Tag: Spectacle Culture

Gravity’s Rainbow — annotations and illustrations for pages 712-13 | The Man has a branch office in each of our brains

Biblioklept1 Comment
Illustration for Coleridge’s The Rime of the Ancient Mariner, Gustave Doré, 1876

Well1, if the Counterforce2 knew better what those categories3 concealed, they might be in a better position to disarm, de-penis and dismantle the Man4. But they don’t. Actually they do, but they don’t admit it. Sad but true. They are as schizoid, as double-minded in the massive presence of money, as any of the rest of us, and that’s the hard fact5. The Man has a branch office in each of our brains, his corporate emblem is a white albatross, each local rep has a cover known as the Ego, and their mission in this world is Bad Shit6. We do know what’s going on, and we let it go on7. As long as we can see them, stare at them, those massively moneyed, once in a while. As long as they allow us a glimpse, however rarely. We need that. And how they know it–how often, under what conditions. . . .8 We ought to be seeing much popular-magazine coverage on the order of The Night Rog and Beaver Fought Over Jessica While She Cried in Krupp’s Arms, and drool over every blurry photo–9

Roger must have been dreaming10 for a minute here of the sweaty evenings of Thermidor11: the failed Counterforce, the glamorous ex-rebels, half-suspected but still enjoying official immunity and sly love, camera-worthy wherever they carry on . . . doomed pet freaks.

They will use us. We will help legitimize Them12, though They don’t need it really, it’s another dividend for Them, nice but not critical. . . .

Oh yes, isn’t that exactly what They’ll do.

1 Well, hell, the last time I composed one of these silly annotations posts was way back in the unfortunate Fall of 2016, when I lost my goddamn mind for a while. I never made any notes on the novel’s final quadrant, “The Counterforce,” and never mustered any more notes when I reread GR in 2020. Over the past two weeks, I listened to George Guidall’s excellent narration in a long, long audiobook that kept me good company through some serious Spring cleaning projects. As has been the case in each of my treks through GR, I found it intensely prescient, a wonderful, terrifying diagnosis of the grand ugly 20th c. that we will never recover from.

2 I’ve read Gravity’s Rainbow all the way through six or seven times now, and each time I always find myself buoyed by the Counterforce—Pynchon’s heroic band of preterite rebels who resist the forces of Control. And every time I reread it I seem to forget that the Counterforce fails—the Counterforce (I dare not use the appropriate pronoun they, for They is the enemy of the Counterforce’s We) simply can’t stop the coming new world order of the military-industrial-entertainment complex. The short passage I’ve selected here, with Counterforce hero and one-time lover Roger Mexico as its medium, showcases one of the many reasons the Counterforce will fail.

3 Those categories refers to Pynchon’s previous paragraph, an academic spoof highlighting various “albatross nosologies”; nosology refers to the classification of diseases; the albatross is a metaphorical curse, of course.

Illustration for Coleridge’s The Rime of the Ancient Mariner, Gustave Doré, 1876

4 The Man: authority, control, They, the force, the fuzz, the cops, the heat, the money guys, the enemies of art, love, and the human soul…

5 A depressing notion, of course, and one Pynchon would return to in his 1990 follow-up to GR, Vineland, a novel that parodied the so-called counterculture of the 1960’s massive ideological failure, to, like, follow through with any true revolutionary project. 

6 The economic metaphors here are appropriate. Again, fuck the money guys whose mission in this world is Bad Shit.

7 An even more depressing notion—that the double-mindedness of Counterforce consciousness includes knowing that we let the Bad Shit go on; maybe our resistant spirit curdles into a brittle apathy; maybe we overindulge in mindless pleasures; maybe we explode. 

mindless-pleasures
An early trial cover for GR, featuring one of its working titles, Mindless Pleasures

8 The date of publication for this post coincides with the May 6, 2024 annual Met Gala, a capitalist spectacle of wealth and fame costumed in the trappings of art. This year’s ticket is $75,000, more than the average U.S. salary. And yet it might be fair to consider that those “massively moneyed” costumed revelers at the Met Gala aren’t even really the true massively moneyed, but rather their avatars, projected on innumerable screens, avatars of mindless pleasures to distract us from all the Bad Shit the massively moneyed are up to.

9 Pynchon here plays on lurid tabloid headlines that aren’t too different from the ones we see today, reconfiguring the one-time lovers Jessica and Roger as the elect, figures of celebration. It’s all fantasy though—literally; as the next lines seem to suggest, we’ve been in Roger’s addled mind. Pynchon’s headline reminds me of Donald Barthelme’s 1964 short story “Me and Miss Mandible,” which includes a list of trashy titles about Elizabeth Taylor, Debbie Reynolds, and Eddie Fisher like “The Private Life of Eddie and Liz,” “Debbie Gets Her Man Back?” and “Eddie’s Taylor-Made Love Nest.”

I found the wartime love affair between Jessica and Roger more depressing this time than in previous reads of Gravity’s Rainbow. When we first meet them, we get one of the best lines in the novel: “They are in love. Fuck the war.” But it is the war that licenses their love; in its absence (or, really dormancy), a bureaucratizing control subsumes their ardor. They fail.

The Lovers card from the Rider–Waite tarot deck

10 The gerund dreaming here helps to foreground Roger’s current tabloid-headline-revenge-against-the-powers-that-be-fantasy as fantasy while also analeptically connecting the post-WW2 Counterforce’s nebulous mission to the fallout of the French Revolution. Dreaming also suggests that Roger is the “narrator” of this section; it also reminds me of Roger’s mentor Pirate Prentice, whose dream (of failed escape, “all theater”) initiates Gravity’s Rainbow. Pirate’s psychic power is to inhabit the fantasies of others; this is also Thomas Pynchon’s power.

11 In the second edition of his A Companion to Gravity’s Rainbow, Steven Weisenburger gives the following gloss:

If Roger Mexico is dreaming of these evenings, then his dreams contain a warning. Thermidor was the eleventh month of the French revolutionary calendar, corresponding to the period from July 19 to August 17. Moreover, it was on the eighth of Thermidor, in the French Revolution’s second year (in other words, July 27, 1794), that Robespierre, Saint-Just, and other leaders of massive redistribution of wealth and upheaval of the aristocratic order, known as the Reign of Terror, were arrested and, the next day, executed.

Weisenburger’s annotation here is a significant update from the Companion’s first edition, which essentially gives a brief definition of what Thermidor was without any greater political or historical context.

The Pynchon Wiki Gravity’s Rainbow annotation gives the following,  which repeats (or precedes?) Weisenburger’s note, adding also that, “In one of his newspaper articles later, Pynchon would speak of the Nixon years as a ‘Thermidorian reaction’ to the 1960s.”

I have no idea what “one of his newspaper articles” is being referenced here. What immediately came to mind was likely “Is It Okay to Be a Luddite?” or “Nearer, My Couch, to Thee,” both of which appeared in The New York Times, and neither of which, as far as I can tell, use the phrase “Thermidorian reaction” or “Nixon.” (In “Luddite,” Pynchon does refer to the French Revolution—and also gives us a nice little summary of Roger’s complaint against Power in our little passage here: “there is now a permanent power establishment of admirals, generals and corporate CEO’s, up against whom us average poor bastards are completely outclassed”). The closest phrasing I can find to the Pynchon Wiki’s framing comes from a 2016 essay by James Liner that primarily deals with Inherent Vice. Liner writes: “Even in the Thermidor of Nixon’s 1970s, on the eve of the Reagan/Thatcher ’80s, Doc holds fast to utopian hope and the possibility of antisystemic praxis.”

Execution de Robespierre et de ses complices conspirateurs contre la liberté et l’egalité : vive la Convention nationale qui par son energie et Surveillance a delivré la Republique de ses Tyrans

12 Doomed pet freaks. The money guys will put the counterculture on the market as a Fuck You to freaks and rubes alike, icing on their cake.

Don’t legitimize their grasping at capital as culture. 

We might be freaks, but We are not doomed and We are not Their pets. 

A U.S.A. that would die for the so-called perfect Entertainment (Infinite Jest)

BibliokleptLeave a comment

 

The sky of U.S.A.’s desert was clotted with blue stars. Now it was deep at night. Only above the U.S.A. city was the sky blank of stars; its color was pearly and blank. Marathe shrugged. ‘Perhaps in you is the sense that citizens of Canada are not involved in the real root of the threat.’

Steeply shook the head in seeming annoyance. ‘What’s that supposed to mean?’ he said. The lurid wig of him slipped when he moved the head with any abrupt force.

The first way Marathe betrayed anything of emotion was to smooth rather too fussily at the blanket on his lap. ‘It is meaning that it will not of finality be Québecers making this kick to l’aine des Etats Unis. Look: the facts of the situation speak loudly. What is known. This is a U.S.A. production, this Entertainment cartridge. Made by an American man in the U.S.A. The appetite for the appeal of it: this also is U.S.A. The U.S.A. drive for spectation, which your culture teaches. This I was saying: this is why choosing is everything. When I say to you choose with great care in loving and you make ridicule it is why I look and say: can I believe this man is saying this thing of ridicule?’ Marathe leaned slightly forward on his stumps, leaving the machine pistol to use both his hands in saying. Steeply could tell this was important to Marathe; he really believed it.

Marathe made small emphatic circles and cuts in the air while he spoke: ‘These facts of situation, which speak so loudly of your Bureau’s fear of this samizdat: now is what has happened when a people choose nothing over themselves to love, each one. A U.S.A. that would die — and let its children die, each one — for the so-called perfect Entertainment, this film. Who would die for this chance to be fed this death of pleasure with spoons, in their warm homes, alone, unmoving: Hugh Steeply, in complete seriousness as a citizen of your neighbor I say to you: forget for a moment the Entertainment, and think instead about a U.S.A. where such a thing could be possible enough for your Office to fear: can such a U.S.A. hope to survive for a much longer time? To survive as a nation of peoples? To much less exercise dominion over other nations of other peoples? If these are other peoples who still know what it is to choose? who will die for something larger? who will sacrifice the warm home, the loved woman at home, their legs, their life even, for something more than their own wishes of sentiment? who would choose not to die for pleasure, alone?’

From David Foster Wallace’s novel Infinite Jest.

 

A U.S.A. that would die for the so-called perfect Entertainment (Infinite Jest)

Biblioklept3 Comments

 

The sky of U.S.A.’s desert was clotted with blue stars. Now it was deep at night. Only above the U.S.A. city was the sky blank of stars; its color was pearly and blank. Marathe shrugged. ‘Perhaps in you is the sense that citizens of Canada are not involved in the real root of the threat.’

Steeply shook the head in seeming annoyance. ‘What’s that supposed to mean?’ he said. The lurid wig of him slipped when he moved the head with any abrupt force.

The first way Marathe betrayed anything of emotion was to smooth rather too fussily at the blanket on his lap. ‘It is meaning that it will not of finality be Québecers making this kick to l’aine des Etats Unis. Look: the facts of the situation speak loudly. What is known. This is a U.S.A. production, this Entertainment cartridge. Made by an American man in the U.S.A. The appetite for the appeal of it: this also is U.S.A. The U.S.A. drive for spectation, which your culture teaches. This I was saying: this is why choosing is everything. When I say to you choose with great care in loving and you make ridicule it is why I look and say: can I believe this man is saying this thing of ridicule?’ Marathe leaned slightly forward on his stumps, leaving the machine pistol to use both his hands in saying. Steeply could tell this was important to Marathe; he really believed it.

Marathe made small emphatic circles and cuts in the air while he spoke: ‘These facts of situation, which speak so loudly of your Bureau’s fear of this samizdat: now is what has happened when a people choose nothing over themselves to love, each one. A U.S.A. that would die — and let its children die, each one — for the so-called perfect Entertainment, this film. Who would die for this chance to be fed this death of pleasure with spoons, in their warm homes, alone, unmoving: Hugh Steeply, in complete seriousness as a citizen of your neighbor I say to you: forget for a moment the Entertainment, and think instead about a U.S.A. where such a thing could be possible enough for your Office to fear: can such a U.S.A. hope to survive for a much longer time? To survive as a nation of peoples? To much less exercise dominion over other nations of other peoples? If these are other peoples who still know what it is to choose? who will die for something larger? who will sacrifice the warm home, the loved woman at home, their legs, their life even, for something more than their own wishes of sentiment? who would choose not to die for pleasure, alone?’

From David Foster Wallace’s novel Infinite Jest.

 

The Spectacle of Michael Jackson’s Body

Edwin Turner4 Comments

For the next few weeks, thousands, hundreds of thousands, possibly millions will remember, laud, argue over, and grieve Michael Jackson. His death, like his life, was utterly mediated–broadcast live on national television, Twittered, Facebooked. We were able to follow the accretion of details and speculations (facts?) in real time, as the status of Jackson’s body was updated (he was dead, he was rushed to the hospital, he was in a coma, no, he was dead). His death even precipitated a rush of other celebrity death notices, hoaxes that mutated across the internet. That Jackson’s death should precipitate so much confusion and rumor is commensurate with his strange life.

Jackson was probably the first person in the world to live a truly mediated life. From the age of eleven, Jackson’s image, voice, and dancing body became the communal property of the modern (industrialist, capitalist) world. Written roughly the same time as young MJ’s rise to national prominence, Guy Debord’s The Society of the Spectacle opens with the following salvo: “In societies where modern conditions of production prevail, all of life presents itself as an immense accumulation of spectacles. Everything that was directly lived has moved away into a representation.” What was Michael Jackson’s life but a series of transmogrified spectacular representations? Not only did we hear the development of modern music through his records, or watch fashions change through his bizarre styles, but, most significantly, we saw in Jackson a mapping of spectacle culture on to the very body itself. Like his character who mutates in the iconic “Thriller” video, or the faces at the end of his “Black or White” video, Michael Jackson’s body slowly morphed before our collective eyes, mediated in print and video, discussed and mocked and puzzled over. A full accounting of Jackson’s eccentricities is neither necessary or possible here, but it’s worth pointing out that the man’s level of estrangement was of such an acute degree that, beyond attempting to remap the world (turn it into a Neverland) and reconfigure the flow of time (an attempt to reach an imaginary past), he remapped his whole body.

While he wasn’t the first celebrity whose body became a site of/for spectacle culture (Marilyn Monroe springs immediately to mind), Jackson’s corpus is undoubtedly the signal symbol of the mediated American Dream, the most hyperbolic example how the human body might mediate consumerist desires. As Debord also pointed out in Society, “The spectacle is not a collection of images, but a social relation among people, mediated by images.” The death of Michael Jackson is precisely not the death of Michael Jackson’s body, which will continue to live on, like one of the “Thriller” zombies, a spectacle absorbed and batted about by the spectacle culture. It will continue to exist as a rarefied nostalgic currency, for if we grieve the death of Michael Jackson, what precisely are we grieving if not a spectacular reflection of our own (mediated) development? Michael Jackson’s body (of work) will always be resuscitated as a nostalgic marker for at least three generations of Americans (and the rest of the world, really). I do not believe that most of us mourn the death of Michael Jackson; instead, we continue to participate in his spectacle (or, rather, the spectacle of him) as a means of prolonging our own vitality and placating our own sense of self. It is not the loss of Jackson that we might acutely feel but instead a demarcation upon our own mortal bodies, for if a changeling like Jackson cannot escape bodily death, what hope do we have? At the same time, paradoxically, participating in the spectacle of the death of Michael Jackson’s body partially alleviates (even as it subtly calls attention to) these anxieties. By affording Jackson (the illusion) of a certain immortality, we retain our own developmental, life-long investments in his spectacle, and, in turn, hope to secure our own bodies against the ravages of age, disease, decay, accident, gravity.

But what are the long-term costs of maintaining such grand illusions? As our society becomes increasingly mediated, are we arcing toward a more democratic and enriching series of personal connections, or are we fragmenting and disassociating into solipsism and self-reflexivity? Or, to return to Jackson, does his music represent personal connection and the transmission and articulation of genuine sentiment, or is it simply the glamorous reduction of crass popular culture? Is it possible to feel genuine empathy toward Jackson? Or has the spectacle of Michael Jackson’s body infiltrated our culture to the point at which any real, unmediated human response to his passing become an impossibility, an articulated fiction masking narcissistic nostalgia? Although these are not intended as rhetorical questions, I don’t suppose there are simple answers for them either. Ultimately, I think as long as our spectacle society exists, Michael Jackson’s body will continue to exist. And probably, as our culture ages–and this is scary–it will become a relic or monument to a simpler time.