While I appreciate PJ bringing in terrific new theorists to this discussion, linking authenticity and agency with hipsters and technology, I think he focuses too much on the technologies themselves and not enough on the processes of identity; too much on the signified and not where the real action is in our post-modern, consumer society: the signs and signifiers. (more…)
Nathan Jurgenson and I were discussing why low-tech devices have a seductive quality. Consider the popularity of, for example, fixed-gear bicycles or vintage cameras (such as the Kodak Brownie or the Polaroid PX-70 [correction: SX-70]). Though I think this phenomenon is probably overdetermined (in the Freudian sense of having multiple sufficient causes), I came up with a theory that seems worth further consideration: namely, that hipsters’ obsession with antique devices reflects a desire to escape the complex and highly-interdependent socio-technical systems that characterize contemporary society and return to time in which technology appeared to be something that humans could master and, thus, use to affirm their individual agency. In short, the fetishization of low-tech is about the illusion of agency; it provides affirmation for the hipster whose identity is defined by the post-Modern imperative to be an individual, to be unique.
Since Sarah posted on Kony yesterday, I though I would throw in my two cents on the matter. I would like to discuss claims that the Kony 2012 is a hipster movement.
Why are people claiming the movement against Kony is a hipster movement? I think it is because of three main reasons. 1) people are using social media to spread it; 2) Invisible children plays into the whole Toms shoes, suburban college student social justice movement; and 3) individuals are claiming allegiances to this social justice movement as a form of social distinction. (more…)
A few of us here at Cyborgology have a running joke going about #HipsterStudies, so I thought I would compile a couple comics that likewise intellectualize this subcultural movement. The first, sent in by reader Letta Wren Page, is a comic by Dustin Glick:
Dustin Glick's "Theory of Hipster Relativity"
This image does a great job illustrating the inherent relativity of the hipster label. That is, as a largely pejorative label, one can only be deemed a hipster by comparison. Much like Thornton (1996) discovered in her study of UK youth raves, where club kids used pejorative labels to denote the bounds of group membership, the hipster as label serves to undermine attempts to mimic subcultural forms (and hence, it serves as a way to deny these actors any semblance of subcultural capital). (more…)
Since these hipster blog posts are generating so much great discussion I thought I would bring you another example of the subculture. I came across this website after my girlfriend attempted to get me to listen to some folk bands or something that she liked. I can’t exactly recall how it happened, but I do recall her sending this website to me.
The entire website for Plan-It-X Records is a simple .jpg image seen above.
This post is somewhat of a stretch, but I think it remains applicable nonetheless. Below I have embedded three video clips, each dealing with “the hipster” as a relatively recent subcultural form and social type.
Second, we have a short clip from the “2 Broke Girls” a new CBS television series focusing on the epicenter of the hipster subculture, the gentrified Williamsburg neighborhood of Brooklyn, NY. In the clip we see the confluence of hipsters and homelessness, which ultimately serves to as a satire on the “Poor Chic” fashion trends of New York’s urban hipsters (Halnon 2002). We also notice the association between hipsters and personal hygiene (or lack thereof), a stereotype that has also been foisted upon the #Occupy protestors.
Why do you want an #AmtrakResidency?* [In 1,000 characters or less (including spaces)]
I want to be a part of the #AmtrakResidency insomuch as this is one of only a handful of options left to me as an author. Its good to see that someone is willing to give away a thousand dollar ticket for a couple of tweets and a blog post. I want my workspace to be funded by a tax structure written by corporations combined with ticket sales from working stiffs going back and forth on the Northeast corridor. Food is included in this trip right? (more…)
[This is a very rough, thinking-as-I-write piece. It may jump around a lot. If I’ve left something underexplained, let me know!]
Yesterday, Mike D’Errico posted a wonderfully provocative essay about brostep, the Military Entertainment Complex, and music/game tech to Sounding Out. I want to flesh out a few initial responses to his piece. I really, really like Mike’s attention to the interface between music and gaming technology and gender, but I think the post under-theorizes gender. The “bros” in brostep are doing the work of patriarchy, but I think they’re doing this work with tools and methods–that is, with “tech”–that complicates traditional notions of masculinity and traditional gender politics. In the end, I want to contrast the industrial Dad with the neoliberal/communicative Bro.
There are no more media in the literal sense of the word (I’m speaking particularly of electronic mass media) – that is, of a mediating power between one reality and another, between one state of the real and another. Neither in content, nor in form. Strictly, this is what implosion signifies. The absorption of one pole into another, the short-circuiting between poles of every differential system of meaning, the erasure of distinct terms and oppositions, including that of the medium and of the real… Circularity of all media effects. Hence the impossibility of meaning in the literal sense of a unilateral vector that goes from one pole to another. One must envisage this critical but original situation at its very limit: it is the only one left us… the medium and the real are now in a single nebula whose truth is indecipherable.
Jean Baudrillard, Simulacra and Simulation
Halloween is said to be a secularized celebration of the traditional Christian holiday, All Hallows Eve (itself appropriated from pagan ceremonies to remember the dead). This, of course, is false. Symbols of death and of our connection to what lies beyond (e.g., pumpkins, jack-o-lanterns, ghosts, witches, etc.) do little more than provide a textured backdrop to masses of fantasy heroes/heroines, sexy [fill-in-the-blank], cross-dressers, and, increasingly, it seems, racial/cultural appropriators. During Halloween, we do not celebrate our traditions; we cannibalize them. And, that is what makes Halloween unique. Halloween is a celebration of the present–a reveling in the zeitgeist of our time. Halloween is the quintessence of our post-Modern cultural logic. (more…)
We live in a cyborg society. Technology has infiltrated the most fundamental aspects of our lives: social organization, the body, even our self-concepts. This blog chronicles our new, augmented reality.