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Identity 2.0

Me as Robot Youngling

This is a post about identity politics in the spaces between personal and professional that we now inhabit.

My ideas aren’t fully formed on this yet, but I thought it was important to open up a discussion, because (as I intend to go on to say) it’s important to get a collective as well as personal view on this, because as much as new mediums suggest that I am at the centre of my social and political universe, and as politics and marketing turn their sights to the hyperlocal, I believe the collective, and the universal should still be part of the dialogue.

At the NCVO New Politics conference that I attended in early January there was a real sense of charities and not-for-profit organisations turning towards the ‘hyper-local’, an approach that especially suits relatively new social media tools that allow unmediated (in a conventional sense) conversation with individuals. In this interview with a couple of NCVO members organisation representatives, I chatted about this trend.

In a lot of ways a hyperlocal approach is empowering for both parties, but in another way I believe a radical or uncritical shift towards the hyperlocal could be incredibly dangerous. If you forward your cause or politics only on an individual basis – this is how this directly affects you, and why you should care – you lose a sense of the bigger ‘better good’. You lose the politics that acknowledges that in some aspects we are all alike, and should all have equal footing, privilege and rights. Why should someone have to empathise on an individual level to support human rights and environmental causes? How far is hyperlocal different from a proactive version of NIMBYism? This is not the fault of the tools (social media) but how we use them.

There’s another aspect of this shift in personal/professional spaces which is endlessly fascinating to me. As someone who’s very resistant to advertising (it’s the main reason I don’t watch television) and any message that attempts to shape me to a hegemonic vision of consumer driven happiness, I am very conscious of how we are now opening up and splitting ourselves over different platforms, and how vulnerable that makes us to pernicious outside visions of identity.

Don’t get me wrong, I don’t think that twitter, facebook, digital photography, photoshop et al are necessarily dangerous, these are new mediums for a very old way of communicating, I believe we are operating by the same rules as we always have done, just that on here the longtail is evidential, physically left. Recently I’ve been looking after a couple of friends who’ve gone through pretty bad break ups, both of which has been made almost insurmountably worse by the presence of Facebook, Twitter, Flickr – public spaces that are experienced personally, hyperlocally. Whenever I’ve broken up with someone, we’ve always done the 3 month mutual block/unfollow. But it’s always *there*. The long tail to your relationship. The relationship status change.

Continue reading Identity 2.0

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The Situationists, Phenomenology and Pervasive Gaming: New Narrative Strategies.

This piece of writing represents the spaces, ideas and places I’ve been thinking on throughout the first 3 months of my PhD. The next 6 months will be made of thinking deeper into the ideas covered in this piece, and working on a creative project exploring the same aspects. Please respect the IP of this content. It’s protected by a CC license.

Duncan Speakman

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In scattered and barely noticed ways, the desire to construct one’s own life was shaping the twentieth century (McDonough 2004, 10)

Another key ’09 [theatre] trend was the removal of performers from performances altogether. Whether directed by headphones or left to negotiate for themselves in shows like Coney’s Small Town Anywhere, increasingly the spectator was becoming the spectacle. (Haydon 2009)

From 1957-69 a new radical reading of the commodification of western capitalist society emerged. The situationists, born out of the fiery nihilism of the Dadaists and the irreverent playfulness of the Surrealists cast their gaze over society and saw:

That the alienation which in the nineteenth century was rooted in production had, in the twentieth century, become rooted in consumption. Consumption had come to define happiness and to suppress all other possibilities of freedom and selfhood. […] Everyone was first and foremost a member of an economy based on commodities” (McDonough 2004, 3)

The situationists identified a transition from the Marxist state of alienation, to a once-removed state of spectacular illusion. This ‘spectacle’ transformed every inch of our lives into an empty capitalist dream, maintained through the mutation of desires into needs. However the situationists believed that the image of society as it is was still intact behind the spectacle, and so they set about attempting to break the illusion.

“Just as the nineteenth century revolutionary theory arose out of philosophy” –out of Marx’s dictum that philosophy, having interpreted the world, must set about changing it – now one had to look to the demands of art (McDonough 2004, 11)

The situationists saw art as the solution – an art practised by every member of society, an art that ceased to be art and became a continually revised way of seeing.  The situationists (though they didn’t credit it) were summoning the phenomenological ‘bracketing’ aspect of art:

Phenomenologists like to pick objects up with their minds, so to speak, and turn them around, examining them from all sides. This cannot be accomplished by viewing them frontally as they are embedded in the rest of the experiential world – hence bracketing (Roach 1992, 354)

This bracketing aspect – or epoché – that art provides is at the root of its ability to reveal the spectacle.

Continue reading The Situationists, Phenomenology and Pervasive Gaming: New Narrative Strategies.