Dubravka Ugresic and Jessa Crispin
Kirkus just posted a longish interview by Jessa Crispin (founder/editor of Bookslut) with Dubravka Ugresic about her new collection, Karaoke Culture. (Which, not to give too much away, is one of the books on my “Best of 2011” list that Tom and I will be discussing on this week’s podcast.)
You should go there now and read the whole piece (after which, you’ll head over to your retailer of choice and buy a copy of the book), but for those of you still here, here’s a few choice excerpts:
What’s your relationship to pop culture? Detached observer? Or do you have the last season of The Good Wife on DVD?
Popular culture (or moreover, its products) doesn’t interest me so much. What interests me is cultural populism. In other words, I’m not interested in the saga of the Twilight books and movies, but in the mechanism of fascination these products instill in millions of young consumers.
The patterns of popular culture have permeated every sphere of our lives, our entire mental landscape: politics, relationships, the education system, language, our narratives, trends, fashions, art and literature. Popular culture has even penetrated scholarly enclaves. That’s why it’s impossible to talk about popular culture, because it’s a very particular cultural reservation; popular culture is more like the air we breathe, and that’s why participation in it is so hard to escape.
Much of the Karaoke Culture you write about contains this impulse to remove the viewer from reality as much as possible, or to dunk them as fully into a new world as possible. From the intense fandom sites that put you in the world of the object of your affection, whether that be a vampire book or a television show, to something like Second Life. Is it something about contemporary life that drives this, or are humans always looking for the exit ramp?
Popular culture and cultural populism work two ways. Popular culture is a carrier of “old truths,” myth-like structures, and in this respect it’s always retrograde. But it’s also highly topical, engaged and relevant, because it works as a mirror. It reflects the obsessions, fears, dilemmas and frustrations of many people, transforming them into a pleasure zone, into our contemporary myths, into screens for our projections. Today’s popular culture boasts tremendous power because its consumers are no longer passive: thanks to technology, s/he is an inter/active participant. Technology gives the consumer a strong sense of communality and the power to change things. Whether it’s just a psychological trap, whether one really can change things or not, that’s another question. [. . .]
You write at one point that the reason we don’t have children anymore, referring to the increased rates of violence amongst youths, is because we don’t have adults anymore. Certainly there is little difference in the culture we consume—every generation is listening to the same music, watching the same television shows, playing the same video games. Is there something stunting about a culture that tells us we can all pursue our dreams rather than deal with dreary obligations, and when pleasure is only a few clicks away?
We do live in infantile times, mothers increasingly look like their daughters, and they, mothers and daughters, both behave like little girls. Fathers compete with their sons. We all try to stay young until we die. Nobody wants to be lumped in the “old jerks” category anymore. That’s why the world, or the richest and “luckiest” part of it, resembles a kindergarten.
Popular culture, TV shows, movies, books, games, the Internet, media, technology—these are our favorite toys. Vladimir Putin miserably singing “Blueberry Hill,” accompanied by the best American musicians and applauded by the best American actors, is one of the most grotesque recent images of life in our kindergarten.
However, I write my essays not to preach and moralize, though that’s unavoidable, too, but to see what’s behind the curtain, how the mechanism works. One of my dearest books was, and still is, The Wizard of Oz. And my favorite literary hero is not Dorothy, or her three companions, but Toto, a little dog. He’s the one who pulls the curtain, not because he’s brave, but simply because he’s curious.