CTT Slacker and Structure

Capture the Tag Slacker:

 

In the blog post “Slacker and Violent Media”, Madison asserts: “while there may not be much happening in the film, there is a lot happening on the periphery of what is being shown”. This decentralizing of content in Slacker is but one way in which the structure of the film can be discussed in terms of Adornian fragmentation and queer passivity/nonproductivity.

Stephanie, in her post “Thoughts on Slacker” notes how Linklater’s pseudo-scientific “alternate realities” monologue at the beginning of the film might be read to echo Halberstam’s “detours”, i.e. alternative methods of solving theoretical problems within an “undisciplined zone of knowledge production” (Halberstam 15). To supplement Stephanie’s point, I would add Halberstam’s citation of Foucault, which highlights how hegemonic ways of knowing and relating are a constructed phenomenon: “The social worlds we inhabit…are not inevitable…in the process of producing this reality, many other realities, fields of knowledge and ways of being have been discarded and…”disqualified” [Foucault]’ (Halberstam, 9). In his rambling speech about reading in dreams and missed opportunities for bus station romance, Linklater also mentions how each choice a person makes theoretically denies countless other realities. We can stretch this a bit and consider Foucault’s concept of the construction of history in hegemonic discourse as a series of chances, either taken or ignored, that give way to one reality only in the suppression of others. In this context, the conspiracy theories that crop up repeatedly in Slacker can be understood as a paranoid response to literal or figurative violence inherent in the production of a single historical reality.

More generally, the anti-narrative structure and lack of character development can be usefully considered from the angle of Foucault and Halberstam. “We [don’t] get to see any of the characters develop” Stephanie states, “so, by society’s standards, they are all unproductive”. In allowing characters to disappear, the structure of the film also facilitates a characterization of them as failures. The characters are denied profit-based success not because they don’t have jobs (although it seems almost certain that most of them don’t) but because Linklater has manipulated what we see andas a result, how we interpret his characters’ (non)productivity. As Stephanie astutely notes, this fragmentation of form can be read against Adorno’s “false totality”. I want to elaborate on this idea, for it is this fragmentary formal constraint that offers us a disruption beyond that of mere characterization. If fragmentation betrays the truthful counterpart to a totality that, in its generalization, hides holes and disqualified realities, then, by denying the hierarchical structure of narrative, the fragmentary condition of Slacker reveals such realities by its commitment to pursuing the secondary, tertiary, quaternary, etc. characters that standard narrative disqualifies in its orderly pursuit of central character(s), climactic event, resolution or other such formal mainstays. “Never looping back to main characters in the way other vignette movies do” Angelica states in her entry “Transaction and Meaning in Slacker”, “the film…[resists] traditional movie storytelling.” She goes on to say that this resistance mimics the resistance to capitalism many of the characters demonstrate, which I think is a fair assessment. For considerations of length, however, I will only say that the content of resistance is as complex as the form (free weapons giveaway, anyone?).

Formally, Angelica is concerned with a device that she has deemed the “switch off”—a kind of passing of the baton that the camera follows. This is precisely how the film gives us the ability to encounter so many characters in such a short time, while still maintaining a structural through-line and providing what Stephanie calls a “wandering or lingering” quality that cultivates the feeling of nonproductivity. Angelica sees this transference of attention as a “transaction” between individuals that, although it may involve goods, “isn’t mediated by goods at all”. I agree that the switch off is a human interaction, but I think it is most certainly mediated by goods. It is the qualities of these goods that make the switch off different. Firstly, they are often free (although sometimes they are not, ex. the latte, the soda, the diner coffee—mostly beverages, it seems) or stolen. Cigarettes, entry stamps, cameras and books are passed without charge from one person to another and incite the switch off. Secondly, the goods are arguably only valuable in the Slacker economy—the tape of the student hostage-taker, “oblique strategy” cards, the old man’s cassette—and sometimes not even in there (the Madonna pap smear). The transactions themselves often involve bartering, charity, or the aforementioned law-breaking:  when the old anarchist tells the would-be burglar to “look around, take anything [he] like[s]”, or the guys steal the car parts from the pick n’ pull. What makes the economy of Slacker go ’round may not be typical goods or exchange transactions, but both are still present.

Madisonduarte’s observation that there is much happening on the periphery of the film is important, I think, because in a standard narrative we wouldn’t be asked to concern ourselves with it. Slacker draws out peripheries from peripheries from peripheries, and, as a result, is peripheral itself in both in its non-normative form, subversive content and cast of ephemeral “ultimate losers”. As such, the film lends itself to a queer reading that encounters these decentralizing, disruptive elements as a rejection of standardization, normative historical methods and adherence with the global exchange economy.

Time in Good Morning, Midnight

I might risk focusing too much on character motivation and psychologizing Sasha in this post, but I think the novel is so much about Sasha’s consciousness and how and why it functions as it does so it’s kind of unavoidable for me. In Good Morning, Midnight, Sasha’s experience of time seems to have a cyclical and static rather than linear quality. Thinking of past and future are expressed in repetition: “tomorrow, tomorrow…” and “…Back, back, back…” (57) with the ellipses connoting endless regression or momentum, a kind of infinite repeating that continues until it dissolves and there is nothing but a gap, an oblivion of the kind that Sasha seeks through drinking, dreams of annihilation, and her moments of extreme passivity and immobility. But “tomorrow, tomorrow” and “back, back” and similar repetitions throughout the novel could also be interpreted as a kind of mantra or incantation. Especially when she is considering her future actions, she is willing herself in the future rather than in the present (promising herself she will only have so many drinks in the near future, promising herself future brief satisfactions from the ritual of shopping (sort of brief, two hours is a long time to shop for a hat in one place)). I think an argument could be made that Sasha’s trauma, the trauma of having lost her baby but also the trauma of poverty in her past, has changed her sense of time, and this trauma which is very much part of her daily experience leads to her constant evasion of the present moment, but it is difficult for me to say what exactly the present moment is for Sasha since the past and the future are very much so the present in this novel. This is reflected in the form of the novel, which maintains present-tense stream of consciousness narration in flashbacks. When we are reading about Sasha’s experience losing her baby, she writes (thinks? speaks?): “Back, back, back…This has happened many times” (58). I think that the relationship to time is the most significant reason why Sasha refers to herself as having a “film-mind.” A film is a document of time, when you’re watching it has a linear progression that you flow along with (like Sasha’s thoughts flow along in the constant present of the book), but since it’s a recorded medium it’s also timeless in every moment. Beginning, middle, and end of the film are all accessible to the viewer at any time (not literally, but you get my point). Sasha’s mind, the novel’s form, and film, make a paradox of time, presenting it as something in motion but never changing, cyclical and static, yet infinite because you can move backwards and forwards in it forever. Like Marcher in Beast in the Jungle, Sasha fails to experience normative time; her failures/traumas disrupt normative time. Unlike Marcher, Sasha appears to have no desire to rectify this rupture and instead seems to want to absorb herself in these gaps, moments of stillness and unproductivity. She lays in bed watching the curtains and shadows, “The musty smell, the bugs, the loneliness, this room, which is part of the street outside– this is all I want from life” (131). Helmer’s argues that Marcher is able to conceptualize himself in normative time through his relationship to Bertram and thereby a relationship to knowledge as something that can be dug up, uncovered, and this organizes time linearly. But while Marcher strives to create normative time, and strives to know, Sasha strives to not-know, to let the gaps in her memory and thought be gaps, to obliterate and annihilate knowledge. Marcher wants to bring knowledge to light but Sasha wants to keep it in the dark.

Thoughts on Slacker

I found the movie Slacker to be fascinating. I loved how the characters and the plot were constantly moving. When the movie began, the guy in the taxi was describing his dreams about the possibility of a multitude of alternate realities. The film’s focus on so many people’s different lives play into this idea of consciousness and how everyone lives in their own sort of separate reality. This was also explored through the suspicion of alternate histories, or conspiracies.

The way that time passed in the movie was also interesting. It was mostly linear, but I felt like it passed at a different pace for different people. For example, the initial scene where the man killed his mother felt like it dragged on forever. Part of this was probably because I was uncomfortable. I was reminded of the Helmer’s article on queer time, where this lingering or wandering would be considered unproductive.

I am thinking of writing my final paper on this question of how time and space function in the movie. The hint of alternative realities relates to Halberstam’s method of using “detours” or alternate modes of thinking to approach queer theory. The dreaming mentioned in the beginning of Slacker could represent a liminal space used to think about life and the choices we have to make in it. I also mentioned in one of my previous posts how Vincent’s car acts as this constantly moving, liminal space where he can solely think instead of act. I also suspect there is something to be said about lingering and time, but I’m not quite sure how to approach it.

Another interesting component of this movie that we touched on in our Thursday session is that all of these people are of the same class. This reminds me of the group’s discussion of the Adorno reading during Tuesday’s class. One of the conclusions we drew was that an equality without difference has no potential because of the lack of creativity, etc. I think this is ironic because all of these white students (who have the most potential based on their social position) are considered slackers, possibly because they have no one different to alter their perspective.

Pursuing Adorno’s argument that “totality is false” further, I think it’s important to note how the lives of all the characters were fragmented by the constant shifting of perspective. We didn’t get to see any of the characters develop, so by society’s standards, they are all unsuccessful. It seems that all of our characters who resist moving forward by participating in a form of work (Vincent… Murphy) are considered failures.

I also think it’s interesting that many of these so called “slackers” were college students. I wonder if Linklater was trying to make an underlying critique of capitalism for viewing labor as constructive, while knowledge unproductive. In other words, the exchange of theories or ideas as opposed to marketable assets is “valueless.” We can maybe talk later about how things such as knowledge are considered “priceless.”
Lastly, someone in class (I don’t remember who) mentioned how all of these college kids probably rely on their parents for money. I think the generational aspect of this deserves to be pursued further. I find it strange how the man killed his own mother, but also has had a type of shrine built in honor of her. During this scene, the camera also lingered on the video recording of his mother pushing him off on his bike with a kick. I think this symbolizes his frustration that despite her wanting him to launch, he is still living at home. That is however, if they were living together. (I feel like they were, but I also don’t know how his mom wouldn’t notice the shrine). Either way, I am interested in exploring these questions and contradictions further. Overall it was a really fun movie to watch.

Bartram’s paranoid system

I used my post from earlier this week as a jumping off point. In this post I explore what “paranoia” means and how it relates to time and Marcher’s relationship to Bartram. I attempt to flesh out what Helmer’s is getting at and look closely at the scene of re-encounter between Bartram and May.

Helmers talks about “the possibility that knowledge itself can be conceptualized in a different fashion, that we can queer knowledge and point toward the possibilities of un-totalized epistemic systems” (112). He sees this kind of knowledge as a different approach than the “paranoid reading” which formulates knowledge as something that can be uncovered and brought to light, that guards against surprises and seeks a total account of a situation or text. He points to examples of Marcher’s “queer knowledge” which exist before and after he is entwined with Bartram. While Bartram functions to give Marcher a more-or-less heteronormative existence, at least on the surface, she also gives him a different a sense of time, time that is normative and not queer, time that is linear, made up of pasts and futures which “enable the enactment of desire,” a paranoid system (14). Among these examples that Helmers mentions of Marcher’s queer-time which he exists in without Bartram are Marcher’s ability to “take things as they come” before (second paragraph, first chapter) and the return of the sense of surprise as May is dying: “His surprises began here; when once they had begun they multiplied; they came rather with a rush: it was as if, in the oddest way in the world, they had all been kept back, sown in a thick cluster, for the late afternoon of life, the time at which for people in general the unexpected has died out” (chapter three).

I think another, revealing example takes place when Marcher first meets Bartram and he is trying to place her. This exchange comes after Marcher has believed he has recalled the specifics of their encounter successfully, only to be told he is wrong by Bartram. (I used this quote in my previous blogpost but I am going to post it again for easy reference):

“He would have liked to invent something, get her to make-believe with him that some passage of a romantic or critical kind had originally occurred.  He was really almost reaching out in imagination—as against time—for something that would do, and saying to himself that if it didn’t come this sketch of a fresh start would show for quite awkwardly bungled.  They would separate, and now for no second or no third chance.  They would have tried and not succeeded.  Then it was, just at the turn, as he afterwards made it out to himself, that, everything else failing, she herself decided to take up the case and, as it were, save the situation.  He felt as soon as she spoke that she had been consciously keeping back what she said and hoping to get on without it; a scruple in her that immensely touched him when, by the end of three or four minutes more, he was able to measure it.  What she brought out, at any rate, quite cleared the air and supplied the link—the link it was so odd he should frivolously have managed to lose” (first chapter, 5th paragraph).

I think that here we see Marcher engaging with a sense of time, memory, and knowledge, that is queer rather than normative. When Helmer talks about knowledge as something that can be reconceptualized, queered, un-paranoid, and outside of the ignorance/knowledge binary, I think that imagination/creation play a part in this kind of knowledge, knowledge of the past and future that is flexible and creative and subjected to human will (I think this a major theme in the novel). When I first read this story, I immediately forgot about this exchange, and took for granted that Marcher’s original confession of a secret was what bound him to Bartram and that the secret was the most important motivating thing in Marcher’s life. But in rereading this passage, there is no way to understand this and still think of Marcher as essentially engaging in a paranoid, linear, or normative sense of time. He forgot that he told her, and then wishes he could invent a past between them in order to forge a connection. This suggests that Bartram has more power over what the secret is and its importance than Marcher, or fate, or whatever does. There is an odd sense of collusion in the paragraph, “she herself decided to take up the case,” and in that moment Marcher shifts into what Helmer calls “Bartram’s paranoid system” (112). The link is made, and Marcher surrenders himself to Bartram.
What I wonder is why Marcher participates in this surrender? Is it out of loneliness? A need to feel normal, motivated either by closeted queerness or by an original inability to conceptualize knowledge and time in a normative way? And what is Bartram getting out of it? Perhaps Bartram has more practical or romantic concerns (she asks him if he’s ever been in love soon after this exchange). Maybe she is just waiting around for him to marry him (the comment she makes about being his “dull woman” seems like her in a moment of irritation and resignation as she realizes she has wasted her life waiting for this man to marry her).

Knowledge and ignorance of the past in The Beast of the Jungle

I went back and reread the beginning of Beast in the Jungle after reading Helmers and realized how totally strange the moment between Bertram and Marcher just preceding the revelation about their past reads after one has concluded the story:

“He would have liked to invent something, get her to make-believe with him that some passage of a romantic or critical kind had originally occurred.  He was really almost reaching out in imagination—as against time—for something that would do, and saying to himself that if it didn’t come this sketch of a fresh start would show for quite awkwardly bungled.  They would separate, and now for no second or no third chance.  They would have tried and not succeeded.  Then it was, just at the turn, as he afterwards made it out to himself, that, everything else failing, she herself decided to take up the case and, as it were, save the situation.  He felt as soon as she spoke that she had been consciously keeping back what she said and hoping to get on without it; a scruple in her that immensely touched him when, by the end of three or four minutes more, he was able to measure it.  What she brought out, at any rate, quite cleared the air and supplied the link—the link it was so odd he should frivolously have managed to lose” (first chapter, 5th paragraph).

How is it possible that Marcher forgot what he told Bertram? Why were they not made inseparable the first time they met after he shared his secret? This is peculiar and suspicious to me. Right before Bertram’s revelation, Marcher confesses his desire to invent a critical moment in the past in order to create a connection that will bind them in the present and future. She then “herself decided to take up the case.” Then his perception of the moment changes, and it seems “as soon as she spoke” that she had known something all along. I think what is going on here is a creation, an invention of the past in the present. Even if it’s based on some truth, that Marcher confessed something of his feelings of dread in his youth, the total import of this moment in the past and the secret on his life is created in this moment, it had for him no importance before, to the point that he literally forgot it completely.

Contrast this moment with a previous paragraph:

“Her face and her voice, all at his service now, worked the miracle—the impression operating like the torch of a lamplighter who touches into flame, one by one, a long row of gas-jets.  Marcher flattered himself the illumination was brilliant, yet he was really still more pleased on her showing him, with amusement, that in his haste to make everything right he had got most things rather wrong.  It hadn’t been at Rome—it had been at Naples; and it hadn’t been eight years before—it had been more nearly ten” (third paragraph).

Here we see Bertram recalling the past with ease and confidence, with no implication of invention, but instead with the familiar associative linking of recollection that feels like the illumination of objects in the dark. Yet Bertram is wrong about key events here and there is no mention of what we are to find out was his most compelling “memory.” In this paragraph he confesses he was “really still more pleased” to discover that the memories he thought were real were wrong. It is interesting and telling that he would find this failure of memory to be pleasurable, and he is willing to allow Bertram to reconstruct his past.

I think looking at these passages expose of implications of what this story is doing with knowledge of the past, history, and especially personal history. Our failure to understand history and the past, the possibility that it is invention rather than recall that is operating and that the past is a construction vulnerable to the influences, pressures, and desires of others. In this sense, Marcher’s failure to recall a significant event and failure to be knowledgeable about his past allows for Bertram to become essential in his construction of a personal narrative.

Helmer’s writes about the nature of knowledge and time that Marcher comes to experience through Bertram:

“…the tessellated pattern of Western culture in which time, understood as a past and present that contain a set of interrelated events that certain people can accurately remember or predict, tessellates into a system of knowledge where people can dig up previously buried pieces of knowledge in order to arrive at a more thorough understanding of past and future and an intimate comprehension of the interiority of other subjects. This epistemic system tessellates into a desire for these bits of knowledge, a desire that points toward times and pieces of knowledge not present in the present moment, something lacking in this moment that the subject can nonetheless desire and bring about through careful examination of the buried treasures of knowledge hidden in the past and future” (113).

And argues:

“Following John Marcher in his queerness, then, is not a process of embracing ignorance or unknowing. Instead I propose an alternate system that, while approximated by the binary of knowledge/ignorance as ignorance, removes itself from this play as not governable within its rules. This is not to say that Marcher’s queerness, or my reading of his queerness, transcends or eliminates the play of knowledge/ignorance but rather that his queerness opens up new spaces both within and without the binary for conceptualizing alternate modes of knowledge and the subject” (113)
Though I am not confident that Helmer is getting at this point, perhaps Bertram and Marcher’s collusion over the past is a kind of “alternate mode of knowledge” that transcends the knowledge/ignorance binary, since rather than knowledge or ignorance it is imagination/creation which is not really either, operates as both in a way, and is also outside of both.