[P2P-F] Fwd: [NetworkedLabour] BuzzFeed's founder used to write Marxist theory and it explains BuzzFeed perfectly

Sat Aug 15 13:33:30 CEST 2015

---------- Forwarded message ----------
From: Steve Zeltzer <lvpsf at igc.org>
Date: Sat, Aug 15, 2015 at 5:52 AM
Subject: [NetworkedLabour] BuzzFeed's founder used to write Marxist theory
and it explains BuzzFeed perfectly
To: "<networkedlabour at lists.contrast.org>" <
networkedlabour at lists.contrast.org>

BuzzFeed's founder used to write Marxist theory and it explains BuzzFeed
perfectly
http://www.vox.com/2014/5/20/5730762/buzzfeeds-founder-used-to-write-marxist-theory-and-it-explains
Updated by Dylan Matthews on April 2, 2015, 2:54 p.m. ET @dylanmatt
dylan at vox.com

A portrait of late French social theorist Gilles Deleuze at the Abode of
Chaos museum in Saint-Romain-au-Mont-d'Or, France.             Courtesy of
Abode of Chaos/Flickr.
BuzzFeed has achieved an outrageous amount of success in recent years,
reaching an estimated 203 million people a month, including 112 million in
the US alone, according to Quantcast.

There are a lot of reasons for that but a major one is the site's
remarkable talent at relating to people. Many of the site's pieces work by
letting readers revel in shared traits or experiences: "35 Signs You Went
To A Liberal Arts College In The Early ’90s"; "19 Reasons We Are All
Actually Every Single Disney Character"; "26 Struggles Only People With
Small Bladders Will Understand." "Nobody wants to be a shill for your
brand," former BuzzFeed chief creative officer Jeff Greenspan once told New
York Magazine for a profile of the company's founder, Jonah Peretti. "But
they are happy to share information and content that helps them promote
their own identity."

So where did Peretti get that idea? Peretti's academic writings offer one
clue. After graduating from UC Santa Cruz in 1996, Peretti published an
article in the cultural theory journal Negations entitled "Capitalism and
Schizophrenia: Contemporary Visual Culture and the Acceleration of Identity
Formation/Dissolution." After the paper was mentioned in New York's Peretti
profile, Critical-Theory.com's Eugene Wolters read through it, and found
that it more or less lays out (and critiques) BuzzFeed's entire business
model—a full decade before the company was founded.

In brief, the paper argues that, going forward, capitalism will need to be
constantly producing identities for people to adopt at an ever-increasing
rate. And now Peretti's at the helm of a firm that's doing exactly that.

Capitalism and schizophrenia

Peretti's article is an interpretation of Jameson's "Postmodernism and
Consumer Society" and Deleuze and Guattari's Anti-Oedipus: Capitalism and
Schizophrenia, both of which use "schizophrenia" as a key part of their
analysis.

"Schizophrenia" here doesn't have much of anything to do with the actual
mental illness (as Jameson writes, "I'm not even sure that the view of
schizophrenia I'm about to outline … is clinically accurate"), and in
retrospect the use of an actual illness from which millions of people
suffer as an abstract tool of cultural criticism is rather cringe-inducing.
I use the term here since it's the preferred jargon within cultural theory,
but, for the record, it's gross and they should have found another word.

In context of the theory, both Jameson and Deleuze/Guattari use
"schizophrenic" to refer to a person without a defined identity or ego.
Jameson, for one, thinks "late" capitalism (which he said was beginning to
emerge in the mid-1980s, as he was writing) causes that kind of
schizophrenia. People usually build identities, after all, at least in part
from cultural items (songs, movies, TV shows, advertisements, etc) they
encounter. But Jameson thinks that if those items are presented in a
scrambled, confusing way to people, they have a hard time forming
identities, and run the risk of schizophrenia.

That scrambling of cultural content was starting to happen in the
mid-1980s, when Jameson was writing. Peretti's favorite example of this
phenomenon is MTV. Whereas variety shows and televised concerts in the
1960s and 70s provided context and structure to the music they presented,
MTV instead gave viewers a rapid succession of wildly different sounds and
visual accompaniments to those sounds, without any logic connecting one
video to another. That, in Jameson's framework, serves to confuse viewers,
harm their ability to use culture to build identities, and increase the
risk of people failing to build identities altogether — making them
"schizophrenic" in his terminology.

"The rapid fire succession of signifiers in MTV style media erodes the
viewers sense of temporal continuity," Peretti writes. "To use the same
words that Jameson uses to describe schizophrenic experiences, the images
that flash across the MTV viewers' retina are 'isolated, disconnected,
discontinuous material signifiers which fail to link up into a coherent
sequence.'" (As Wolters notes, those rapid fire MTV signifiers are "Not so
unlike those GIF-loaded posts on BuzzFeed.")

Meme by Eugene Wolters at critical-theory.com

Deleuze and Guattari, by contrast, think the schizophrenic is, as Peretti
puts it, "capitalism's exterminating angel." Precisely because the
schizophrenic can't turn the messages that capitalist forces is bombarding
him with into a coherent identities, he is able to resist those forces and
act upon her actual desires.

"Weak egos that are easily formed"

So which is it? Does capitalism, in its advanced stages, need
"schizophrenics," or are they the only ones able to resist it?

Neither, Peretti answers. Capitalism needs people to have moments of
schizophrenia, where their personal identities are in flux, but it also
needs them to be able to recover from those moments with new identities,
which can fuel new consumption so as to realize the identities in question.
"Capitalism needs schizophrenia, but it also needs egos," he writes. "The
contradiction is resolved through the acceleration of the temporal rhythm
of late capitalist visual culture. This type of acceleration encourages
weak egos that are easily formed, and fade away just as easily."

So you may, say, identify as someone who went to summer camp, but that's
not a durable identity, so you'll soon need to pick up another, like, say,
someone raised by conservative parents. And the way this identification
will happen is through images and video, through "visual culture."
Presumably, in this late capitalist world, someone who creates a website
that can use pictures and GIFs and videos to form hundreds if not thousands
of new identities for people to latch onto will become very successful!
Especially so if they allow brands to create and channel these identities
themselves by, say, hosting a "Which Barbie Doll Are You?" quiz from Mattel
or a video of "Awkward Things We All Do In Our Teens But Would Never Admit"
from a company selling acne cleanser.

Dylan Matthews and Memegenerator.net, via i.imgur.com

Peretti also cites celebrity culture as a potential mechanism for
generating identities. "To promote consumer capitalism the images must have
some content to create the possibility for a mirror stage identification,"
he writes. "It is this identification with a model, athlete, or actor
that encourages the purchase of the product being pitched. In order for an
advertisement in GQ to be successful, it must provoke an ego formation that
makes the product integral to the viewer's identity." So a smart capitalist
would provide ways for people to get personally invested in the lives of,
say, Jennifer Lawrence, by showing how relatable she is, and how she plugs
into readers' identities (or at least the identities they're juggling at
the given moment).

Capitalism, Peretti concluded, needs to be constantly producing identities
for peoples if the system is to survive. And ten years later, he built a
factory to fill that precise need.

Can memes be revolutionary?

To be clear, Peretti's article isn't simply condemning these processes.
Indeed, at points he, to quote Wolters, "leaves open the possibility that
BuzzFeed is one giant resistance."

For example, Peretti praises "slackers" for embracing consumer culture
without actually, well, consuming, thereby denying the forces of capital
their ultimate victory. "This refusal to consume defuses the capitalist
media's efforts to accelerate the process of identity formation/
dissolution and capital accumulation," he explains.

More importantly, though, there are identity-forming practices that don't
just serve to further the interests of capital and so can similarly subvert
this state of affairs, he argues, citing the use of drag performance as a
form of queer activism as a key example. A robust anti-capitalist movement
could similarly use the tools of capital to promote messages that resist
it. "Advertising has successfully used both these strategies to accelerate
identity formation/dissolution and, by extension, consumer capitalism," he
writes. "There is no reason that radical groups could not use similar
methods to challenge capitalism and develop alternative collective
identities."

It's hard to argue that's what BuzzFeed is, in fact, doing. There's a whole
lot more apolitical identity formation ("17 Dogs Who Understand How You
Feel About Pizza") than radical political content. But when I asked Peretti
a while back about the paper, he at least still had theory jargon down pat:

In plain English: what Peretti thinks the paper means shouldn't be taken as
the last word on what it in fact means. When I reached out again via email,
asking whether he saw BuzzFeed as embodying the trends described in the
paper or as subverting them, he simply replied, "lol."

So who's to say whether we should interpret BuzzFeed as the pinnacle of
late capitalism or a way of subverting it? And who's to say whether either
one of those options would be a bad thing? Personally, I mostly find this
kind of identity formation benign; if someone wants to feel connected to
other people with small bladders, what's the harm? But if you're the type
to worry about capital's insidious pursuit of cultural hegemony — or about
the potential for cultural institutions to shake the foundations of
capitalism itself — you ought to give "Capitalism and Schizophrenia" a
close reading.
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