Jean Baudrillard

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Baudrillard and Disney World

Friday, November 6th, 2009

From Simulacra and Simulation:

Disneyland is a perfect model of all the entangled orders of simulation. To begin with it is a play of illusions and phantasms: pirates, the frontier, future world, etc. This imaginary world is supposed to be what makes the operation successful. But, what draws the crowds is undoubtedly much more the social microcosm, the miniaturized and religious revelling in real America, in its delights and drawbacks. You park outside, queue up inside, and are totally abandoned at the exit. In this imaginary world the only phantasmagoria is in the inherent warmth and affection of the crowd, and in that aufficiently excessive number of gadgets used there to specifically maintain the multitudinous affect. The contrast with the absolute solitude of the parking lot – a veritable concentration camp – is total. Or rather: inside, a whole range of gadgets magnetize the crowd into direct flows; outside, solitude is directed onto a single gadget: the automobile. By an extraordinary coincidence (one that undoubtedly belongs to the peculiar enchantment of this universe), this deep-frozen infantile world happens to have been conceived and realized by a man who is himself now cryogenized; Walt Disney, who awaits his resurrection at minus 180 degrees centigrade.

The objective profile of the United States, then, may be traced throughout Disneyland, even down to the morphology of individuals and the crowd. All its values are exalted here, in miniature and comic-strip form. Embalmed and pactfied. Whence the possibility of an ideological analysis of Disneyland (L. Marin does it well in Utopies, jeux d’espaces): digest of the American way of life, panegyric to American values, idealized transposition of a contradictory reality. To be sure. But this conceals something else, and that “ideological” blanket exactly serves to cover over a third-order simulation: Disneyland is there to conceal the fact that it is the “real” country, all of “real” America, which is Disneyland (just as prisons are there to conceal the fact that it is the social in its entirety, in its banal omnipresence, which is carceral). Disneyland is presented as imaginary in order to make us believe that the rest is real, when in fact all of Los Angeles and the America surrounding it are no longer real, but of the order of the hyperreal and of simulation. It is no longer a question of a false representation of reality (ideology), but of concealing the fact that the real is no longer real, and thus of saving the reality principle.

The Disneyland imaginary is neither true nor false: it is a deterrence machine set up in order to rejuvenate in reverse the fiction of the real. Whence the debility, the infantile degeneration of this imaginary. It ~s meant to be an infantile world, in order to make us believe that the adults are elsewhere, in the “real” world, and to conceal the fact that real childishness is everywhere, particularly among those adults who go there to act the child in order to foster illusions of their real childishness.

Moreover, Disneyland is not the only one. Enchanted Village, Magic Mountain, Marine World: Los Angeles is encircled by these “imaginary stations” which feed reality, reality-energy, to a town whose mystery is precisely that it is nothing more than a network of endless, unreal circulation: a town of fabulous proportions, but without space or dimensions. As much as electrical and nuclear power stations, as much as film studios, this town, which is nothing more than an immense script and a perpetual motion picture, needs this old imaginary made up of childhood signals and faked phantasms for its sympathetic nervous system.

And from “Disney World Company“:

At Disney World in Orlando, they are even building an identical replica of the Los Angeles Disneyland, as a sort of historical attraction to the second degree, a simulacrum to the second power. It is the same thing that CNN did with the Gulf War: a prototypical event which did not take place, because it took place in real time, in CNN’s instantaneous mode. Today, Disney could easily revisit the Gulf War as a worldwide show. The Red Army choirs have already celebrated Christmas at Euro Disney. Everything is possible, and everything is recyclable in the polymorphous universe of virtuality. Everything can be bought over. There is no reason why Disney would not take over the human genome, which, by the way, is already being resequenced, to turn it into a genetic show. In the end [au fond], they would cryogenize the entire planet, just like Walt Disney himself who decided to be cryogenized in a nitrogen solution, waiting for some kind of resurrection in the real world. But there is no real world anymore, not even for Walt Disney. If one day he wakes up, he’ll no doubt have the biggest surprise of his life. Meanwhile, from the bottom of his nitrogen solution he continues to colonize the world – both the imaginary and the real – in the spectral universe of virtual reality, inside which we all have become extras [figurants]. The difference is that when we put on our digital suits, plug in our sensorial captors, or press the keys of our virtual reality arcade, we enter live spectrality whereas Disney, the genial anticipator, has entered the virtual reality of death.

Reading Hegel in Disney World

Thursday, November 5th, 2009

Well, actually, Kojève. And, actually, not Disney World proper, but the Grand Floridian, which is some kind of Gilded Age themed spa of the sort that used to be a relaxing ground for the master class. I’m here without my children for work-related reasons, so I’m spending most of my free time walking around and wondering what the fuck is this place? It’s more more Baudrillard than Baudrillard.

It’s my first trip to Disney World, and if this is what it is, half of me thinks I’d rather take my children to watch cats being burned alive. But, then, the other half of me is in love with the pure stupid leveling of historical context. I keep waiting for anti-PoMo pundits to start picketing outside.

Anyway, a picture of the beach, from About.com.

beach

My favorite part’s what you can’t see. Behind one of the palm trees is a sign that says “No Swimming.”

Like everything else here, it’s a fake of a fake.

Guns, Books, Etc.

Friday, September 11th, 2009

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The Mystic massacre

Wednesday, June 3rd, 2009

I missed this, but last week was the anniversary of the first extermination campaign launched by Puritans. On May 26, 1637, New Hampshire founder John Mason, professional mercenary John Underhill, 90 Puritans, and 70 Narragansett and Mohegan allies, advanced on the Pequot village of Mystic. The warriors were away, the town was inhabited by women, children, and elders.

The Puritans formed a circle around the town, set the town on fire, and gunned down everyone who tried to escape. According to John Mason, they killed 700 noncombatants. Only seven escaped, and seven more were taken prisoner. The Puritans then sold those seven into slavery, and hunted down every Pequot left alive. Those they didn’t kill outright, they also sold into slavery.

When there was no one left to own the name of Pequot, they renamed every landmark which bore their name. They then outlawed the word Pequot. They weren’t content to wipe the Pequot from the face of the Earth, they wiped them from human memory.

The name resurfaced two hundred years later in Melville’s Moby Dick as the name of his ship of state, the Pequod, described as “a cannibal of a craft, tricking herself forth in the chased bones of her enemies”.

John Mason’s description of the Mystic massacre in A Brief History of the Pequot War:

And indeed such a dreadful Terror did the Almighty let fall upon their Spirits, that they would fly from us and run into the very flames, where many of them perished…(And) God was above them, who laughed his Enemies and the Enemies of his People to Scorn, making them as a fiery Oven: Thus were the Stouth Hearted spoiled, having slept their last Sleep, and none of their Men could find their Hands: Thus did the Lord judge among the Heathen, filling the Place with dead Bodies!

William Bradford’s, from the History of the Plymouth Plantation:

Those that scraped the fire were slaine with the sword; some hewed to peeces, others rune throw with their rapiers, so as they were quickly dispatchte, and very few escapted. It was conceived they thus destroyed about 400 at this time. It was a fearful sight to see them thus frying in the fyer, and the streams of blood quenching the same, and horrible was the stincke and sente there of, but the victory seemed a sweete sacrifice, and they gave the prayers thereof to God, who had wrought so wonderfully for them, thus to inclose their enemise in their hands, and give them so speedy a victory over so proud and insulting an enimie.

John Underhill’s from Newes from America:

Down fell men, women, and children. Those that ‘scaped us, fell into the hands of the Indians that were in the rear of us. Not above five of them ‘scaped out of our hands. Our Indians came us and greatly admired the manner of Englishmen’s fight, but cried “Mach it, mach it!” – that is, “It is naught, it is naught, because it is too furious, and slays too many men.” Great and doleful was the bloody sight to the view of young soldiers that never had been in war, to see so many souls lie gasping on the ground, so thick, in some places, that you could hardly pass along.

The day after the massacre John Winthrop ordered a day of Thanksgiving in celebration.

The Mystic massacre of 1637 fundamentally changed Puritan discourse about Indians. After the massacre, there was very little further talk of learning to live with the Indians. Instead, Indians were more and more presented as bloodthirsty savages for which there was no solution but extermination. As Francis Jennings writes in The Invasion of America:

The invaders also anticipated, correctly, that other Europeans would question the morality of their enterprise.  They therefore made preparations of two sorts: guns and munitions to over power Indian resistance and quantities of propaganda to overpower their countrymen’s scruples.  The propaganda gradually took standard form as an ideology with conventional assumptions and semantics.  We live with it still.

One interesting point: the motive for this extermination wasn’t solely land. Jean Baudrillard posits a more pathological drive in Simulacra and Simulation:

We are fascinated by Rameses as Renaissance Christians were by the American Indians: those (human?) beings who had never known the word of Christ. Thus, at the beginning of colonisation, there was a moment of stupor and amazement before the very possibility of escaping the universal law of the Gospel. There were two possible responses: either to admit that this law was not universal, or to exterminate the Indians so as to remove the evidence.