Aux Armes, Mes Citoyens!
(On Robert Sweeny’s “Lines of Sight in the ‘Network Society’ “)
At its heart, this article is a humane, idealistic and quietly seditious call to arms for people who teach and think about visual art in the digital age. It is an attempt to understand what’s happening to us all in this Brave New World of Network Society, to find ways to talk about it, and once we’re talking about it, find ways to explain it to others, namely students. The article also is an appraisal and an appreciation of the work of three very interesting artists – an Australian, a Slovenian and a worldwide collective, all new to me – who are working to grasp and illuminate the subtle ways the digital world is using, and changing us, even as we beetle on, imagining that we are using it. In the end, I admired this article, and it has given me a lot to think about. But before I move on to substance, I have a complaint and a question about the writing. This is a call to arms that relies on a literary style I find baffling and at times maddening. It seems needlessly dense and opaque, relying on blank words (“visuality”) and avoiding giving specific when that would be most helpful. It is hard to read, confusing at crucial points, and overall, seems to me to sap the power of the author’s argument. I am new to these journal articles, but I have come to recognize this style. But I don’t understand why it is used. It must have some reason, some merit, but I sure don’t see it, at least not yet. However, this is a question for another time. Now that I’ve vented, I gladly move on to the argument itself.
Sweeny’s begins by pointing out some seemingly obvious but nonetheless huge basics. First, that the digital world and all it contains – cyberspace, the Internet, digital networks (the World Wide Web, Facebook), visual surveillance cameras, the Sims, and on and on, world without end, Amen – has radically changed our world. The ways we live, think, interact, look at objects, think of ourselves, have sex, cook, watch TV, you name it — all of that has been altered, and continues to evolve, in ways large and small. The changes are so enormous, and occur on so many levels, we can’t yet grasp their entirety. (Did serfs feel like this during the early Industrial Revolution? I don’t know, but I think about it a lot. And my best guess is, yes, probably.)
Second, the digital revolution has connected a lot of people, and also left a lot of people behind (at least for now).
Third, in this new world, simple reproduction has been replaced by a hydra-headed beast that Sweeny calls simulation. In simulation world, images from the material world (i.e., the physical, the “real” world) – a picture of your toaster, for example, or a postcard of the Mona Lisa that you hauled all the way home from the Louvre and tacked on your wall – can now be appropriated, turned into a digital image, and then used in a way that gives it a life of its own, a life, and probably a meaning, different – and separate from its original one. (I think sampling in music is an example of this in the audio world.)
Sweeny says that simulation, and the digital world it’s a part of, is both a challenge and an opportunity for people who teach art. Most ways of teaching art, he says, are still organized in traditional ways, or, as he puts it, around “socially dated modes of thought.” (Orwellian ring, there.) I think what he means by this, although he supplies no example, is that most art teachers are using old-fashioned, pre-digital tools in their classrooms — printed pictures of paintings or other works. (I am assuming that Sweeny’s intended audience includes classroom teachers – he talks about “educational spaces,” but doesn’t define the term.)
Sweeny then spends some time defining the structure of the digital world, especially the way images and the electrons that compose the images flow back and forth. Like commercial airliners, these electron exchanges flow to hubs, where they are used by, and in turn affected by, the people who own the infrastructure (the people who run Facebook, Rupert Murdoch and Myspace, etc., among many others.) The Internet, and network society, may be amorphous, but at the very top, it has a very real power structure. But because the Internet is so decentralized, Sweeny says, it also presents an opportunity for individuals to shift the power structures in interesting and unexpected ways – to create new “flows” of electrons that might upend or redistribute or at least challenge existing power structures. The internet oppresses as it empowers, and vice versa.
He goes on to talk about visual culture. Nowadays, we in the internet-connected west are inundated by visual images. Unlike the native tribesman in a rain forest in Borneo, whose visual landscape might consist almost exclusively of things – trees, canoes, other objects, including art — we are barraged by images all day long. They come at us from advertising, from movies, from television, cereal boxes, newspaper boxes and street signs. There was already a lot of visual information out there (thank you, Andy Warhol), and the Internet has only added to that.
This is all true, and inarguable, and also bolstered by numerous references and quotes from other academic articles.
His next argument is less convincing. He says that the Internet has “radically transformed space and time,” and disembodied “localities from … their meaning” and “integrated [them] into functional networks” or “image collages,” which he says amount to “composite forms of experience.” Well, up to a point, Lord Copper. It’s true, the Internet has created “composite forms of experience.” But when I visit it, San Francisco is still, largely, San Francisco. On the other hand, maybe what Swenny is talking about is just the latest version of a phenomenon that dates to the era of photography. That is the experience of going to a faraway place for the first time – the Masai Mara game preserve in Kenya, for example – and having the eerie and somewhat confusing, even deflating, feeling that you have been there before. You haven’t, but you’ve seen the images so many times – in film, in National Geographic, etc., that it feels familiar.
On p. 80, Sweeny goes on to argue that “these composite forms of experience relate to the notion of simulation and decentralized identity…” He says that image collages emphasize the role that vision plays within the “network society,” creating complex layers of institutional information, cultural interaction and everyday experience. An example here would be very helpful and clarifying.
He talks about what you might call (or I am calling) the yin and yang of network society – the tug of individuals tactics v. institutional strategies. He uses the work of three very different artists to illustrate his idea that the digital world has created three new “Lines of Sight.”
The first of these he calls the Cyborg model. A cyborg is a combination of man and machine. Network society, i.e., the computer and Internet driven society we live in, is creating networks between individuals and machines that are new and important, and need to be examined. An Australian artist has attempted to explore this reality by attaching electrodes to his large muscles and having people far away send signals that make him twitch. This is a physical manifestation of the relationship between the network and the individual, and one, Sweeny says, that we need to be aware of.
Sweeny’s calls his second Line of Sight Cloned Perception – a Slovenian artist has taken footage from a famous pornographic movie and converted the images into now ancient ASCII computer code. As the viewer watches the film clip, the busy humans on view morph into code, and then back again, and all in an unhealthy shade of early computer screen green. Watching the work, you are meant to be constantly reminded that what you are watching is pixels, electrons, etc. It’s all very meta, and pretty ingenious and entertaining as a work of art and a work of thought. (Sweeny quotes the critic Walter Benjamin on how, in an earlier era, the technique of film montage changed our way of seeing in similarly radical ways. Typing this now reminds me of one of my favorite books in the world, “Ways of Seeing,” by John Berger. It is a book of exciting ideas, complicated ideas, expressed in language as simple and calm as a Shaker cabinet.) Sweeny suggests that art teachers lead their students into a discussion of this relationship about images and ourselves, electrons and ourselves, by examining older, mechanical, “reproduced” forms of vision, like film or photography.
Sweeny’s third and last “Line of Sight” is embodied by a street theater group called the Surveillance Camera Players (SCP). This is a collective, worldwide, loosely organized, whose mission is to “confront public surveillance technology using skits performed in the vicinity of the cameras.” These are skits, Sweeny says, that have direct reference to the politics of the surveillance (p. 85), and their aim, or their effect, is to examine and promote discussion the challenges to civil liberties and constitutional rights nested, like land mines, throughout network society. The SCP are very lo-tech – they use flyers, news broadcasts, and even surveillance images themselves in their work. Sweeny says the SCP’s tactics can form “a pedagogy critical of the panoptic gaze in operation within most educational spaces.”
Whoa! What? That’s interesting – Sweeny seems to be saying that within most “educational spaces,” ( i.e., classrooms?), Big Brother, in the person of network society, is watching, and that tactics like the SCP’s might show teachers and students a way forward.
But is he saying that? What does Sweeny mean, specifically, by the ‘panoptic gaze”? And does he indeed mean classroom, or at least include it, when he talks about “educational space”? And does a way forward mean fighting back? And if so, against what, specifically, and to what end?
I think what he’s saying is that we humans are caught like bugs in the web of network society, with all of tis video cameras, cellphones, visual surveillance machinery, and that these machines are quietly and relentlessly challenging our civil liberties, our ethics, and even traditional ideas of socially acceptable behavior. This is the Wild West of the new digital landscape, the web, or Web, in which we find ourselves. Sweeny’s point is that the tactics dreamed up by the brave souls of the Surveillance Camera Players show how individuals might “analyze and critique” their positions in network society, “within larger institutional structures,” and from there, find a way forward in the battle to find a way to teach, really teach, this new world of visual arts. Put another way, as we look at the (very, extremely) new, we should take care to consider it from many angles and try to connect it to previous forms of vision. We might very well come up with a new way of thinking about and understanding and even critiquing the visual world around us, including the part of it out in cyberspace. That is an important and immense task, and there is no way that teachers of visual arts can ignore it. And in fact, Sweeny says, they might treat the challenge as empowering. That is the crux, I believe, of Mr. Sweeny’s digital manifesto.