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‘Culture Has Lost the Ability to Grasp the Present’

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Yves here. I can’t readily confirm or deny the Marc Fisher contention that culture change has slowed down because truth be told, I’ve never done much pop culture. But in indirect confirmation, having listened to a lot of rock from the mid 1960s to late 1970s, and then continuing to hear a lot as gyms (until new ASCAP rules considerably limited what instructors could put on their mix tapes), I was at least on top of top tunes. One thing that is striking is that when I was young, music from the 1940s and 1950s sounded almost antique. Yet hits from the 1960s and on still get a lot of play.

The decline in average quality of movies and dependence on franchises also supports Fisher’s argument. Readers?

By Mark Fisher, the author of ‘Capitalist Realism’ and ‘Ghosts of my Life: Writings on Depression, Hauntology and Lost Futures’ (both published by Zer0 books). His writing appeared in a wide variety of publications, including Film Quarterly, The Wire, The Guardian and Frieze. He died in 2017. Cross posted from openDemocracy

Mark Fisher’s book ‘Ghosts of My Life’ was published in 2014 | Laura Grace Ford

This is an edited extract from Mark Fisher’s 2014 book ‘Ghosts of My Life’, recently published in a new edition by Zero Books. Read Gerry Hassan’s essay on Fisher and alternative futures here.

In his book ‘After The Future’, Franco ‘Bifo’ Berardi refers to the “the slow cancellation of the future [that] got underway in the 1970s and 1980s”. By ‘future’, he elaborates:

I am not referring to the direction of time. I am thinking, rather, of the psychological perception, which emerged in the cultural situation of progressive modernity, the cultural expectations that were fabricated during the long period of modern civilization, reaching a peak after the Second World War. These expectations were shaped in the conceptual frameworks of an ever progressing development, albeit through different methodologies: the Hegel-Marxist mythology of Aufhebung and founding of the new totality of Communism; the bourgeois mythology of a linear development of welfare and democracy; the technocratic mythology of the all-encompassing power of scientific knowledge; and so on. My generation grew up at the peak of this mythological temporalization, and it is very difficult, maybe impossible, to get rid of it, and look at reality without this kind of temporal lens. I’ll never be able to live in accordance with the new reality, no matter how evident, unmistakable, or even dazzling its social planetary trends. (After The Future, AK Books, 2011, pp18-19).

Bifo is a generation older than me, but he and I are on the same side of a temporal split here. I, too, will never be able to adjust to the paradoxes of this new situation. The immediate temptation here is to fit what I’m saying into a wearily familiar narrative: it is a matter of the old failing to come to terms with the new, saying it was better in their day. Yet it is just this picture – with its assumption that the young are automatically at the leading edge of cultural change – that is now out of date.

Rather than the old recoiling from the ‘new’ in fear and incomprehension, those whose expectations were formed in an earlier era are more likely to be startled by the sheer persistence of recognisable forms. Nowhere is this clearer than in popular music culture. It was through the mutations of popular music that many of those of us who grew up in the 1960s, 70s and 80s learned to measure the passage of cultural time. But faced with 21st-century music, it is the very sense of future shock which has disappeared.

This is quickly established by performing a simple thought experiment. Imagine any record released in the past couple of years being beamed back in time to, say, 1995 and played on the radio. It’s hard to think that it will produce any jolt in the listeners. On the contrary, what would be likely to shock our 1995 audience would be the very recognisability of the sounds: would music really have changed so little in the next 17 years? Contrast this with the rapid turnover of styles between the 1960s and the 90s: play a jungle record from 1993 to someone in 1989 and it would have sounded like something so new that it would have challenged them to rethink what music was, or could be.

While 20th-century experimental culture was seized by a recombinatorial delirium, which made it feel as if newness was infinitely available, the 21st century is oppressed by a crushing sense of finitude and exhaustion. It doesn’t feel like the future. Or, alternatively, it doesn’t feel as if the 21st century has started yet. We remain trapped in the 20th century.

The slow cancellation of the future has been accompanied by a deflation of expectations. There can be few who believe that in the coming year a record as great as, say, the Stooges’ ‘Funhouse’ or Sly Stone’s ‘There’s a Riot Goin’ On’ will be released. Still less do we expect the kind of ruptures brought about by The Beatles or disco. The feeling of belatedness, of living after the gold rush, is as omnipresent as it is disavowed.

Compare the fallow terrain of the current moment with the fecundity of previous periods and you will quickly be accused of ‘nostalgia’. But the reliance of current artists on styles that were established long ago suggests that the current moment is in the grip of a formal nostalgia, of which more shortly.

It is not that nothing happened in the period when the slow cancellation of the future set in. On the contrary, those 30 years have been a time of massive, traumatic change. In the UK, the election of Margaret Thatcher had brought to an end the uneasy compromises of the so-called postwar social consensus.

Thatcher’s neoliberal programme in politics was reinforced by a transnational restructuring of the capitalist economy. The shift into so-called Post-Fordism – with globalisation, ubiquitous computerisation and the casualisation of labour – resulted in a complete transformation in the way that work and leisure were organised. In the last 10 to 15 years, meanwhile, the internet and mobile telecommunications technology have altered the texture of everyday experience beyond all recognition.

Yet, perhaps because of all this, there’s an increasing sense that culture has lost the ability to grasp and articulate the present. Or it could be that, in one very important sense, there is no present to grasp and articulate any more.

The future didn’t disappear overnight. Berardi’s phrase “the slow cancellation of the future” is so apt because it captures the gradual yet relentless way in which the future has been eroded over the last 30 years. If the late 1970s and early 80s were the moment when the current crisis of cultural temporality could first be felt, it was only during the first decade of the 21st century that what Simon Reynolds calls “dyschronia” has become endemic.

This dyschronia, this temporal disjuncture, ought to feel uncanny, yet the predominance of what Reynolds calls “retromania” means that it has lost any unheimlich charge: anachronism is now taken for granted. Fredric Jameson’s diagnosis of postmodernism – with its tendencies towards retrospection and pastiche – has been naturalised.

Take someone like the stupendously successful Adele: although her music is not marketed as retro, there is nothing that marks out her records as belonging to the 21st century either. Like so much contemporary cultural production, Adele’s recordings are saturated with a vague but persistent feeling of the past without recalling any specific historical moment.

Jameson equates the postmodern “waning of historicity” with the “cultural logic of late capitalism”, but he says little about why the two are synonymous. Why did the arrival of neoliberal, postFordist capitalism lead to a culture of retrospection and pastiche?

Perhaps we can venture a couple of provisional conjectures here. The first concerns consumption. Could it be that neoliberal capitalism’s destruction of solidarity and security brought about a compensatory hungering for the well-established and the familiar? Paul Virilio has written of a “polar inertia” that is a kind of effect of and counterweight to the massive speeding up of communication.

Virilio’s example is Howard Hughes, living in one hotel room for 15 years, endlessly rewatching Ice Station Zebra. Hughes, once a pioneer in aeronautics, became an early explorer of the existential terrain that cyberspace will open up, where it is no longer necessary to physically move in order to access the whole history of culture. Or, as Berardi has argued, the intensity and precariousness of late capitalist work culture leaves people in a state where they are simultaneously exhausted and overstimulated.

The combination of precarious work and digital communications leads to a besieging of attention. In this insomniac, inundated state, Berardi claims, culture becomes de-eroticised. The art of seduction takes too much time, and, according to Berardi, something like Viagra answers not to a biological but to a cultural deficit: desperately short of time, energy and attention, we demand quick fixes. Like another of Berardi’s examples, pornography, retro offers the quick and easy promise of a minimal variation on an already familiar satisfaction.

The other explanation for the link between late capitalism and retrospection centres on production. Despite all its rhetoric of novelty and innovation, neoliberal capitalism has gradually but systematically deprived artists of the resources necessary to produce the new.

In the UK, the post-war welfare state and higher education maintenance grants constituted an indirect source of funding for most of the experiments in popular culture between the 1960s and the 80s. The subsequent ideological and practical attack on public services meant that one of the spaces where artists could be sheltered from the pressure to produce something that was immediately successful was severely circumscribed. As public service broadcasting became ‘marketised’, there was an increased tendency to turn out cultural productions that resembled what was already successful.

The result of all of this is that the social time available for withdrawing from work and immersing oneself in cultural production drastically declined. If there’s one factor above all else which contributes to cultural conservatism, it is the vast inflation in the cost of rent and mortgages. It’s no accident that the efflorescence of cultural invention in London and New York in the late 1970s and early 80s (in the punk and post-punk scenes) coincided with the availability of squatted and cheap property in those cities. Since then, the decline of social housing, the attacks on squatting, and the delirious rise in property prices have meant that the amount of time and energy available for cultural production has massively diminished.

But perhaps it was only with the arrival of digital communicative capitalism that this reached terminal crisis point. Naturally, the besieging of attention described by Berardi applies to producers as much as consumers. Producing the new depends upon certain kinds of withdrawal – from, for instance, sociality as much as from pre-existing cultural forms – but the currently dominant form of socially networked cyberspace, with its endless opportunities for micro-contact and its deluge of YouTube links, has made withdrawal more difficult than ever before.

Or, as Simon Reynolds so pithily put it, in recent years, everyday life has sped up, but culture has slowed down.

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