December 2, 2008 by jenks

Circus has come

Britney Spears has a new album out today, and guess what it’s called:

That’s right!

Britney Spears’ new album is called Circus, and this is incredibly interesting to me.

Once upon a time, I used to be the production manager for a circus called Lucent Dossier—

This troupe is actually part of a whole larger Circus performance subculture that has been growing on the West Coast for years. San Francisco’s The Yard Dogs Road Show, El Circo, and Vau De Vire Society, Santa Barbara’s Clan Destino, L.A.’s Mutaytor, Cirque Berzerk, and Lucent Dossier, these are just a few of the major acts that are coming to mind, but there are untold scores of others. With its own distinctive music, style, and nightlife, the Circus scene’s cultural influence has been steadily spilling over into mainstream fare for a while.

In 2006, Panic! at the Disco cast Lucent Dossier in the music video for their first big hit, I Write Sins Not Tragedies. When Panic! went on the road later that same year they brought Lucent along, and called it the “Nothing Rhymes With Circus,” Tour–

–which, according to the Washington Post, offered “a far superior take on the warped circus theme Motley Crüe was going for in its latest tour.”

Oh, yes…that’s right. A year prior, Motley Crüe–who would become no strangers to the stylings of Lucent Dossier, themselves–reunited, and you know what their comeback tour was about?

Here’s a hint:

The Circus subculture infiltration, I should mention, has by no means been limited to music. With such proximity to the entertainment industry, it’s been showing up all over the place. Captivating gamers at E3, holding it down at Red Bull’s nightlife spectacle, Ascension, even America’s Next Top Model weighed in with an “homage” of sorts to the style earlier this year–

–but none of this is really comparable in scale to an endorsement from the Princess of Pop herself.

Despite the inescapable reality that it’s blatantly far from any kind of original album or tour concept, Britney Spears still chose to go with Circus anyway. Clearly there is something about Circus that continues to resonate with performers, but there is also something about our current culture, that the Circus theme persists in being so damn appealing. It should have long ago gotten played out, and yet here it is again, and again. It would be easy to contend that Circus is just an overly-tenacious current trend (and I know a few Circus professionals who do), but I see it is as the manifestation of a cultural response to a slew of far greater–and much less fickle–social trends.

In Freaks and Fire: The Underground Reinvention of the Circus, J. Dee Hill delves into the history and sociology of the Circus subculture:

Traditional forms of the tribe, like the village, have almost completely disappeared. Fewer and fewer people live in small communities where their daily interactions bring them in contact with the people they are deeply connected to, either spiritually or economically. Workers in modern corporations are replaceable and no longer bound to each other by the experience of a shared interdependence. The modern individual is preoccupied simultaneously by isolating, immediate concerns of personal survival and the larger, often intangible concerns of war, terror and economic change as transmitted by a now-seamless global media network. The intermediate space of community is not easily reached.

Not by accident, many of the newer, emergent forms of culture include a specifically tribal aspect. A return to tattooing, sacrification, fire performance and drumming, as well as a renewed interest in ritual, has occurred side-by-side with the formation of intentional (if temporary) communities such as the Rainbow Family gatherings and Burning Man festival, all of which focus on celebrating and integrating the peculiarities of their varied members.

It was at these kinds of festivals, in clubs and at underground raves, that alternative circus acts began appearing in the early 90’s. The performers were young, crazy “freaks” without any formal training who used circus costumes, skills or themes as performative means for expressing their own exaggerated personalities. Many went on to gain formal training or to study the history of the genre, but essentially their relationship to conventional circuses resembled that of outsider art to mainstream art circles. They didn’t really relate to the modern-day circus. They took their cues from something much, much older: the caravan-pulling gypsies.

The gypsies, shunned by society at large, but fiercely loyal to their own clan, were the most tribal group in all of Europe. It was these wanderers who first produced circus-like entertainment in the medieval townships, along with strolling players and minstrel shows. It wasn’t until the 1770’s that Englishman Philip Astley fused military equestrian drills with acrobatics and other entertainments to form the modern circus.

The phenomenon of alternative circus performance can be seen as the theatrical dimension to one generation’s wholesale rediscovery of the concept of tribe.

In other words, kids originally began forming Circus performance troupes as an extension of creating urban tribes:

According to French sociologist Michel Maffesoli, urban tribes are microgroups of people who share common interests in metropolitan areas. The members of these relatively small groups tend to have similar worldviews, dress styles and behavioral patterns. Maffesoli claims that punks are a typical example of an “urban tribe.”

20 Years later, instead of forming punk bands, party kids were forming circuses. And in an age where no one thinks twice of breakdancing or skateboarding, does circus art seem all that unexpected?

In the past decade we’ve also seen the arrival of social media, and “Performative means for expressing exaggerated personalities” as Hill put it, isn’t just for the Circus anymore. It’s what makes the social web go round, too. In Generation Me: Why Today’s Young Americans Are More Confident, Assertive, Entitled–and More Miserable Than Ever Before, Jean Twenge and her coauthors analyzed 15,324 responses to the Narcissistic Personality Inventory, completed by college students between 1987 and 2006. The survey is considered the most popular and valid measure of narcissism, and features statements such as “I think I am a special person,” “I can live my life anyway I want to,” “If I ruled the world, it would be better place,” etc. According to the results:

The trend was extremely clear: younger generations were significantly more narcissistic. The average college student in 2006 scored higher on narcissism than 65% of students just nineteen years before in 1987. In other words, the number of college students high in narcissism rose to two-thirds in the space of less than twenty years.

While Myspace, Youtube, blogs, and all the rest, aren’t responsible for the origins of this narcissism trend, they absolutely help enable its progress. “Narcissism is the darker side of the focus on the self,” writes Twenge, and our constant interaction with social media is an indulgence in self-focus. All of us have been affected by the process of maintaining our online presence. Even if we’re not all live-streaming our entire existence, we upload photos of our lunches or puppies for our network to see, we write blogs about experiences that we planned to blog about even as we were having them, we leave comments for friends just so other people will see them, we fill in our favorite movies and books and music in the appropriate boxes on various profiles, aware of what our choices say about us. In a sense, all of this is a performance. We are already constantly performing our selves, and Circus represents the ultimate performance platform.

Not surprisingly, we also crave attention. After all, what’s the point of being the spectacle if no one is watching? “Given the choice between fame and contentment,” writes Twenge, “29% of 1990s young people chose fame, compared to only 17% f Boomers.” No doubt, the 2000’s generation would score even higher.

Writing about narcissism and fame, Danah Boyd, a researcher of digital youth practices, asks, Why is it that people want to be famous?:

When i ask teens about their desire to be famous, it all boils down to one thing: freedom. If you’re famous, you don’t have to work. If you’re famous, you can buy anything you want. If you’re famous, your parents can’t tell you what to do. If you’re famous, you can have interesting friends and go to interesting parties. If you’re famous, you’re free!… [However] Anyone who has worked with celebrities knows that fame comes with a price and that price is unimaginable to those who don’t have to pay it.

The idea of “freedom” is a huge aspect of the appeal embodied by the Circus since way before its modern “reinvention.” Circus has long represented freedom from normal society’s rules. The ultimate outlaw lifestyle. And like celebrity, it too has extolled its own price. No surprise then that celebrities from Motley Crüe to Britney spears should find this theme so relatable.

While I don’t doubt there will be much talk of shark-jumping going on within the Circus underground (after all, just how underground-y can it be if Britney’s fans get into it?), to me, both the alternative and the mainstream reincarnations of Circus are on the same continuum. More than just a subculture or a concert tour fad, Circus has come to articulate something about the nature of our relationship with various social trends shaping the modern experience.

October 21, 2008 by jenks

lame ad. great mashup.

This is tripping me out. I was just going to write a quick post about how terrifically lame I think the outdoor ads for The Day The Earth Stood Still are. It’s basically just a stock-photo image of the Earth’s curvature, against a black outer-space backdrop, with big, block-y, white letters that read: “THEY’RE HERE. WE’RE GONE.”

I keep envisioning some situation where it’s like, they actually had some really kick-ass, slick-style design, and a tag-line that wasn’t written by Tarzan, but it was so high-concept and mind-blowing that it got stuck in endless rounds of focus groups, and approvals and whatnot, and as everyone was scrambling around, the deadline to get the final ad design to wherever it is that billboards and bus-wraps get printed was fast approaching, until it was only, like, minutes away, and finally some executive at 20th Century Fox got some assistant to open up MS-Paint and just slap the thing together, and clicked “Send.”

It’s so unimaginative and uninspired, and so blatant its sheer simplicity actually makes it totally meaningless. 1996 called, it wants its rejected Independence Day poster design back. In fact, so do I Robot, I am Legend, and a bunch of other future/apocalypse Will Smith movies. For that matter, every aliens/robots/zombies/mutants/monsters movie, ever, does too. At a time when our options for global crisis threats could not feel any less extra-terrestrial or non man-made, this just seems so irrelevant. Especially for a movie where the alien looks and talks exactly like Keanu Reeves, and says totally climate-crisis-compliant stuff like, “If the Earth dies, you die. If you die, the Earth survives.”

There! Look! That could have been such a better tag-line. I mean, anything could, really.

This ad is such a boring disaster that no one has even bothered to take a photo of it, or scan it or upload it or anything. It’s actually almost impossible to find any image of its lameness online anywhere.

Almost.

What you CAN find, however, is this:

Right on the heels of my previous post, about the Death Race/alcohol ad “PSA” for “Race,” this one mashes up The Day The Earth Stood Still with 90210, and is just as awesome! Not to mention, packs a message that’s actually relevant in the 21st century.

Well played, billboard mashup artist.

Ps. In the previous post, I was speculating that this kind of thing couldn’t be an accident. I am now completely convinced.

Billboard mashup is so the new street art. Word.

August 18, 2008 by jenks

the end of counterculture

While I was in New York a couple of weeks ago, it came to my attention that hipsters had managed to really piss Adbusters off. In his article, Hipster: The Dead End of Western Civilization,” Dougals Haddow writes:

Take a stroll down the street in any major North American or European city and you’ll be sure to see a speckle of fashion-conscious twentysomethings hanging about and sporting a number of predictable stylistic trademarks: skinny jeans, cotton spandex leggings, fixed-gear bikes, vintage flannel, fake eyeglasses and a keffiyeh – initially sported by Jewish students and Western protesters to express solidarity with Palestinians, the keffiyeh has become a completely meaningless hipster cliché fashion accessory.

The American Apparel V-neck shirt, Pabst Blue Ribbon beer and Parliament cigarettes are symbols and icons of working or revolutionary classes that have been appropriated by hipsterdom and drained of meaning. Ten years ago, a man wearing a plain V-neck tee and drinking a Pabst would never be accused of being a trend-follower. But in 2008, such things have become shameless clichés of a class of individuals that seek to escape their own wealth and privilege by immersing themselves in the aesthetic of the working class.

Lovers of apathy and irony, hipsters are connected through a global network of blogs and shops that push forth a global vision of fashion-informed aesthetics. Loosely associated with some form of creative output, they attend art parties, take lo-fi pictures with analog cameras, ride their bikes to night clubs and sweat it up at nouveau disco-coke parties. The hipster tends to religiously blog about their daily exploits, usually while leafing through generation-defining magazines like Vice, Another Magazine and Wallpaper.

Ever since the Allies bombed the Axis into submission, Western civilization has had a succession of counter-culture movements that have energetically challenged the status quo. Each successive decade of the post-war era has seen it smash social standards, riot and fight to revolutionize every aspect of music, art, government and civil society.

But after punk was plasticized and hip hop lost its impetus for social change, all of the formerly dominant streams of “counter-culture” have merged together. Now, one mutating, trans-Atlantic melting pot of styles, tastes and behavior has come to define the generally indefinable idea of the “Hipster.”

Haddow’s thesis is that “We’ve reached a point in our civilization where counterculture has mutated into a self-obsessed aesthetic vacuum,” and hipsterdom, “the end product of all prior countercultures,” represents nothing short of “the end of Western civilization.”

In a certain way, he’s right.

In chapter 11 of The Long Tail, titled, “Niche Culture,” Chris Anderson quotes the writing of media analyst Vin Crosbie to help explain the origins of this phenomenon:

Each individual listener, viewer, or reader is, and has always been, a unique mix of generic interests and specific interests. Although many of these individuals might share some generic interest, such as the weather, most, if not all of them, have very different specific interests. And each individual is truly a unique mix of generic and specific interests.

As of 30 years ago, Crosbie writes, with the improvements in offset lithography that led to a boom in specialty magazines (the 1970s saw newsstand offerings explode from a couple dozen magazines to hundreds, and most about specific topics), media technologies began to evolve in ways that could satisfy individuals’ specific interests:

The result of this is that more and more individuals, who had been using only the (generic) mass medium because that’s all they had, have gravitated to specialty publications, channels, or websites. More and more use the mass media less and less. And more and more will soon be most. The individuals haven’t changed; they’ve always been fragmented. What’s changing is their media habits. They’re now simply satisfying the fragmented interests that they’ve always had.

Anderson adds: “The shift from the generic to the specific is a rebalancing of the equation, an evolution from an ‘Or’ era of hits or niches (mainstream culture vs. subcultures) to an ‘AND’ era. Mass culture will not fall, it will simply get less mass. And niche culture will get less obscure.”

What this means then is that “counterculture,” as the construct we, and Adbusters, have known it to be, is disappearing. Maybe gone. If mass and niche culture can meet each other in the middle and make room for both sides, what is there to be “counter” to?

This dead end of “mass culture” seems like a concept Adbusters should have been rejoicing, no? Unless they were confused as to what the end of “mass culture” might look like.

“When mass culture breaks apart,” Anderson writes, “it doesn’t re-form into a different mass. Instead it turns into millions of microcultures, which coexist and interact in a baffling array of ways.” In this landscape of, as Anderson calls it, “massively parallel culture,” there’s not really a place for “mass rebellion.” Instead, we have specific, niche rebellions.

Haddow writes: “This cursory and stylized lifestyle has made the hipster almost universally loathed.” So much so, in fact, that, “It is rare, if not impossible, to find an individual who will proclaim themself a proud hipster. It’s an odd dance of self-identity – adamantly denying your existence while wearing clearly defined symbols that proclaim it.” Perhaps one of the specific rebellions of niche culture might be against the labels of stereotypical identity definition themselves. No doubt, especially if that definition is being used as a lifestyle slur. In the article, Gavin McInnes, one of the founders of Vice Magazine explains: “I’ve always found that word [“hipster”] is used with such disdain. [It] always smell of an agenda.”

At the end of the Adbusters piece Haddow writes, “If only we carried rocks instead of cameras, we’d look like revolutionaries.” In the conclusion of The Pirate’s Dillema (which presents an exuberant, revolutionary potential for youth culture’s future that is in stark opposition to Adbusters’ depiction of its “dead-end” present by a journalist from, ironically the same publication Adbusters claims defines the doomed hipster generaion, Vice Magazine) Matt Mason writes: “Youth movements become successful when social change is desperately needed. They gain traction if they express society’s collective desire for change.”

Is this something that really applies to the West’s united niche culture so much these days?

On the other hand, as Mason writes:

The source of future youth movements will just as likely be the rage, desperation, and hope transmitted from the medinas, favelas, and shanty cities of the southern hemisphere. According to a 2005 report commissioned by the National Research Council and the Institute of Medicine on trends affecting youth in developing countries, there are currently 1.5 billion ten- to twenty-four-year-olds on Earth, and 86 percent of them live in a developing country. In many places in Asia and Africa, this generation is the first generation of teenagers their countries have known. As their economic and political power grows, new sounds, movements, and ideas will grow, too.

This is where the new youth cultures will be.

December 2, 2007 by jenks

controlled randomness

“the biggest problem americans have is what cereal to buy in the cereal aisle.”
-my dad (who spent the first 56 years of his life in the USSR)

i’ve been watching my friend sarah write about her adventures in crazyblinddate land, and it’s gotten me thinking.

sarah explains:

CrazyBlindDate.com was started by the folks who brought us OkCupid — the free social networking / test-taking / dating site that’s given the pay sites like Match.com and eHarmony a run for their money. And so far, I’m impressed.

The premise is simple: you tell them a few things about yourself, who you’re looking to meet, where you’re willing to travel, and when you’re willing to do that. Meanwhile, other people are on the site doing the same thing. The Internet Brain lines you up, makes a match where requirements coincide, and asks both parties to confirm the date after showing basic information about the other person. This includes very blurry pictures of each other, as a teaser. Once you say yes, you’re committed to it.

….Why I’m excited about this site: they’re taking something that has massive screw-up potential, and handling it well.

sarah then decided to test out exactly how well this screw-up potential is indeed being handled by subjecting herself to some first-person “Field Research in Extreme Social Media Sports.”

in case you’re wondering, that crazyblinddate ended up going something like this:

and here’s where it gets interesting. despite the lame-o first foray, and despite the fact that she herself admits that, “Blind dates are inherently sketchy-sounding,” she decided to do it again!

see, what’s happened is that we all (well, most of us, anyway) seem to have ended up in some scene. ethan watters coined it as “urban tribes” in 2003, but this kind of thing has been going on for ages, really. it’s hard to escape noticing how many times the word “scene” is uttered in the course of i’m not there, todd haynes’s recent movie about the live(s) of bob dylan. evidently “folk music” was a kind of “anti the pop tastelessness” scene going on in greenwich village in the 60’s.

what’s happened since then, however, is that social network apps have come along. which, in retrospect is barely even an appropriate way to think about them because we (generally) use them to connect to people we already know rather than to random strangers. what these sites have really become are “friend management systems,” which is an important tool for the maintenance and enhancement of any social scene, if you think about it. it’s preceisely what’s great about those kinds of sites: we can now assert our place in our scene even without leaving the house. true to form, bob dylan’s myspace page has been viewed 2,983,449 times.

so what’s interesting is that crazyblinddate is the anti all of this. we’ve become so obsessed with needing to control our choices, our lives–or lifestyles, our destinies, that we’ve become insulated against chance. and despite what facebook’s aggressively chance-destroying mini-feed has to say about it, with its relentless broadcast of all the activities of all your friends all the time ever, i think, really, we LOVE chance.

it’s what makes something like last.fm so great, for instance. the possibility of an unexpected, fantastic music discovery that we do not have to actively seek out. it finds us. by chance. if there was a service that i’d say CBD offers–aside from the “matchmaking” service–it’s that deliberate creation of chance.

even though we love chance despite our neurotic compulsion to set up barriers against it, we are also simultaneously overwhelmed by the amount of choices we have to make. a few weeks ago a friend of mine took me to this famous ice cream parlor in berkeley, and the amount of choices of ice cream flavors was suddenly paralyzing. even after the samples, i really was not adequately prepared to have any idea if i wanted raspberry cheesecake flavor ice cream or apple cobbler flavor ice cream. all i wanted was ice cream.

yes, we want as many options as we can get so as to have the opportunity to find the thing that fits US the best, but sometimes having to slog our way through the trenches of the long tail is just fucking taxing. i think, horrified as we are to admit it, we kind of want something randomizing. we don’t always want to have to think about it. we want the perfect ice cream flavor to find us. by chance.

i think the creators of CBD definitely realize this. the whole site is about the sudden, emphatic, click-first-ask-questions-later push into the pool of chance:

Welcome to Crazy Blind Date! We like to keep things simple. That’s why on very short notice we can set you up on quick dates with total strangers at public places like bars and coffee shops. You’re not allowed to see their picture or even communicate. Choose your city:

when i was in NY a couple of weeks ago i heard ads for CBD on the radio, evidently it’s been featured on the monrning show too. the intention here is definitely not about being a service for a niche kind of demographic. EVERYONE likes chance in some form. that’s the point. and even while the promotion for this thing is certainly not flying below the mainstream radar, the chance inherent in the site’s service still makes it feel like you FOUND it by chance. it’s amazing that mystery as an aspect of the service can be self-fulfilling in terms of the “discovery strategy.”

the way CBD works, you don’t get to see what the person you’re meeting even looks like beyond just this blurry kind of photo:

you don’t get the option to stalk them on myspace first, you don’t get to find out anything about who their friends are. it’s the opposite of what so many social-network sites, or even dating sites offer, and i bet there’s going to be a lot more stuff coming like this. whether it’s with music, dating, or ice cream, i think we’re all looking for opportunities–and sites–that plug a “controlled randomness” feature back in.

September 7, 2007 by jenks

facebook: cyber-suburbia

in her essay “Viewing American class divisions through Facebook and MySpace” a few months ago, danah boyd offered her observations on the dichotomy she was seeing emerge in user-demographic trends on myspace/facebook. a dichotomy that involves such ethnographic aspects as lifestyle, heritage, even aesthetics, for instance.

MySpace became popular through the bands and fans dynamic before the predator panic kicked in. Its popularity on the coasts and in the cities predated Facebook’s launch in high schools.

MySpace is still home for Latino/Hispanic teens, immigrant teens, “burnouts,” “alternative kids,” “art fags,” punks, emos, goths, gangstas, queer kids, and other kids who didn’t play into the dominant high school popularity paradigm. These are kids whose parents didn’t go to college, who are expected to get a job when they finish high school. These are the teens who plan to go into the military immediately after schools. Teens who are really into music or in a band are also on MySpace. MySpace has most of the kids who are socially ostracized at school because they are geeks, freaks, or queers.

The goodie two shoes, jocks, athletes, or other “good” kids are now going to Facebook. These kids tend to come from families who emphasize education and going to college. They are part of what we’d call hegemonic society. They are primarily white, but not exclusively. They are in honors classes, looking forward to the prom, and live in a world dictated by after school activities.

Many hegemonic teens are still using MySpace because of their connections to participants who joined in the early days, yet they too are switching and tend to maintain accounts on both. For the hegemonic teens in the midwest, there wasn’t a MySpace to switch from so the “switch” is happening much faster. None of the teens are really switching from Facebook to MySpace, although there are some hegemonic teens who choose to check out MySpace to see what happens there even though their friends are mostly on Facebook.

Most teens who exclusively use Facebook are familiar with and have an opinion about MySpace. These teens are very aware of MySpace and they often have a negative opinion about it. They see it as gaudy, immature, and “so middle school.” They prefer the “clean” look of Facebook, noting that it is more mature and that MySpace is “so lame.”

today it occurred to me that this pattern sure seems to mimic the whole urban flight phenomenon that happened in the US after ww2, when the newly invented “suburb” was touted as the sophisticated refuge from the overcrowded, unsanitary, dangerous unwashed masses of the city. interestingly, this phenomenon also happens to be known as “white flight.”

from wikipedia:

White flight is a term for the demographic trend where working- and middle-class white people move away from increasingly racial-minority inner-city neighborhoods to white suburbs and exurbs. The phenomenon was first named in the United States, but has occurred in other countries as well.

without time to go into a whole history of urban anthropology (urban decay, levittown, etc.), it still makes for interesting food for thought.

extending the analogy, it makes you wonder what the online social network version of gentrification might someday look like.

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urban anthropology

lame ad. great mashup.

the end of counterculture

controlled randomness

facebook: cyber-suburbia

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