In or around June 1995 human character changed again. Or rather, it began to undergo a metamorphosis that is still not complete, but is profound – and troubling, not least because it is hardly noted. When I think about, say, 1995, or whenever the last moment was before most of us were on the internet and had mobile phones, it seems like a hundred years ago. Letters came once a day, predictably, in the hands of the postal carrier. News came in three flavours – radio, television, print – and at appointed hours. Some of us even had a newspaper delivered every morning.
Those mail and newspaper deliveries punctuated the day like church bells. You read the paper over breakfast. If there were developments you heard about them on the evening news or in the next day’s paper. You listened to the news when it was broadcast, since there was no other way to hear it. A great many people relied on the same sources of news, so when they discussed current events they did it under the overarching sky of the same general reality. Time passed in fairly large units, or at least not in milliseconds and constant updates. A few hours wasn’t such a long time to go between moments of contact with your work, your people or your trivia … //
… Letters morphed into emails, and for a long time emails had all the depth and complexity of letters. They were a beautiful new form that spliced together the intimacy of what you might write from the heart with the speed of telegraphs. Then emails deteriorated into something more like text messages (the first text message was sent in 1992, but phones capable of texting spread later in the 1990s). Text messages were bound by the limits of telegrams – the state of the art technology of the 1840s – and were almost as awkward to punch out. Soon phone calls were made mostly on mobile phones, whose sound quality is mediocre and prone to failure altogether (‘you’re breaking up’ is the cry of our time) even when one or both speakers aren’t multitasking. Communication began to dwindle into peremptory practical phrases and fragments, while the niceties of spelling, grammar and punctuation were put aside, along with the more lyrical and profound possibilities. Communication between two people often turned into group chatter: you told all your Facebook friends or Twitter followers how you felt, and followed the popularity of your post or tweet. Your life had ratings.
Good things came about with the new technologies. Many people now have voices without censorship; many of us can get in touch with other ordinary citizens directly, through every new medium, from blogs to tweets to texts to posts on FB and Instagram. In 1989, Tiananmen Square was the fax revolution. Email helped organise the Seattle WTO shutdown in 1999; Facebook was instrumental in the Arab Spring’s initial phase in 2011; Occupy Wall Street was originally a Twitter hashtag. WikiLeaks uploaded Bradley Manning’s leaked data to a place where its subjects could read it, which is said to have played a role in the Arab Spring too. But the old, irreplaceable dance of democracy, which those digital media helped make happen, still took place between bodies in public. Indeed, the vitality of Occupy for its long season seemed in part to come from the rapture of the American young at the unfamiliar emotional and political power of coexisting in public together, body and soul.
I have reconnected via Facebook to old friends who might otherwise never have resurfaced, and followed grassroots politics and movements. And I’ve wasted countless hours on it that I could’ve spent going deeper, with a book, a film, a conversation, or even a walk or a task. Meanwhile the quality of my emails deteriorated; after many years of marvellous correspondences it became hard to find anyone who still wrote anything resembling a letter. Everyone just dashed off notes about practical things, with maybe a little personal stuff in the mix, and you can’t get epistolatory with someone who won’t receive it with enthusiasm, or at least I can’t. A gratuitous clutter of bureaucratic and soliciting emails filled all our inboxes, and wading through that clutter consumed a great deal of everyone’s time … //
… The older people I know are less affected because they don’t partake so much of new media, or because their habits of mind and time are entrenched. The really young swim like fish through the new media and hardly seem to know that life was ever different. But those of us in the middle feel a sense of loss. I think it is for a quality of time we no longer have, and that is hard to name and harder to imagine reclaiming. My time does not come in large, focused blocks, but in fragments and shards. The fault is my own, arguably, but it’s yours too – it’s the fault of everyone I know who rarely finds herself or himself with uninterrupted hours. We’re shattered. We’re breaking up.
It’s hard, now, to be with someone else wholly, uninterruptedly, and it’s hard to be truly alone. The fine art of doing nothing in particular, also known as thinking, or musing, or introspection, or simply moments of being, was part of what happened when you walked from here to there alone, or stared out the train window, or contemplated the road, but the new technologies have flooded those open spaces. Space for free thought is routinely regarded as a void, and filled up with sounds and distractions.
I now feel under-equipped if I walk out of my apartment without my mobile phone, but I used to travel across the world with almost no contact with the people who loved me, and there was a dizzying freedom, a cool draught of solitude, in that. We were not so monitored, because no one read our letters the way they read our emails to sell us stuff, as Gmail does, or track our communications as the NSA does. We are moving into a world of unaccountable and secretive corporations that manage all our communications and work hand in hand with governments to make us visible to them. Our privacy is being strip-mined and hoarded.
It will not be easy to go back, though I did see a poster recently (on Facebook) that made the case for buying books from independent bookstores in cash. And librarians fought a fierce battle in the Bush era when they refused to hand over our library records; but they are part of the old world. The new one has other priorities, and didn’t put up much fight to protect our information from the NSA (though squealed a little about it afterwards, plus Yahoo did win a lawsuit post-Edward Snowden allowing it to declassify documents that prove it resisted the NSA’s snooping, and two data encryption companies have since folded rather than be corrupted).
A short story that comes back to me over and over again is Kurt Vonnegut’s ‘Harrison Bergeron’, or one small bit of it. Since all men and women aren’t exactly created equal, in this dystopian bit of science fiction a future America makes them equal by force: ballerinas wear weights so they won’t be more graceful than anyone else, and really smart people wear earpieces that produce bursts of noise every few minutes to interrupt their thought processes. They are ‘required by law to wear it at all times. It was tuned to a government transmitter. Every twenty seconds or so, the transmitter would send out some sharp noise to keep people like George from taking unfair advantage of their brains.’ For the smartest person in Vonnegut’s story, the radio transmitter isn’t enough: ‘Instead of a little ear radio for a mental handicap, he wore a tremendous pair of earphones, and spectacles with thick wavy lenses. The spectacles were intended to make him not only half blind, but to give him whanging headaches besides.’
We have all signed up to wear those earpieces, a future form of new media that will chop our consciousnesses into small dice. Google has made real the interruptors that Vonnegut thought of as a fantasy evil for his dystopian 2081. Google thinks that glasses that interrupt you constantly would be awesome, at least for Google, and they are now in development. I tried on a pair that a skinny Asian guy was wearing in the line at the post office (curious that someone with state of the art technology also needs postal services). A tiny screen above my field of vision had clear white type on it. I could have asked it to do something but I didn’t need data at that juncture, and I’m not in the habit of talking to my glasses. Also, the glasses make any wearer look like, yes, a geek. Google may soon be trying to convince you that life without them is impossible.
A year or so ago I watched in horror a promotional video for these glasses that showed how your whole field of vision of the real world could become a screen on which reminder messages spring up. The video portrayed the lifestyle of a hip female Brooklynite whose Google glasses toss Hello Kitty-style pastel data bubbles at her from the moment she gets up. None of the information the glasses thrust into her field of vision is crucial. It’s all optional, based on the assumptions that our lives require lots of management, and that being managerial is our highest goal. Is it?
I forget practical stuff all the time, but I also forget to look at the distance and contemplate the essential mysteries of the universe and the oneness of all things. A pair of glasses on which the temperature and chance of rain pops up, or someone tries to schedule me for a project or a drink, is not going to help with reveries about justice, meaning and the beautiful deep marine blue of nearly every dusk.
Furthermore, Google glasses probably aren’t going to spring pastel-coloured bubbles on you that say ‘It’s May Day! Overthrow tyranny,’ let alone ‘Don’t let corporations dictate your thoughts,’ or ‘It would be really meaningful to review the personal events of August 1997 in the light of what you know now.’ That between you and me stands a corporation every time we make contact – not just the post office or the phone company, but a titan that shares information with the National Security Administration – is dismaying. But that’s another subject: mine today is time.
I wonder sometimes if there will be a revolt against the quality of time the new technologies have brought us, as well as the corporations in charge of those technologies. Or perhaps there already has been, in a small, quiet way. The real point about the slow food movement was often missed. It wasn’t food. It was about doing something from scratch, with pleasure, all the way through, in the old methodical way we used to do things. That didn’t merely produce better food; it produced a better relationship to materials, processes and labour, notably your own, before the spoon reached your mouth. It produced pleasure in production as well as consumption. It made whole what is broken.
Some of the young have taken up gardening and knitting and a host of other things that involve working with their hands, making things from scratch, and often doing things the old way. It is a slow everything movement in need of a manifesto that would explain what vinyl records and homemade bread have in common. We won’t overthrow corporations by knitting – but understanding the pleasures of knitting or weeding or making pickles might articulate the value of that world outside electronic chatter and distraction, and inside a more stately sense of time. (Of course, for a lot of people this impulse has been sublimated by cooking shows: watching the preparation of food that you will never taste by celebrities you will never meet, a fate that makes Tantalus’ seem rich.)
There are also places where human contact and continuity of experience hasn’t been so ruined. I visit New Orleans regularly, where the old leisurely enjoyment of mingling with strangers in the street and public venues – where music is often live and people dance to it, not just listen to it sitting down, where people sit by preference out front and greet strangers with endearments – forms a dramatic contrast with the Bay Area where contact with strangers is likely to be met (at least among the white middle class) with a puzzled and slightly pained expression that seems to say you’ve made a mistake. If you’re even heard, since earphones – they still look to me like some sort of medical equipment, an IV drip for noise – are ubiquitous, so that on college campuses, say, finding someone who can lend you an ear isn’t easy. The young are disappearing down the rabbit hole of total immersion in the networked world, and struggling to get out of it.
Getting out of it is about slowness, and about finding alternatives to the alienation that accompanies a sweater knitted by a machine in a sweatshop in a country you know nothing about, or jam made by a giant corporation that has terrible environmental and labour practices and might be tied to the death of honeybees or the poisoning of farmworkers. It’s an attempt to put the world back together again, in its materials but also its time and labour. It’s both laughably small and heroically ambitious.
Perhaps the young will go further and establish rebel camps where they will lead the lives of 1957, if not 1857, when it comes to quality of time and technology. Perhaps. Right now we need to articulate these subtle things, this richer, more expansive quality of time and attention and connection, to hold onto it. Can we? The alternative is grim, with a grimness that would be hard to explain to someone who’s distracted.
Jew in the Box:
I Don’t Blame Germans for their Ignorance, on Spiegel Online International, a commentary by Miriam Widman, September 03, 2013: After two decades of life in Germany, an American Jew reflects on the Berlin Jewish Museum’s controversial “Jew in the Box” exhibition and her experiences in a country that still has a dearth of Jews, even decades after the war …;