Think, for a moment, of Third World rebels and coups. Third World rebels are great at exposing and overthrowing corrupt hypocritical regimes, but they seem noticeably less great at the mundane, non-negative task of then establishing a superior governing alternative. Victorious rebels, in fact, seem best at using their tough, cynical rebel-skills to avoid being rebelled against themselves—in other words, they just become better tyrants.
And make no mistake: irony tyrannizes us. The reason why our pervasive cultural irony is at once so powerful and so unsatisfying is that an ironist is impossible to pin down. All U.S. irony is based on an implicit “I don’t really mean what I’m saying.” So what does irony as a cultural norm mean to say? That it’s impossible to mean what you say? That maybe it’s too bad it’s impossible, but wake up and smell the coffee already? Most likely, I think, today’s irony ends up saying: “How totally banal of you to ask what I really mean.” Anyone with the heretical gall to ask an ironist what he actually stands for ends up looking like an hysteric or a prig. And herein lies the oppressiveness of institutionalized irony, the too-successful rebel: the ability to interdict the question without attending to its subject is, when exercised, tyranny. It is the new junta, using the very tool that exposed its enemy to insulate itself.
This is why our educated teleholic friends’ use of weary cynicism to try to seem superior to TV is so pathetic. And this is why the fiction-writing citizen of our televisual culture is in such very deep shit. What do you do when postmodern rebellion becomes a pop-cultural institution? For this of course is the second answer to why avant-garde irony and rebellion have become dilute and malign. They have been absorbed, emptied, and redeployed by the very televisual establishment they had originally set themselves athwart.
Not that television is culpable for any evil here. Just for immoderate success. This is, after all, what TV does: it discerns, decocts, and re-presents what it thinks U.S. culture wants to see and hear about itself. No one and everyone is at fault for the fact that television started gleaning rebellion and cynicism as the hip upscale Baby-Boomer imago populi. But the harvest has been dark: the forms of our best rebellious art have become mere gestures, schticks, not only sterile but perversely enslaving. How can even the idea of rebellion against corporate culture stay meaningful when Chrysler Inc. advertises trucks by invoking “The Dodge Rebellion”? How is one to be a bona fide iconoclast when Burger King sells onion rings with “Sometimes You Gotta Break the Rules”? How can an Image-Fiction writer hope to make people more critical of televisual culture by parodying television as a self-serving commercial enterprise when Pepsi and Subaru and FedEx parodies of self-serving commercials are already doing big business? It’s almost a history lesson: I’m starting to see just why turn-of-the-last-century Americans’ biggest fear was of anarchists and anarchy. For if anarchy actually wins, if rulelessness become the rule, then protest and change become not just impossible but incoherent. It’d be like casting a ballot for Stalin: you are voting for an end to all voting.
So here’s the stumper for the U.S. writer who both breathes our cultural atmosphere and sees himself heir to whatever was neat and valuable in avant-garde literature: how to rebel against TV’s aesthetic of rebellion, how to snap readers awake to the fact that our televisual culture has become a cynical, narcissistic, essentially empty phenomenon, when television regularly celebrates just these features in itself and its viewers? These are the very questions DeLillo’s poor schmuck of a popologist was asking back in ’85 about America, that most photographed of barns:
“What was the barn like before it was photographed?” he said. “What did it look like, how was it different from other barns, how was it similar to other barns? We can’t answer these questions because we’ve read the signs, seen the people snapping the pictures. We can t get outside the aura. We’re part of the aura. We’re here, we’re now.”
He seemed immensely pleased by this. 33
end of the end of the line
What responses to television’s commercialization of the modes of literary protest seem possible, then, today? One obvious option is for the fiction writer to become reactionary, fundamentalist. Declare contemporary television evil and contemporary culture evil and turn one’s back on the whole spandexed mess and invoke instead good old pre1960s Hugh Beaumontish virtues and literal readings of the Testaments and be pro-Life, anti-Fluoride, antediluvian. The problem with this is that Americans who’ve opted for this tack seem to have one eyebrow straight across their forehead and knuckles that drag on the ground and really tall hair and in general just seem like an excellent crowd to want to transcend. Besides, the rise of Reagan/Bush/Gingrich showed that hypocritical nostalgia for a kinder, gentler, more Christian pseudo-past is no less susceptible to manipulation in the interests of corporate commercialism and PR image. Most of us will still take nihilism over neanderthalism.
Another option would be to adopt a somewhat more enlightened political conservatism that exempts viewer and networks alike from any complicity in the bitter stasis of televisual culture and which instead blames all TV-related problems on certain correctable defects in technology. Enter media futurologist George Gilder, a Hudson Institute senior fellow and author of Life After Television: The Coming Transformation of Media and American Life. The single most fascinating thing about Life After Television is that it’s a book with commercials. Published in something called The Larger Agenda Series by one “Whittle Direct Books” in Federal Express Inc.’s Knoxville headquarters, the book sells for only $11.00 hard including postage, is big and thin enough to look great on executive coffee tables, and has very pretty full-page ads for Federal Express on every fifth page. The book’s also largely a work of fiction, plus it’s a heartrending dramatization of why anti-TV conservatives, motivated by simple convictions like “Television is at heart a totalitarian medium” whose “system is an alien and corrosive force in democratic capitalism,” are going to be of little help with our ultraradical-TV problems, attached as conservative intellectuals are to their twin tired remedies for all U.S. ills, viz. the beliefs that (1) the discerning consumer-instincts of the Little Guy will correct all imbalances if only Big Systems will quit stifling his Freedom to Choose, and that (2) technology-bred problems can be resolved technologically.
Gilder’s basic diagnosis runs thus. Television as we know and suffer it is “a technology with supreme powers but deadly flaws.” The really fatal flaw is that the whole structure of television programming, broadcasting, and reception is still informed by the technological limitations of the old vacuum tubes that first enabled TV. The
expense and complexity of these tubes used in television sets meant that most of the processing of signals would have to be done at the [networks],
a state of affairs which
dictated that television would be a top-down system—in electronic terms, a “master-slave” architecture. A few broad-casting centers would originate programs for millions of passive receivers, or “dumb terminals.”
By the time the transistor (which does essentially what vacuum tubes do but in less space at lower cost) found commercial applications, the top-down TV system was already entrenched and petrified, dooming viewers to docile reception of programs they were dependent on a very few networks to provide, and creating a “psychology of the masses” in which a trio of programming alternatives aimed to appeal to millions and millions of Joe B.’s. The TV signals are analog waves. Analogs are the required medium, since “With little storage or processing available at the set, the signals… would have to be directly displayable waves,” and “analog waves directly simulate sound, brightness, and color.” But analog waves can’t be saved or edited by their recipient. They’re too much like life: there in gorgeous toto one instant and then gone. What the poor TV viewer gets is only what he sees. This state of affairs has cultural consequences Gilder describes in apocalyptic detail. Even “High Definition Television” (HDTV), touted by the industry as the next big advance in entertai
nment, will, according to Gilder, be just the same vacuous emperor in a snazzier suit.
But for Gilder, TV, still clinging to the crowd-binding and hierarchical technologies of yesterdecade, is now doomed by the advances in microchip and fiber-optic technology of the last few years. The user-friendly microchip, which consolidates the activities of millions of transistors on one 49¢ wafer, and whose capacities will get even more attractive as controlled electron-conduction approaches the geodesic paradigm of efficiency, will allow receivers—TV sets—to do much of the image-processing that has hitherto been done “for” the viewer by the broadcaster. In another happy development, transporting images through glass fibers rather than via the EM spectrum will allow people’s TV sets to be hooked up with each other in a kind of interactive net instead of all feeding passively at the transmitting teat of a single broadcaster. And fiber-optic transmissions have the further advantage that they conduct characters of information digitally. Since, as Gilder explains, “digital signals have an advantage over analog signals in that they can be stored and manipulated without deterioration” as well as being crisp and interferenceless as quality CDs, they’ll allow the microchipped television receiver (and thus the viewer) to enjoy much of the discretion over selection, manipulation, and recombination of video images that is today restricted to the director’s booth.
For Gilder, the new piece of furniture that will free Joe Briefcase from passive dependence on his furniture will be “the telecomputer, a personal computer adapted for video processing and connected by fiber-optic threads to other telecomputers around the world.” The fibrous TC “will forever break the broadcast bottleneck” of television’s One Over Many structure of image-dissemination. Now everybody’ll get to be his own harried guy with earphones and clipboard. In the new millennium, U.S. television will finally become ideally, GOPishly democratic: egalitarian, interactive, and “profitable” without being “exploitative.”
Boy does Gilder know his “Larger Agenda” audience. You can just see saliva overflowing lower lips in boardrooms as Gilder forecasts that the consumer’s whole complicated fuzzy inconveniently transient world will become storable, manipulable, broadcastable, and viewable in the comfort of his own condo. “With artful programming of telecomputers, you could spend a day interacting on the screen with Henry Kissinger, Kim Basinger, or Billy Graham.” Rather ghastly interactions to contemplate, perhaps, but then in Gilderland each to his own:
Celebrities could produce and sell their own software. You could view the Super Bowl from any point in the stadium you choose, or soar above the basket with Michael Jordan. Visit your family on the other side of the world with moving pictures hardly distinguishable from real-life images. Give a birthday party for Grandma in her nursing home in Florida, bringing her descendents from all over the country to the foot of her bed in living color.
And not just warm 2-D images of family: any experience will be transferrable to image and marketable, manipulable, consumable. People will be able to
go comfortably sight-seeing from their living room through high-resolution screens, visiting Third-World countries without having to worry about air fares or exchange rates…, you could fly an airplane over the Alps or climb Mount Everest—all on a powerful high-resolution display.
We will, in short, be able to engineer our own dreams.
So, in sum, a conservative tech writer offers a really attractive way of looking at viewer passivity, at TV’s institutionalization of irony, narcissism, nihilism, stasis, loneliness. It’s not our fault! It’s outmoded technology’s fault! If TV-dissemination were up to date, it would be impossible for it to “institutionalize” anything through its demonic “mass-psychology.” Let’s let Joe B., the little lonely average guy, be his own manipulator of video-bits. Once all experience is finally reduced to marketable image, once the receiving user of user-friendly receivers can break from the coffle and choose freely, Americanly, from an Americanly infinite variety of moving images hardly distinguishable from real-life images, and can then choose further just how he wishes to store, enhance, edit, recombine, and present those images to himself in the privacy of his very own home and skull, then TV’s ironic, totalitarian grip on the American psychic cojones will be broken.!!!
Note that Gilder’s semiconducted vision of a free, orderly video future is way more upbeat than postmodernism’s old view of image and data. The novels of Pynchon and DeLillo revolve metaphorically off the concept of interference: the more connections, the more chaos, and the harder it is to cull any meaning from the seas of signal. Gilder would call their gloom outmoded, their metaphor infected with the deficiencies of the transistor:
In all networks of wires and switches, except for those on the microchip, complexity tends to grow exponentially as the number of interconnections rises, [but] in the silicon maze of microchip technology… efficiency, not complexity, grows as the square of the number of inter- connections to be organized.
Rather than a vacuous TV-culture drowning in cruddy images, Gilder foresees a TC-culture redeemed by a whole lot more to choose from and a whole lot more control over what you choose to… umm… see? pseudo-experience? dream?
It’s wildly unrealistic to think that expanded choices alone will resolve our televisual bind. The advent of cable upped choices from 4 or 5 to 40+ synchronie alternatives, with little apparent loosening of television’s grip on mass attitudes. It seems, rather, that Gilder sees the ’90s’ impending breakthrough as U.S. viewers’ graduation from passive reception of facsimiles of experience to active manipulation of facsimiles of experience. It’s worth questioning Gilder’s definition of televisual “passivity.” His new tech would indeed end “the passivity of mere reception.” But the passivity of Audience, the acquiescence inherent in a whole culture of and about watching, looks unaffected by TCs.
The appeal of watching television has always involved fantasy. And contemporary TV has gotten vastly better at enabling the viewer’s fantasy that he can transcend the limitations of individual human experience, that he can be inside the set, imago’d, “anyone, anywhere.” 34 Since the limitations of being one human being involve certain restrictions on the number of different experiences possible to us in a given period of time, it’s arguable that the biggest TV-tech “advances” of recent years have done little but abet this fantasy of escape from the defining limits of being human. Cable expanded our choices of evening realities; handheld gizmos let us leap instantly from one reality to another; VCRs let us commit experiences to an eidetic memory that permits re-experience at any time without loss or alteration. These advances sold briskly and upped average viewing-doses, but they sure haven’t made U.S. televisual culture any less passive or cynical.
Of course, the downside of TV’s big fantasy is that it’s just a fantasy. As a Treat, my escape from the limits of genuine experience is neato. As a steady diet, though, it can’t help but render my own reality less attractive (because in it I’m just one Dave, with limits and restrictions all over the place), render me less fit to make the most of it (because I spend all my time pretending I’m not in it), and render me ever more dependent on the device that affords escape from just what my escapism makes unpleasant.
It’s tough to see how Gilder’s soteriol vision of having more “control” over the arrangement of high-quality fantasy-bits is going to ease either the dependency that is part of my relation to TV or the impotent irony I must use to pretend I’m not dependent. Whether I’m “passive” or “active” as a viewer, I still must cynically pretend, because I’m still dependent, because my real dependency here is not on a single show or a few networks any more than the hophead’s is on the Turkish florist or the Marseilles refiner. My real dependence is on the fantasies and the images that enable them, and thus on any technology that can make images both available and fantastic. Make no mistake: we are dependent on image-technology; and the better the tech, the harder we’re hooked.
The paradox in Gilder’s rosy forecast is the same as in all
forms of artificial enhancement. The more enhancing the mediation—see for instance binoculars, amplifiers, graphic equalizers, or “moving pictures hardly distinguishable from real-life images”—the more direct, vivid, and real the experience seems, which is to say the more direct, vivid, and real the fantasy and dependence are. An exponential surge in the mass of televisual images, and a commensurate increase in my ability to cut, paste, magnify, and combine them to suit my own fancy, can do nothing but render my interactive TC a more powerful enhancer and enabler of fantasy, my attraction to that fantasy stronger, the real experiences of which my TC offers more engaging and controllable simulacra paler and more frustrating to deal with, and me just a whole lot more dependent on my furniture. Jacking the number of choices and options up with better tech will remedy exactly nothing so long as no sources of insight on comparative worth, no guides to why and how to choose among experiences, fantasies, beliefs, and predilections, are permitted serious consideration in U.S. culture. Umm, insights and guides to value used to be among literature’s jobs, didn’t they? But then who’s going to want to take such stuff seriously in ecstatic post-TV life, with Kim Basinger waiting to be interacted with?
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