Works (McSweeney’s, 2012), Byrne reveals less fear and more fearlessness. He eschews what he calls the “crowded shelf” of aging-rock-star biographies and instead brings together a career’s worth of insight on the practice and process of music-making, from performing and using studio technology to building a business and maintaining a community. Byrne’s attention to the neglected factors that contribute to music-making (e.g., the physical context of its performance, the physical context of its reception by the listener, the available recording technology, live amplification, collaborators, producers, instruments, etc.) make this book a must-read for anyone interested in music or making it. It’s also beautifully put together, with tons of color photographs and an elaborate, cushioned cover.

Twenty-six years ago, Byrne predicted that computers would have little influence on the arts by 2007 (Long, 1987, p.94), but How Music Works more than makes up for his former oversights. It’s as comprehensive as it is constructive. As with previous books, Byrne strays in ways one wouldn’t expect, and always in ways you’ll want to follow.

Talking Heads

Byrne credits CBGB for the scene he and Talking Heads came up in. “The mere existence of CBGB facilitated the creation of the bands and songs that touched our hearts and souls,” he writes. “It was the right size, the right shape, and in the right place” (p. 253). In relation to the other New York bands of the time, James Wolcott describes Talking Heads as “deceptively light, a model airplane with a erratic flight pattern” (p. 135). NME‘s Paul Rambali wrote that their 1979 record, Fear of Music, “doesn’t sound like an album at all, just songs caught in full flight and grouped together in a pleasant combination” (quoted in Sheppard, 2008, p. 322). Jonathan Lethem, who wrote one of my favorite novels of all-time partially concerned with flight and partially set in the New York of the time (Fortress of Solitude; Vintage, 2004), triangulates his musings in Fear of Music (the book; Continuum, 2012) using Fear of Music (the record), his adolescent self (who first heard the record), and his grown-up self (who’s writing the book). Initial sketches of the album were recorded by a mobile studio van parked outside Tina Weymouth and Chris Frantz’s apartment in New York. With cables running from the van up through the windows, they hashed out the basic tracks. It was art as ephemera, a provisional situation at best, and it gave them the creative constraints that both Byrne and collaborator Brian Eno crave so much.

Fear of Music

On “Mind,” David Byrne adopts the voice of a “paternal narrator without flaw or dysfunction,” as Ian Gittins (2004, p. 53) puts it. Lethem characterizes the song as decidedly liminal, a narrator arising from the negative space between identities. Much of Fear of Music (the book) emerges similarly in interludes between Lethem’s song-by-song analysis. The interstitial chapters pose such questions as “Is Fear of Music a Talking Heads Record?,” “Is Fear of Music a David Byrne Album?,” “Is Fear of Music a Text?,” “Is Fear of Music a Science Fiction Record?,” and “Is Fear of Music a New York Album?,” Lethem looks for the heart of the record from all angles. The Bottom Line is that if you love this record, you’ll love Lethem’s book — and that’s not necessarily true of all of the books in this series.

Brain Eno, who’d also produced 1978’s More Songs About Buildings and Food, joined in again as the fifth Talking Head on Fear of Music. His collaborations with Byrne and the band redefined the studio-as-instrument idea. On the funked-up “Animals,” Eno ran the bass drum signal through a synthesizer, added an echo, then filtered out the distortion (Tamm, 1995). Practices like this eventually became commonplace, but Eno and Talking Heads were pushing boundaries. All of their pushing on “Animals” landed them squarely On the One (that start-stop hallmark of Classic Funk). “A studio is a situation with literally infinite possibilities,” Eno would later say (quoted in Sheppard, 2008). Even so, as Byrne discusses at length in How Music Works, as a band Talking Heads were still very much a live act. Eno pushed them beyond that on Fear of Music, with “more overdubs and wiggly treatments,” as Byrne (2012) puts it (p. 46). Ever tying the record and book together, Lethem relates the urgency of “Animals” to “I Zimbra” and its structure to “Memories Can’t Wait.” If he didn’t find this record’s heart in this book’s pages, no one else is likely to locate it.

Most of the entries in the 33 1/3 Series show a propensity for close reading, but Lethem’s Fear of Music is exactly what these books were made for: lyrical geeking-out, unfettered fandom, great writing about great music.

A conversation between Jonathan Lethem and David Byrne would be undeniably generative, especially given their obvious overlapping areas of interest. Reading these two books together hints at a small piece of the awesomeness that such a dialogue might entail.

References:

Bly, Adam. (2010). Science is Culture: Conversations at the New Intersection of Science and Society. New York: Harper Perennial.

Byrne, David. (2012). How Music Works. San Francisco: McSweeney’s.

Gittins, Ian. (2004). Talking Heads: Once in a Lifetime: The Stories Behind Every Song. London: Carlton Books.

Lethem, Jonathan. (2004). The Fortress of Solitude: A Novel. New York: Vintage.

Lethem, Jonathan. (2012). Fear of Music. New York: Continuum.

Levitin, Daniel, J. (2006). This is Your Brain on Music. New York: Penguin.

Long, Marion. (1987, January). The Seers’ Catalog. Omni Magazine, pp. 36-40, 94-99.

Sheppard, David. (2008). On Some Faraway beach: The Life and Times of Brian Eno. Chicago: Chicago Review Press.

Tamm, Eric. (1995). Brian Eno: His Music and the Vertical Color of Sound. New York: Da Capo Press.

Wolcott, James. (2012). Lucking Out: My Life Getting Down and Semi-Dirty in the Seventies. New York: Anchor.

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Special thanks to Doug Armato for the tip on James Wolcott’s book.

* Both of these conversations are included in Adam Bly’s SEED Salon anthology, Science is Culture (Harper Perennial, 2010).

More Desirable Lines

As I have written elsewhere, desire lines illustrate the tension between the native and the built environment and our relationship to them. The folklore of these footpaths says that good engineers (or lazy ones, depending on who tells the story; see Brand, 1994, p. 187; and Norman, 2010, p. 126-129) put sidewalks in last as to follow the desire lines and avoid wear on the grass. The time constraints of an average construction contract wouldn’t allow much in the way of paths (Norman, 2010); however, there are cases of rogue paths being “legitimized” with pavement after the ones in place proved insufficient (see Rogers, 1987, for example). Impressions of desire take time.

The city, as a form of the body politic, responds to new pressures and irritations by resourceful new extensions always in the effort to exert staying power, constancy, equilibrium, and homeostasis.
— Marshall McLuhan (1964, p. 98)

Before they were a blight on the urban planner’s finished project, desire lines prefigured roads and maps. Before the first roads were paved, they were dirt paths worn by hooves and wooden wheels; before that, they were trade routes trampled by footfalls; and before that, they were simply the desire to find our way. In his book, Maps of the Imagination (which I highly recommend), writer Peter Turchi (2004) explains,

Tens of thousands of years ago, before the first trails were etched into mud with the point of a stick, before the first pictures were scratched into stone, and long before the first graphic depiction of places on anything like paper, there must have been something we might call premapping: the desire, and so the attempt, to locate oneself (p. 28).

Traffic Flow Diagram

The road is our major architectural form.
— Marshall McLuhan and Wilfred Watson

In this simple traffic-flow diagram the thickness of the lines illustrates the amount of traffic and the arrows designate the direction of the flow. “Clearly a thick arrow requires a wide street,” writes Christopher Alexander (1964), “so that the overall pattern called for emerges directly from the diagram” (p. 88). Piles of data like this are used to design or redesign urban transit systems. The thick arrows here represent what Mark Rose (1990) calls “more desirable lines” in that they illustrate the path people would rather take given the choice among all possible paths (p. 15). Designers use such information in attempts to accommodate the needs of the users of mass transit. Where desire lines are often a matter of avoidance, leading around obstacles or across expanses toward a shorter path, here they are a matter of affordance.

The 1955 Chicago Area Transportation Study (CATS) planners define a desire line as “the shortest line between origin and destination, and expresses the way a person would like to go, if such a way were available” (Throgmorton & Eckstein, 2000). To them, these lines are less about desire and more about measurable behavior (Black, 1990; Creighton, 1970). Providing paths and transit in line with city travelers’ wants and needs is better for all concerned.

Chicago City Hall and County Building

One hundred years earlier, a mid-nineteenth century attempt at a public square as a center of “civic engagement” among the tallest buildings downtown ended in messy trails. “Muddy and unkempt, it was a shortcut site in contrast to the grid in whose hypothetical center it was located,” writes Peter Bacon Hales (2009). “Its failure was its success; offering an alternative to the regulated patterns of movement within the built-up blocks surrounding it, the open square increased the efficiency of those who moved through it, while losing its place as a greensward” (p. 167). In 1851, the site was slated for a government building, which by 1871 took up the whole block (Hales, 2009). Putting an entire building in the way might seem rather extreme, but keeping errant walkers in control not only prevents further wear where planners would rather there be none but also keeps other kinds of damage under control. “Broken windows theory,” which states that urban disorder such as litter, graffiti, and broken windows are the slippery slope upon which a community slides into more serious crime (Kelling & Coles, 1996; Wilson & Kelling, 1982). If the neglected aesthetic features of an area indicate one set of bad behavior, then worse crime is sure to follow. Such vandalism left unattended is the gateway to more serious offenses. Though the theory has been critiqued as too narrow in scope (See Sampson & Raudenbush, 1999), it isn’t difficult to see its logic where desire lines are concerned.

Desire lines can be the path we make or the path we follow, wayfinding and wayfaring, making our way in the world. Layers of wear and decay, a patina of age collects and is scraped away. From tools and artifacts, scoring their surfaces with the signs of use, our presence was known in paths and palimpsests. Where our world and its media used to show the marks of footprints and fingerprints, now it’s moving out of our hands, in the clouds, in our heads. Maybe that’s the real difference between old and new media: the way they show use. As Kevin Lynch (1972) writes, “The world around us, so much of it our own creation, shifts continually and often bewilders us. We reach out to that world to preserve or to change it and so to make visible our desire” (p. 1), and artist Richard Long (2002) posits, “I think that the surface of the world anywhere is a record of all its human, animal, and geographical history” (p. 146). Whether designing from the top down or emerging from the bottom up, the texture of that history is up to us.

References:

Alexander, Christopher. (1964). Notes on the Synthesis of Form. Cambridge, MA: Harvard University Press.

Black, Alan. (1990). The Chicago area transportation study: A case for rational planning. Journal of Planning Education and Research, 10(1), 27-37.

Brand, Stewart. (1994). How Buildings Learn, and What Happens to Them After tHey’re Built. Cambridge, MA: The MIT Press.

Creighton, Roger L. (1970). Urban Transportation Planning. Urbana, IL: University of Illinois Press.

Hales, P. B. (2009). Grid, Regulation, Desire Line: Contests Over Civic Space in Chicago. In M. Orville & J. L. Meikle(Eds.), Public Space and the Ideology of Place in American Culture. New York: Rodopi, pp. 165-197.

Kelling, G. L. & Coles, C. M. (1996). Fixing Broken Windows: Restoring Order and Reducing Crime in Our Communities. New York: The Free Press.

Long, Richard. (2002). Walking the Line. London: Thames & Hudson.

Lynch, Kevin. (1972). What Time is This Place? Cambridge, MA: The MIT Press.

McLuhan, Marshall. (1964). Understanding Media: The Extensions of Man. New York: McGraw-Hill.

McLuhan, Marshall & Watson, Wilfred. (1970). From Cliché to Archetype. New York: Viking, p. 132.

Norman, Donald, A. (2010). Living with Complexity. Cambridge, MA: The MIT Press.

Rogers, E. B. (1987). Rebuilding Central Park: A Management and Restoration Plan. Cambridge, MA: The MIT Press, p. 35.

Rose, Mark. (1990). Interstate: Express Highway Politics, 1939-1989. Knoxville, TN: University of Tennessee Press.

Sampson, R. J. & Raudenbush, S. W. (1999, November 1). Systematic social observation of public spaces: A new look at disorder in urban neighborhoods. American Journal of Sociology, 105(3), 603–651.

Throgmorton, J. A. & Eckstein, B. (2000, November 21). Desire Lines: The Chicago Area Transportation Study and the Paradox of Self in Post-War America. Retrieved on October 31, 2012.

Turchi, Peter. (2004). Maps of the Imagination: The Writer as Cartographer. San Antonio, TX: Trinity University Press.

Wilson, J.Q., & Kelling, G.L. (1982). Broken windows: The police and neighborhood safety. Atlantic Monthly, 249, 29–38.

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This post is another edited excerpt from my book-in-progress The Medium PictureChapter 7, “Disguise the Limit,” discusses desire lines in many forms, linking modern footpaths to the evolution of flight and the ancient “ley” system.

Metaphors Be With You: Slinging the Slang Online

Marshall and Eric McLuhan’s Laws of Media (1988) opens with the claim that each of our artifacts is “a kind of word, a metaphor that translates experience from one form to another” (p. 3). For a man of letters to use a linguistic premise upon which to build the laws of media is not surprising. It was McLuhan (1951) after all who pointed out that advertising employs the same strategies as poetry. If we treat software (specifically microblogging platforms) and cities as artifacts, the emergent form seems to be the evolution of language itself: causal, casual language. New slang manifests from urban areas to online services.

A few of Eisenstein, et al’s linguistically linked cities.

Georgia Tech’s Jacob Eisenstein and his colleagues have been studying the conflation of urban populations, microblogging, and the evolution of language. Jim Giles of New Scientist reports one such study:

After collecting the data, the team built a mathematical model that captures the large-scale flow of new words between cities. The model revealed that cities with big African American populations tend to lead the way in linguistic innovation.

Slang that would normally remain isolated in one urban area until picked up by some mass medium or transmitted by traveling users is now narrowcast via networks. Innovators of utterances share their new words without ever seeing another’s city.

Though one can scarcely discuss the transgressions of language, poetry, and the city without mentioning Guy Debord and The Situationists, Michel de Certeau is perhaps the most famous theorist to conflate the urban and the linguistic. “The act of walking is to the urban system what the speech act is to language or to the statements uttered,” he writes (1984, p. 97). “Walking affirms, suspects, tries out, transgresses, respects, etc., the trajectories it ‘speaks’. All the modalities sing a part in this chorus, changing from step to step, stepping in through proportions, sequences, and intensities which vary according to the time, the path taken and the walker” (p. 99). These thoughts of walking in the city, which is incidentally the name of the chapter from which they are cited, evoke the language of appropriation, allusion, remix. De Certeau continues elsewhere:

Our society has become a recited society, in three senses: it is defined by stories (récits, the fables constituted by our advertising and informational media), by citations of stories, and by the interminable recitation of stories (p. 186).

In other words, we make meaning by appropriating (see also Jenkins, 1992; 2006). William Gibson (2005) writes, “Today’s audience isn’t listening at all–it’s participating. Indeed, audience is as antique a term as record, the one archaically passive, the other archaically physical. The record, not the remix, is the anomaly today. The remix is the very nature of the digital.” Slang is not necessarily remix, but it often involves the appropriation of utterances that once meant something else, a recontextualization of their meaning. The use and evolution of slang operates on the same basic premise of sampling and remix, as well as that of metaphor.

The widespread dissemination of pop culture is nothing new. As Todd Gitlin writes in his book Media Unlimited (Metropolitan Books, 2001), “Poetry and song migrated across Europe hand to hand, mouth to ear to mouth. Broadsheets circulated. From the second half of the fifteenth century on, Gutenberg’s movable type made possible mass-printed Bibles and a flood of instructional as well as scurrilous literature. Even where literacy was rare, books were regularly read aloud” (p. 27). Though Gutenberg’s printing press represents what McLuhan (1964) referred to as the first assembly line — one of repeatable, linear text — and is what made large-volume printed information a personal, portable phenomenon, the advent of the telegraph brought forth the initial singularity in the evolution of information technology. As James Carey (1988) observed, the telegraph separated communication from transportation. As news on the wire, information could thereafter spread and travel free from its human progenitors. Information was thusly commoditized. Liberated from books and newspapers, new slang and ideas have since become a larger part of our culture than physical products.

The telegraph is so far antiquated in the landscape of communication technology, simply bringing it up in a serious manner seems almost silly. It’s quite literally like using a word that has fallen out of favor. Words are metaphors, and metaphors are expressions of the unknown in terms of the known. Once a new word is known, it becomes assimilated into the larger language system. The same transition occurs in the evolution of technology: Once a device has obsolesced into a general usage, we forget its original impact. The technological “magic” dissipates.

Slang is verbal violence on new psychic frontiers.
It is a quest for identity. — Marshall Mcluhan

In an interview we did several years ago, Paul D. Miller pointed out that McLuhan once said that “the forces of language in an electronic context would release the ‘Africa Within'” (quoted in Christopher, 2007, p. 244). As Eisenstein and his colleagues seem to have found, our tribes come together online, and language evolves from streets to Tweets.

References:

Carey, James W. (1988). Communication as Culture: Essays on Media and Society. New York: HarperCollins.

Christopher, Roy. (2007). Paul D. Miller a.k.a. DJ Spooky: Subliminal Minded. In R. Christopher (Ed.), Follow for Now: Interviews with Friends and Heroes. Seattle, WA: Well-Red Bear, pp. 235-245.

De Certeau, Michel. (1984). The Practice of Everyday Life. Berkeley, CA: University of California Press.

Eisenstein, Jacob, O’Connor, Brendan, Smith, Noah A., & Xing, Eric P. (2012, October 23). Mapping the geographical diffusion of new words. Retrieved November 24, 2012 from http://arxiv.org/abs/1210.5268

Gibson, William. (2005, July). God’s Little Toys. WIRED, 13.7.

Giles, Jim. (2012, November 17). Twitter Shows Language Evolves in Cities. New Scientist, 2891.

Gitlin, Todd. (2001). Media Unlimited: How the Torrent of Images and Sounds Overwhelms Our Lives. New York: Metropolitan Books.

Jenkins, Henry. (1992). Textual Poachers: Television Fans & Participatory Culture. New York: Routledge.

Jenkins, Henry. (2006). Convergence Culture: Where Old and New Media Collide. New York: New York University Press.

McLuhan, Marshall. (1951). The Mechanical Bride. New York: Vanguard Press.

McLuhan, Marshall. (1964). Understanding Media: The Extensions of Man. New York: McGraw-Hill.

McLuhan, Marshall. (1970). Culture is Our Business. New York: Ballantine Books.

McLuhan, Marshall & McLuhan, Eric (1988). Laws of Media: The New Science. Toronto, Canada: University of Toronto Press.

——–

This piece is another of my many early rough drafts that I’m working on extending elsewhere. Thanks to Brian McFarland for links and correspondence. Apologies to Carrie Fisher for the title.

Ian Bogost: Worthwhile Dilemmas

Partially fueled by Jane McGonigal’s bestselling Reality is Broken (Penguin, 2011), “gamification”—that is turning mostly menial tasks into games through a system of points and rewards—became the buzzword of 2011 and diluted and/or stigmatized videogame studies on many fronts. Gaming ungamed situations is not all bad though. Brian Eno and Peter Schmidt’s Oblique Strategies (1975) were tactics for gaming a stalled creative process. In an interview with Steven Johnson, Brian Eno explained, “The trick for me isn’t about showing people how to be creative as though they’ve never been like that before, but rather trying to find ways of recontacting the natural playfulness and curiosity that most people were born with.” When it becomes exploitative, it becomes a problem.

Enter one of the most outspoken, prolific, and creative videogame scholars working today. Ian Bogost is a professor at Georgia Tech and co-founded videogame design company, Persuasive Games. Among his many books are  Unit Operations: An Approach to Videogame Criticism (MIT Press, 2008), Persuasive Games: The Expressive Power of Videogames (MIT Press, 2010), and How to Do Things with Videogames (University of Minnesota Press, 2011), as well as A Slow Year: Game Poems (Open Texture, 2010), the latter of which which includes four videogames and many meditative poems about the Atari 2600. His latest is Alien Phenomenology, or What It’s Like to Be a Thing (University of Minnesota Press, 2012), which calls for an object-oriented approach to things as things and for thinkers to also become makers.

Roy Christopher: While reading How to Do Things with Videogames, it occurred to me that videogames really are the medium of the now. They encompass so much of everything else our media does and is. Was this part of your point and I just need a late pass?

Ian Bogost: Maybe it would be more accurate to say that videogames are the least recognized medium of the now. In the book—in the first chapter even—I argue against the conceit that games have not achieved their potential. That’s true of course, but what medium has achieved its potential? But in that context I was speaking against researchers, critics, and designers who talk about everything videogames are not, but could be: akin to film, or novels, or textbooks, or what have you. The book tries to show that videogames are already a great many things, from art to pornography to work to exercise.

But all that said, videogames are hardly a dominant medium. What is instead? Some might say “the Internet,” but that’s wrong too, although the reasons it is wrong are surprising. As Marshall McLuhan taught us, media contain other media. But weirdly, even though we access the Internet on computers, the former actually has relatively little to do with the latter. The Internet contains writing, images, moving images, sound—all “traditional” media in common parlance. McLuhan’s idea of the Global Village was meant to rekindle the senses overlooked thanks to the age of print, and in that sense TV and the Internet have succeeded in realizing that vision. But the result turns out to be just the same as TV and radio and print, except any of us can create the equivalent of a publisher or a broadcaster.

Videogames, by contrast, have different properties than these other media. They model the way something works rather than describing or showing it; they offer an experience of making choices within that model rather than an audiovisual replay of it, and they contextualize that model within the context of a simulated world. Now, to be sure, that sort of approach is very “now” in the sense that we SHOULD be interested in the complex, paradoxical interrelations of the moving parts in a system. But at the end of the day, it’s just easier to watch cat videos on YouTube and spout one-liners onto Twitter. In some sense, videogames both are and aren’t other media. They do what other media do—and some things they do not—but they do them differently.

RC: The idea of attaching rewards to menial tasks is understandable, but the current buzz around gamification seems to miss much of the point by filtering out what’s actually good about games. You’ve been quite vocal about the ills of this trend. What are we to do?

IB: If videogames both have and haven’t arrived as a mature medium, then the proponents of gamification want to pretend that the work is done and now we can settle in to the task of counting the profits. The basics of this phenomenon are simple enough: marketers and consultants need to surf from trend to trend, videogames are appealing and seductive but complex and misunderstood, so the simple directive to apply incentives to all our experiences both satisfies the economic rationalists and ticks off the “game strategy” box for organizations.

The irony, not lost on many, is that as virtual incentives like points and reward programs have risen, so tangible incentives have gone into decline. We used to provide material incentives in the form of things like compensation, benefits, perks, and so forth. Now we use JPEGs and 32-bit Integers.

In fact, just as I was writing this response, a friend told me about a novella someone wrote that appears to be an introduction to gamification. It’s called “I’ll Eat This Cricket for a Cricket Badge,” written by a marketing consultant with the improbably-parodic-sounding name Darren Steele. The description reads, “This is the story of Lara, a senior director at Albatron Global. Today she learns she has 24 hours to prepare for a once-in-a-decade meeting with ‘The Brotherhood,’ the triumvirate of terror that founded the company.” Imagine if these gamification shills spent even a fraction of the energy and creativity they devote to swindling on the earnest implementation of worthwhile ideas. In fact, I can’t even tell if the novella is serious or not, the world has become that ambiguous.

As with most things, knowing what to do about it is harder than mere critique. And in that respect, it’s always dangerous to fight against marketers and consultants. Though often stupid, they are also very smart. Or better yet, they often use their savvy to appear stupid or simplistic, so that we’ll let them into our homes and our minds.

In that respect, one possible strategy of opposition is to infiltrate the consultancies and corporations themselves. To create our own highly leveraged solutions-oriented roll-out for it-doesn’t-matter-what service. It’s too laborious and time-consiming to convince people to make games in earnest, so to combat gamification we need to seed a distraction, a new trend that will dissipate this one. Media theory as consultancy counter-terrorism.

RC:  A set of tactics like Brian Eno and Peter Schmidt’s “Oblique Strategies” seems a better tack for bringing gaming ideas into other areas of creative problem solving.

IB: Eno and Schmidt’s Oblique Strategies were originally meant to spur ideas for artists, but now we see similar idea cards being used in design and business too (the famous design firm IDEO released something similar a few years back). And given our Facebook-status and Twitterified media ecosystem, there seems to be a strong interest in aphoristic world views. And for that matter, Jesse Schell developed a series of cards around his theory of game design, which he calls “lenses” in a textbook called The Art of Game Design. So there are some precedents for bits-and-pieces idea generation around games.

But there’s a chicken-egg problem at work here too. In order to be susceptible to the surprising solutions of idea generation, you still have to be conversant enough in those ideas to give them life. For example, many of the phrases on the original Oblique Strategies cards are meant for musicians (the deck’s original creative context), and if you are not a musician, it’s hard to imagine understanding how to “mute and continue” or “left channel, right channel, centre channel” unless you were already well-versed in musical concepts. Admittedly, these are pretty basic ideas, basic enough that even a layperson can grasp them, but that’s only because the experience of recorded music is so universal. The basics are shared as a literacy. But that literacy had to come from somewhere, and until the literacy is developed for games, design tools for their increased application will remain mired in ignorance. To use games, we must know games, but to know them we must have used them.

This is why progress will be stochastic. In How to Do Things With Videogames I argue that games will have arrived through incremental examples altering, increasing, changing our ideas of what games can do. I didn’t use this language there, but it’s a kind of accretion, in which the medium grows bit by bit over time, eventually developing a larger and larger gravity. This process is both recursive and compounded, in the sense that individual successes feed back on our overall comfort and knowledge, becoming candidates for the kind of idea generation that Oblique Strategies exemplifies.

RC: Cow Clicker is like your hit song that won’t stop playing. People’s missing the point seemed to prove its point further. Even with its persistence, did you accomplish what you set out to do?

IB: Cow Clicker is so much bigger than me now, it’s not even possible to know if it did what I set out for it to do, or if that’s even a desirable outcome. There’s an Internet adage called Poe’s Law, that says that it’s often difficult or even impossible to tell the difference between extremism and its parody. It was originally coined in relation to discussions of evolution within Christian forums, but it’s been generalized since: a parody of something extreme can be mistaken for the real thing. And if a real thing sounds sufficiently extreme, it can be mistaken for parody.

The best example of this phenomenon these days is The Onion. There’s a whole website, literallyunbelievable.org, that collects reactions from readers who mistake Onion articles for the real deal, such as the fuming reactions from folks who took seriously headlines like “Planned Parenthood Opens $8 Billion Abortionplex.” And then on the flip side, it’s become common to hear people say of undeniably real headlines, “Is this an Onion article?” The lines between reality and absurdity have blended.

So, it’s clear that Cow Clicker is far weirder than my original intentions. Rather than reflect more on whether or not I succeeded, I’ve started asking other questions. What happened? is certainly one of them, and I’m not sure I’ll ever wrap my head around it. Perhaps more interesting: What can I learn from it? or even What’s next for Cow Clicker. The latter question just terrifies me, because I’ve tried so hard to distance myself from the madness that running the game entailed. But it’s also short-sighted. After all, Cow Clicker was popular. It still is. People like clicking on cows! What can I do with that observation, what can I make that takes that lesson in a direction unburdened by the concerns of obsession and enframing? Is it even possible? In any case, I’m not giving anything away when I say that I don’t think I’m done with Cow Clicker yet. Or better, I don’t think Cow Clicker is done with me.

RC:  Video games inform most of your work, including your new title, Alien Phenomenology. Tell us about your foray into object-oriented ontology and its link with video games.

IB: Object-oriented ontology seems like an obvious match for media studies. Any scholar or creator of media interested in the “thingness” of their objects of study has something to gain from OOO. In addition to (or even instead of) studies of political economy and reception, we can add studies of the material history and construction of computational devices. In other words, “materialism” need not retail only its Marxist sense, but also its realist one: not just political economy, but also just stuff.

I suspected there would be productive connections with object-oriented philosophy, and I remember waiting for Graham Harman’s Tool-Being: Heidegger and the Metaphysics of Objects (Open Court) to be published in 2002 so I could read it and apply it in my dissertation. I’d been following the emergence and growth of speculative realism with interest, but from afar.

Then two things happened. First, I started thinking about the idea of a “pragmatic” speculative realism, one that would embrace some of the first principles devised by the movements’ true philosophers, but that would put them to use in the service of specific objects, but looking beyond human experience. That thought was in my head since 2005 or so.

The second thing was the Atari. Several years ago, I learned how to program the 1977 Atari Video Computer System (VCS), the console that made home videogame play popular. Nick Montfort and I were working on a book on the platform (Racing the Beam; MIT Press, 2009), about the relationship between the hardware design of the Atari VCS and the creative practices that its designers and programmers invented in those early days of the videogame. The Atari featured a truly unique custom graphics and sound chip called the Television Interface Adapter (TIA). It made bizarre demands on game makers: instead of preparing a screen’s worth of television picture all at once, the programmer had to make changes to the data the TIA sent to the television in tandem with the scanline-by-scanline movement of the television’s electron beam. Programming the Atari feels more like plowing a field than like drawing a picture.

As I became more and more familiar with this strange system, I couldn’t help but feel enchanted by its parts as much as its output. Sure, the Atari was made by people in order to entertain other people, and in that sense it’s just a machine. But a machine and its components are also something more, something alive, almost. I found myself asking, what is it like to be an Atari, or a Television Interface Adapater, or a cathode ray tube television? The combination of that media-specific call to action and my broader interest in object-oriented ontology more generally catalyzed the project that became Alien Phenomenology, a book about using speculation to understand the experience of things, of what it’s like to be a thing.

RC: What’s coming up next for you?

IB: There’s a concept in sales, the sales funnel. It’s a structured approach to selling products and services that helps salespeople move opportunities from initial contact through closing by structuring that process in a number of elements. Those might include securing leads, validating leads, identifying needs, qualifying prospects, developing proposals, negotiating, closing the sale, of course, and then managing and retaining the client.

In sales, it’s always best to keep the contacts and leads elements at the top of the funnel very full, because those opportunities will winnow away through attrition, disinterest, loss, and other factors. You tend to have far fewer proposals and negotiations than you do contacts.

I often think about my upcoming creative work through a similar kind of structure. The “creative funnel,” we might call it. We can even use some of the same language: leads, opportunities, commitments, publishing, and support, or something like that. In any case, I tend to throw a whole lot of stuff at the wall (lead and opportunities), because I know that far fewer of those ideas will actually be realized.

In the leads and opportunities column, I’m currently working with my co-editor Nick Montfort to support a number of new books in the Platform Studies series, the series we began with Racing the Beam. Those include both popular and esoteric game consoles and microcomputers. As for my own writing, I’m trying to identify which of a number of books I’ll pursue next… I’ve got one planned on game criticism (a series of critical pieces on specific games), one on games and sports, one on Apple, a book on McLuhan and metaphysics (with Levi Byrant), the crazy kernel of a follow-up to Alien Phenomenology, and a book on play that I would call my attempt at a Malcolm Gladwell-style trade book. Who knows which if any of those will ever come to fruition.

As for commitments, Levi and I are finishing a collection called New Realisms and Materialisms, which we hope will paint a very broad portrait of the different ways of thinking that take those names, applied to a variety of domains, from philosophy to art, architecture to ecology. I’m also desperate to make some new games… I’ve got a small iOS puzzle game in the works, and a larger, weirder piece that should open at the Jacksonville Museum of Contemporary Art in the fall of 2012 and see a general release shortly thereafter.

And I’m closing, if you will, on a big game infrastructure project, the Game-O-Matic authoring system. It was funded by the Knight Foundation two years ago as a tool to help journalists quickly and easily make games about current events without specialized game design or programming knowledge, and it’s just about to release into beta. The system is sort of magical: it takes a concept map (a diagram of nouns with verbs connecting them) and turns them into a playable game. Folks can sign up to use it for free.

I’m currently struggling to take seriously my own idea of “carpentry,” the practice of making things that do theory (described in Alien Phenomenology). I’m trying to expand my theoretical output beyond books, but I still love reading and writing, so I hope I’ll end up with an interesting menagerie of new little creatures over the next few years.

References:

Bogost, Ian. (2011). How to Do Things with Videogames. Minneapolis, MN: The University of Minnesota Press.

Bogost, Ian. (2012). Alien Phenomenology, or What It’s Like to Be a Thing. Minneapolis, MN: The University of Minnesota Pres.

Eno, Brian & Mills, Russell, with Rick Poyner. (1986). More Dark Than Shark. London: faber & faber.

Eno, Brian & Schmidt, Peter. (1975). Oblique Strategies: Over One Hundred Worthwhile Dilemmas. London: Brian Eno/Peter Schmidt.

Harman, Graham. (2002). Tool-Being: Heidegger and the Metaphysics of Objects. Open Court.

Johnson, Steven. (2011). The Innovator’s Cookbook: Essentials for Inventing What’s Next. New York: Riverhead.

McGonigal, Jane. (2011). Reality Is Broken: Why Games Make Us Better and How They Can Change the World. New York: Penguin.

Montfort, Nick & Bogost, Ian. (2009). Racing the Beam: The Atari Video Computer System. Cambridge, MA: MIT Press.

Nick Harkaway: A Dynastic Succession of Trouble

I’ve been away, immersed in Nick Harkaway’s intricately constructed yet sprawlingly seductive second novel, Angelmaker (Knopf, 2012; His first is The Gone-Away World; Knopf, 2008). To wrap a genre around this book is to force it into a jacket that doesn’t fit. It’s noir, it’s science fiction, it’s steampunk, it’s a lot of things — informed by a lot of other things (William Gibson calls it, “The very best sort of odd.”). “We live in a muddled-together age where the past continues to play out in the present,” Harkaway wrote on his site, “…with Angelmaker, I wanted that sense of the storylines of the past rolling on and on through us to the future, and a dynastic succession of trouble.” “Harkaway” isn’t Nick’s real last name, and his father is also a writer who doesn’t use his real name (John le Carré). Even given his own dynastic succession of trouble as such, I’m not sure whom to compare Harkaway to. His writing is more fun than David Mitchell, smarter than Chuck Pahlaniuk, richer than Neal Stephenson, and just plain better put together than most science fiction. He excels at story and style.

Another Nicholas (Negroponte) wrote in 1995, “Machines need to talk easily to one another in order to better serve people” (p.207). In Angelmaker, machines communicating is part of what signals the book’s major crisis. To wit, Harkaway recently wrote an updated version (of sorts) of Negroponte’s Being Digital (Knopf) called The Blind Giant: Being Human in a Digital World (John Murray, 2012).

Roy Christopher: Your dad’s a writer too. Did he have an influence on your becoming a writer and subsequently on you as a writer?

Nick Harkaway: Not so much an influence as an understanding that it was a possible thing. For most people, writing is a mystery, and a career path for lunatics — I still get asked what my day job is. On the other hand, a lot of people think it’s a soft touch, which it most assuredly is not — but I knew from very early on that it was both possible and demanding. That’s a huge factor in determining whether someone takes the plunge or not, I think — just knowing it’s possible. (On that score, of course, I’d also already been a scriptwriter, so I knew I could wrestle with a story, turn out work fast, and respond to pretty robust criticism.)

As to Angelmaker, no doubt about it — I told my own story, of course, but I also slightly teased my dad. His work, after all, transformed the spy novel from high adventure to Cold War commentary; from dashing Bond to self-despising Leamas. And here I come along and take it back to this heightened romp, more like Modesty Blaise or Billion Dollar Brain or something. But there are similar roots, too — we both love Conan Doyle, Wodehouse, Dumas…

RC: I’m almost finished with Angelmaker and am only hoping it doesn’t become a movie because I don’t want my head’s version tampered with. How has your screenwriting experience influenced your novels?

NH: I see things in my mind’s eye very clearly. Not always, but I can’t write action sequences without being a little specific. At the same time, I know that everyone wants to imagine them flowing the way they do on the best movies, so you can’t explain the mechanics of Ippon Seio Nage, say, while you’re having the fight. At the same time it needs to feel as if you just did… It’s sleight of hand, all of it.

And I suppose I have a tendency to use movie shapes — like the Classic Myth Structure George Lucas used for Star Wars — because they’re dramatic and recognisable and they keep you on track. Writing the kind of books I write, with lots going on, you need not to get lost. Structure helps. A story spine is vital. And so is knowing what the voice is, the tone. With those, you can go all over the map and come home safe, and you know it, and your reader gets that confidence in you and settles, so you can take liberties and amaze them. The less secure they are, the less likely they are to go with you when you do something unusual — and that unusual thing is often why you’re there, so that’s bad. They close the book. And once they do that, you have a hell of a time getting them to open it again.

RC: You mentioned in this year’s Summer Reading List that you and William Gibson approach writing in different ways. As a writer and one interested in other writer’s processes, I wonder if you could elaborate on this.

NH: Gibson has a little piece about how he writes at the beginning of Distrust That Particular Flavor (Putnam Adult, 2012), and it’s amazing. It’s incredibly him. He starts with a sentence, out of nowhere. To me, that’s the hardest thing you can possibly do. To sit there and carve out a piece of writing from nothing, using a beginning to leverage a world inside your head. So here we go:

Abernathy, like a church mouse, craved simplicity and the smell of wood polish above all things; the intrusion of these men, these police men, into his world was like the arrival of a visiting bishop’s cat.

Here’s the thing: that sentence has enough tone to turn into a story. There’s a world buried in there but it is wedged and cracked and fuzzy and difficult. I’m quite tempted by it, but it would be an uphill struggle to bring it out. And it can go wrong. You can go down a blind alley and find that you’re just wrong about everything and you have to start again. The Coen Brothers once said that the best writing comes when you write yourself into a corner and then write out again, and you can see that in their stuff: sometimes they do and you can’t believe your luck, sometimes they don’t and you think “oh, ouch!” I do not like that feeling when it applies to my own work. It makes me feel sad for weeks. I like having a strong sense of the story before I start writing – not a roadmap, but a vibe. Like: “We’re going to Canada!” Okay, cool. Now let’s start the car.

I tend to start with a blinding image or a concept. An idea hits me and it has crackling energy all around it, tensions and balances made in. Basically it’s a fizzing bomb. And then I crank the beginning up and up and up so that it can support this fizzing thing, and the story is basically the position of items so that when the idea explodes they all fly along the right sort of paths and in the right direction.

I will admit, in honesty, that right now I’m incredibly drawn to Abernathy. I will have to try this kind of approach one day soon. I can see in him the beginning of that kind of bomb, but it feels like doing the whole thing in reverse, in the mirror. And you can already see that my instinct is to place him in conflict immediately, in media res, to flag that possibility of cat and mouse pursuit, and so on. I am or I have been so far a busy writer — not that I always produce busy writing – but Gibson has this incredible feeling of restraint, of time enough in the world. Which is deceptive, because he can wallop you with tension and pace whenever he wants. He’s that guy from all the martial arts movies with the wispy hair who sits all day long in stillness — and then you try to pour a glass of water on his head, and you can’t because somehow he already drank it and now he’s holding your shoes. I’m more like a conjuror. I stack the deck.

RC: I can relate. I never start from a blank page. Whom else do you enjoy reading?

NH: Oooooh, so many people. I just read Robin Sloan’s fabulous Mr. Penumbra’s 24 Hour Bookstore (Farrar, Straus, and Giroux, 2012), and Ned Beauman’s The Teleportation Accident (Bloomsbury, 2013) — I got sent early copies of both, by editors with great judgement for what I’m going to like — but I love all kinds of things. Jeanette Winterson and Don DeLillo, Lois Mc Master Bujold and Rex Stout… I just finished John Scalzi’s Redshirts (Tor, 2012), and I thought it was stunningly good. It made me cry at the end, although that’s not hard because I’m basically a wuss. But if you want to see something interesting, examine Redshirts alongside Teleportation Accident. There’s a really interesting structural mirroring which I think comes from which of them is writing for which audience, but they’re closing on one another in this really intriguing way.

RC: You’re primarily known as a novelist, so how did The Blind Giant come about?

NH: The short version is that the John Murray imprint came to me and asked me to do it, and I wanted to. The slightly longer answer is that in the UK I was one of the first and loudest objectors to the Google Book Settlement, which I thought took a brilliant idea (a global digital library) and saddled it with the wrong method (a private company making an end run around the legislative process – consider that in the context of, say, BP) and the wrong endgame (a private company being the only entity with the right to display some books and becoming the de facto library of record). From that I ended up talking about digital books and the broader issues of digitisation a lot, and here we are. Well, no, that’s not quite true — I’ve always been a student of politics and society, and their relationship with science, technology and the individual.

RC: Tell me about the book. I’m avoiding reading it right now as I fear it may out-mode my current book-in-progress.

NH: Oh, yes, I know that feeling. I’m binge-reading right now because I’m between books. Well, okay, The Blind Giant is broad by design. That’s to say that it tries not to get into drilldown about specific issues or to “solve” them, but to look at where each issue folds into the next and how they all relate to one another. I realised after finishing the book that the whole discussion is framed in my mind partly as a conflict between our intentional actions and the emergent ones which come from our collective and somewhat undirected or unconsidered choices. We have a chance for the first time to begin to understand, in real time, what world we’re making, and even to change the direction of that making. That’s superb. (Hence the title: imagine for a moment that all your sense data arrived five or ten minutes late: You’d constantly be falling over, misunderstanding conversations, and breaking things. Our body politic has had a delay of ten to fifty years until very recently. No wonder it keeps getting into fights and staggering around like a drunken sailor.)

So the book embraces a little bit of recent history, an overview of the last hundred years, a discussion of deindividuation (the process by which ordinary people can do appalling things to one another, as seen in the notorious Stanford Prison Experiment), some stuff of the science of the brain and the sociology of the digital environment, the politics of us, the connection between copyright and privacy, the jurisprudence of intellectual property… It goes where the digital debate goes, because the thing about digital is that it’s our reflection. It’s not separate. It’s neither specially good nor specially pernicious. It’s us. And I didn’t try to crush opposing positions. The book has some footnotes, but they’re not like “nyah nyah, you are broken on my genius” footnotes, they’re like “this is where I got this idea from, okay?” So it’s a digital book in that sense too: it takes an iterative approach to the right answer – fail, get closer, fail, get closer. Although whether there’ll ever be a revised edition… who knows? The idea was that the iterations would be conversations arising from the text, persisting in the public sphere rather than falling back to paper. Because, you know, less work for me.

RC: What are you working on next?

NH: I have a first draft of a new novel — I’m calling it Tigerman Make Famous Victory, Full of Win, and I can already feel my editors wincing and wondering how to persuade me that’s an appalling title, but I’m really determined about it. It’s about a guy on an island which is about to be destroyed to contain a chemical waste problem. As a consequence, the island has become… Casablanca-ish. It’s a bit different from my first two. After that I have this thriller burning a hole in my pocket, and then there’s my story about cryonics and the other one about cricket and another one about a six thousand year old child… Oh, and there’s one which is basically a crime novel about tortoises which is also about the publishing industry, and… Let’s just say I have a lot of work to do.

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Here’s the book trailer for Angelmaker [runtime: 2:01]; highly recommended reading:

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