Semionaut, Signifying Everything

Private Dancer

Thursday, November 17th, 2011

As a teacher I dreamed of starting lectures from 2 or 3 different places simultaneously. Then converging in the middle and stopping.  A different approach from beginning, middle & end. Having never followed through then I will now – starting with the Beatles, Kant and cultural materialism.

Last weekend I watched Scorsese’s film Living in the Material World.  With no professional detachment. I grew up in North Wales (not far from Liverpool) to the sound track of the early Beatles so there was emotion & recollection at every turn in the story. Next morning, I woke thinking about: the huge cultural influence of India on the Beatles, especially George; Olivia Harrison’s words on what makes a marriage last (mainly not getting divorced but more, worth hearing), inspiring anyone with bodywork dented by life’s ups and downs; how George, recovering from cancer, survived an assassination attempt more savage than the one on John Lennon. The casual honesty and integrity of the Beatles in their early days.  Viewing media constructs of themselves detachedly as almost autonomous, with puppet lives of their own. Their ability to be themselves and say what they thought (Lennon’s spontaneous comment about the Beatles being more popular than Jesus).  And in UK today a certain timidity, conservatism, young people constrained again to fit a mainstream ideological mould.  It was also Remembrance Sunday here last weekend, when a minority wear artificial poppies to commemorate UK military deaths. I don’t remember ever wearing one, nor did my older sons (now 25 and 30). But school pressure this year on both my younger children (aged 9 and 11) to wear the symbolic poppies. Pressure also on FIFA from the English football authorities that England should do likewise in their international against Spain at the weekend, with UK government insistence that the poppy was not, as FIFA maintained, a political symbol. How about your own symbolic flower, FIFA, commemorating deaths of civilians globally at the hands of military forces, including British bombers and invaders? I guess, from the official UK viewpoint, that wouldn’t be political either? Enlightenment trajectories in reverse – kids pressed to wear poppies, musically abusive X-Factor culture, pop controlled again by formulaic, super rich middle-aged impresarios as before the Beatles. Slavoj Zizek would say: “It’s ideology, stupid!”

Second point of departure is Zizek’s 2011 discussion with Julian Assange about democracy today. No better antidote to the eroding ideological drip. Zizek’s abnegation of postmodernist jiggery pokery in his endorsement of Wikileaks whistle-blowers risking torture and death to publicise war crimes and human rights outrages.  Done by ‘us’ (from the viewpoint of the US-UK-Israel axis) not by the more familiar manifestations of ‘them’ – be that 24-hour rolling Nazis on the History Channel, historical communism, Islamic extremists or the human rights neglecting contemporary Chinese (let’s occlude Guantanamo and Wikileaks-disclosed outrages for another self-righteous moment).  Zizek and Assange’s clarity about the distortions and cover-ups by mainstream media. What happened to relativism and living with contradictions? Assange’s identification of potentially powerful agents of disruption and change in digital specialists mainstream institutions depend on to implement their strategies and who, informed by online sources and their own networks, don’t share the official media values and ideologies disseminated by and in the interest of those very institutions. Finally, Zizek quoting Kant on ‘public’ versus ‘private’ uses of reason. The ‘public’ being a quest for understanding in the human interest as opposed to ‘private reason’ in which expert knowledge is put to the service of private interests or existing power structures (e.g. expertise in crowd behaviour deployed for controlling demonstrations). Zizek makes the point that the biggest threat to the Judaeo-Christian heritage/Western civilisation today is not, as received wisdom avers, Islam, but. the silencing of public reason – via an assault on disinterested education and research, and increasing emphasis on knowledge/expertise dedicated solely to helping established power and interests work more effectively. Listen to Zizek (about 70 minutes into the film) – he makes this point much more eloquently than I can.

Third point of departure – cultural materialism, specifically the work of Raymond Williams. There’s a potted history of the current commercial application of semiotics originally developed in UK in the early 1990s, where the author introduces Williams's Residual-Dominant-Emergent mapping to the team at specialist agency Semiotic Solutions as a way of analysing trends in brand communications viewed in cultural context  – into what looks dated (Residual), what’s mainstream (Dominant), and what’s new & dynamic (Emergent, with its predictive power to help brands future-proof their advertising and other communication). This became perhaps the most familiar ‘tool’ of the current iteration of brand semiotics. Raymond Williams, a Marxist cultural critic, must have turned in his grave at this piece of conceptual hijacking.  Now something springs from the earth like the hand at the end of Carrie. Added Value’s Sam Barton has sent a preview of his fascinating Masters thesis in Material Culture, on the business of brand semiotics. One of Sam’s many inspiring insights comes from going back to what Raymond Williams actually wrote. In context. the dominant culture “selects and organises” information that comes from outside itself in such a way that it remains current, making it difficult for anyone to think outside its parameters.  The emergent represents new practices outside the dominant, which the dominant will assiduously attempt to transform and assimilate into itself for as long as possible – to arrest the breakthrough into more progressive forms of social and economic organisation. So the applied commercial ‘tool’, as Sam Barton argues, is actually a “brutal inversion” of Williams’s original Residual-Dominant-Emergent formulation – a case study in how the dominant works to arrest a movement towards the emergent. And, one might add in support of public reason, a beautiful and symmetrical example of an ideological appropriation springing around to bite itself in the backside.

Midnight approaches for Faust. “O lente, lente, currite noctis equi”. The show must go on.

© Malcolm Evans  2011

Posted in Consumer Culture, Culture, Emergence, Europe, Experts & Agencies, Making Sense, Semiotics | 1 Comment »