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Uncategorized

Pulp-Geomancy and other Failures

I discovered recently to my great [pleasant] surprise that Simon Reynolds over at blissblog had shouted out this very site in his recent brief reflection on a remarkable 18 years of blogging and the final winding down of Bruce Sterling’s long-running Wired blog Beyond the Beyond. It’s taken a while for whatever I do here, and it is probably somewhat correct to call it a kind of public notebook, to find a voice that doesn’t simply feel like a stolen echo of others, but at the risk of being wrong in another years time, it’s starting to seem that way. A few posts ago I spoke somewhat ambiguously about the relative failure of the blogosphere, or at least its descent into undeath, and this has brought be back to those thoughts.

Like SR I too have to confess to a continued belief in the blog. Not so long ago on this site I wrote a perhaps ambiguous reflection on the successes and failures of the blogosphere, and it still stands, but I will reiterate that I think blogging is worth it. This is true for me, personally, and I like to hope it is more broadly, as a form which enables more than any other the ability to sketch and engage with ideas with a more freewheeling and discontinuous sensibility than the academy may allow. It might be true that the earliest posts on here are a matter of embarrassment to me now, and I doubt they contain much I’d release into the ether today, but I’m in no doubt that I would never have encountered and engaged with a great number of avenues without this place in which to publicly “dump” them. Keeping up a blog, even when it hasn’t been as regular as I’d like, has allowed a kind of slicing, copying, and pasting together a great deal more interesting an invigorating as a way of “doing theory” than the more reserved methods I’ve attempted before. The blog allows us to scout out territories that might otherwise remain closed off to us. At least, when it works.

If there’s something that I think has reminded me of this lately, and if I’m honest the reason I took an interest in all of this stuff to begin with, it was listening back to Robin MacKay’s lecture “On the Possibility of a Pulp Philosophy” for the Melbourne School of Continental Philosophy. Mark Fisher’s notion of a pop, or pulp modernism, has become a key discursive leitmotif for me, something that draws a lot of my specific interests and writings together. This was heightened for me via this particular lecture, especially after reading through the discussed Dialectic of Pop by Agnes Gayraud around the new year. The notion of pop’s vicissitudes, and the heretical but powerful notion that rather than watering down or simplifying complexity or strangeness, pop can heighten or intensify it, feels like a kind of subterranean thread that’s followed me for sometime, but that I’ve only really been able to draw out in the last two years or so.

It is however, beset by tension. There is, at least I like to think so, a difference between what I’d like to achieve and Alain De Botton’s “philosophy as glorified self help” method, in which not only philosophy, but culture, is championed as a form of meditation, a way to escape your problems and find meaning in life. The problem here is obvious; not only does it flatten theory and culture, jettison the parts of it that might rub us the wrong way, but it frees us of the necessary obligations that these concerns provide. It is when something becomes kneaded ruthlessly into the doughy truth of timeless wisdom that it ceases, ironically, to be of much help to the problems at hand. This is where the concept of “inquietude” becomes a key ingredient, the notion that, rather than a calming lake of truth, philosophy is here as a churning ocean of malfeasance, something that might pick apart our brains rather than put them back together.

This goes beyond making fun of School of Life however; at some point a few months back I was watching a long conversation between Ian Hamilton Grant and Ray Brassier, and a brief comment from Brassier stuck with me, where he succinctly described Liberalism as the belief that all antagonisms can be resolved. In the midst of a dense [but worthwhile] exchange on Hegel and Schelling, this stood out, not just because of it’s simplicity, but because it acknowledged so effectively the link between ontology and politics. This is of course an area of great conflict, and it wouldn’t be amiss to point out here that there is an ongoing problem with ontology being conjured out of politics. To link ontology and politics is merely to acknowledge that our ontological and political positions can’t exist autonomously from one another, that the latter must, in some way, lead on from or line up with, the latter.

So, to lead on from Brassier’s brief remark, Liberalism revolves around a distaste for conflict and the notion that every problem arises from antagonism. The issue of Racism for example, is simply an issue that can be smoothed away if we all just act a bit nicer to one another. Politics should be less tribal, we should solve political issues through rigorous debate and win people over to our side. All of these are preceded by the ejection of real conflict, the assumption that underneath the political we really are all in the same boat, that there are no discernible material conflicts beyond the fact that one person dislikes another, Left and Right are just words, it’s all relative, one pure, smooth continuity; the existential arguing of politics out of existence.

Central to all of this is the break, the fracture, tension and disquiet; in effect, there is a potential in culture and philosophy to exacerbate these fractures rather than simply paper them over, to pass into and through manias and conflicts rather than slicing them out of the picture. Take them away, and you are left with said soft, doughy substance, something that seems profound but just sits there provides some kind of solace. Life doesn’t change, it just goes on, the most we can do for you is make it more bearable. Rather, I strive to exacerbate and transform those unbearable seams of discontent, twisting them into a kind of fractured pulp geomancy, a conjuring built from a bolting together of disparate figures, philosophies and traces.

This is, in part at least, the benefit of writing in the perpetually unfinished, fragmentary form of the blog. It allows you, at its best, to conduct a kind of massive online derive, a slicing through boundaries and reconstituting the chronologies and navigation, opening up close channels and reigniting dulled flames. The reason we might still champion the blog is similar to the reasons philosophers have often championed the aphorism, the value of journals and magazines, in any format in which we find some kind of loosely “curated” [though I’m loathe to use that term] crossover of articles and sections. The benefit of the blog however is that, as a kind of public sketchbook/diary/chronicle it is never beholden to the same rules.

Is it a failure? It’s true enough that the blogosphere somewhat appears to have disintegrated, and it’s more tempting now to identify a loose collection of separate blogs than confidently assert that they constitute some kind of textual rhizome in which ideas are thrown around and exchanged. Perhaps however, it is correct to say this is more to do with a kind of mutation of internet sensibilities than anything, in which the blog has often become increasingly sidelined. Blogging, unfortunately, can also lead to a kind of blog-solipsism in which we accrue and attribute a host of reflexive assumptions, or attempt to jam everything into the framework of a blog-post whether it fits or not. This is definitely something I’ve struggled with at times and the reason I’ve held back on posting something I initially thought a great idea. Regardless, I think the blog still holds great value and promise regarding my own ideas and trajectory and I still gladly espouse to anyone who wants to listen the benefits of having this place to write beyond yourself and hash out your wildest imaginings…

I hope to delve into some music-based posts soon, but before then I felt like getting this out of my system, and last but not least expressing my thanks to those who consider what I do here worthy of some kind of attention.

Categories
Current Affairs

The Black Hole at the Heart of Parliament

CORONA –

2. In Astronomy, the rarefied gaseous envelope of the sun and other stars. The sun’s corona is normally visible only during a total solar eclipse, when it is seen as an irregularly shaped pearly glow surrounding the darkened disc of the moon.

There’s a particular pained expression Boris Johnson makes that has fascinated me in recent months. It’s a face he makes when he’s determined to look serious, when circumstances seem to demand reverence and consideration rather than boisterous joshing, and it looks a little like a poorly proved loaf of bread, a packet of biscuits that’s been sitting in the cupboard too long, or, more obviously, a sad clown. This national health crisis has been both the culmination of his entire acting career as a particular kind of self-aware aristocrat, the well-to-do clumsy eccentric who knows how to have a bit of a laugh and loves a good civic project or two, and a strange kind of unravelling. It’s nothing quite as simple as a near death experience changing a man, or the Churchillian myth he has fashioned for himself coming together in a grand victory of anachronistic national belonging; the right man for the right time so to speak. What begins to become apparent rather, if we look carefully, is that behind the immaculately kept furniture and grand ostentation of the number 10 interior, underneath the lacquer of that table on which the Prime Minister is carefully propping himself, is another world. A world in which politics simply doesn’t take place. A world which, it might not be an exaggeration to say, doesn’t contain much of anything, and yet for some is the grand total of everything.

British politics has long been the practice of an anti-political world view. It’s a cliche much used by the right that London is some kind of metropolitan bubble disconnected from the rest of the country, and a fiction, but the truth is potentially far worse, and involves the kind of insular bureaucratic inner-group consciousness we might usually think the preserve of the other, those corrupt nations somewhere in the eastern fog that serve as the projection of every secret injustice we perpetuate. The enduring historical image in my mind during this crisis has not been of the second world war, or even the black death, but that of Chernobyl; an expansive disaster of almost unthinkable proportions exacerbated and allowed through the pavlovian response of a group of totemically arrogant paper-pushers. To make such a direct historical link might seem fatuous or simplistic, and it’s true that we cannot simply reduce the contingencies of the present to the certainties of the past, but I use this image to illustrate the sheer enormity of government failure, and more precisely a kind of depoliticising and systematic incompetence that’s widely agreed to underpin those events.

Because the scale of institutional failure here is difficult to overstate; it is difficult to think of another crisis or point in recent history in which every axis of the neoliberal economy has been so steeped in the waters of decay. The culmination of the Thatcherite project in which successive governments take another crack at hollowing out public services, each lining up to bash the pinata some more until presumably some sweets fall out somewhere down the line, has come to a head in a whirlwind of frantic PR babbling, in which successive Tory apparatchiks of varying disrepute try to convince us that we have won the battle, driven off the enemy even as the problems mount up around them. Each press conference simply seems more desperate, more empty of content, more out of step with the lived reality of people whose lives have now become overshadowed by the ballooning and sickening pall of premature mortality. It is as death more prominently than ever in recent days hangs over the land, that British politics turns steadfastly away and starts bleating about “British common sense” and “indomitable spirit”…

The spectacle has run away with itself, turned back on itself, torn itself to shreds and put itself back together again in the midst of the charade. Outsourcing, the economically baffling process New Labour became convinced was a “powerful public good” in the words of interminable Blair cultist John McTernan, has built on its legacy of corruption, failure and inefficiency with every step taken. The only explanation left as to why important state tasks are contracted out to disreputable companies is good old routine, we simply don’t know how else to do things anymore. The great promise of Johnson and Cummings was that they would shake up politics, they would do things differently; apparently, we weren’t getting the same old politicians that spent all their time huffing and puffing around the commons chamber asking for endless Brexit extensions. An empty promise as it turned out. Neoliberalism is still the name of the game, and a dash of Keynesian “generosity” doesn’t change matters, as it becomes apparent that public infrastructure is now nothing more than a carcass, partitioning everything to corporations seeded in anonymous office blocks with no real expertise in anything besides corporate politics and fraud seems to be the only thing left, and we will do it until we keel over of exhaustion.

The old canard of broken promises might be wheeled out now, but it seems to have no purchase here, not only have there been so many promises that they barely held any weight, but fulfilling promises ceased to be a concern. When we say “post-truth” we speak as if this is not only some kind of new development, but almost invariably without any kind of truth to speak of; what truth are we referring to, is it simply that of consistency? Is it the religious truth of conviction? Both are dismissed as mindless populism whenever they arise, or worse the telling symptoms of raving fanaticism. No, we mean a wholly inconsequential truth, a truth confined by the co-ordinates of politics-as-is. The theatre of the commons has recently delivered some telling displays of contained opposition, where, successful as they were, the Labour Party’s calls for consistency and truth have consistently stopped short of questioning the premise. Political opposition this is not. What is expected appears to be more of a perpetual list of corrections, a legal register of complaint. Excuse me, this doesn’t add up. Could you clarify this point please. The people want to know. Behind all of this, Capital remains the only game in town.

It remains to be seen whether there will be some kind of mass revolt or turning of opinion against the conservative government in the manner opinion shifted on Churchill after the war, indeed predictions of this kind remain a fools game in the flurry of nothingness and non-information being spewed forth from the groaning depths of our political machine. Rather than a “parliament of the people” what is on display here is the clumsy illusions of a government who never wanted to protect anyone, wasn’t particularly invested in the popular will beyond it’s own comfortable majority, and is at every step more interested in washing its hands, the empty sheen of endless ritual. Wash your hands, clap for carers, stay at home, stay alert, all just slogans to people who know that they won’t be made homeless, who can exist in the fantasy they construct.

It’s here in this fantasy that they reside, and its a fantasy empty of concern, where Brexit, or the lack of it, just meant a convenient vehicle for success, and poverty is just a concept. Despite the displays of chummy, backslapping jingoistic confidence, there is no solidarity here, there is only a yawning black maw into which all our hopes and dreams are gradually emptied as Tory MPs laugh at your concerns, open their mouths in mock horror, and stand to attention in an endlessly repeated minutes, ten minutes, ten hours silence to honour what, the cadaver of politics?

Of course, they have to be a bit more careful today. No longer can your friendly neighbourhood technocrat simply sit there and claim that a nuclear disaster simply cannot occur in the united kingdom. Unlike the Bolsonaros of the world, Johnson would never have been able to pretend that nothing was happening. Instead it is with the public outpouring of admiration that we are plied, a trust in queen and country, in fish and chips, common sense and the steadfastness of dear old blighty, the old nationalisms given new life. Even as socialists were jeered away and rejected out of hand for their ties to the past, the Blitz spirit returned, the old slogans wheeled out, the queen sat before us and delivered what seemed more like a simulation than usual for our monarchy, as decked out in pure, unadulterated post-feudal glitz as it may be.

All this crescendoed some weeks back now. People are getting tired of lockdown, it is said, whispers abound of people crowding the beaches, a government caught in the kind of tangled web of disarray it might not be able to escape, the “resilient” economy in tatters… Triumphant pronouncements of the end of neoliberalism should be resisted. Declaring the end is the perfect door through which neoliberalism re-enters our politics. Regardless, hasn’t it been running on empty for around 10 years now? It can go on for longer. Neither, it has to be stressed, is Capitalist Realism over, and to proclaim it over at every moment something happens is to flagrantly miss what makes it such a powerful phrase in the first place; it’s not that nothing happens, its that everything happens, but nothing changes. Left melancholy sets in when we stake our faith in everything and none of it works.

We are, however, at the mercy of history. One thing that we do tentatively seem to have seen the back of is the end of history. Certain pressure valves could no longer hold, and fissures erupted. This was true of Brexit, Trump, and now that we are being assailed by an inhuman entity, the storm of stammering justifications we receive in response. There is nothing currently for us in the centre besides a hideous mass. There is no centre, just an arc of matter in which we find ourselves, an indeterminate horizon somewhere under the spires of parliament into which everything is drawn. What lies beyond this dead anomaly, it remains impossible to say.

Categories
Pop/Pulp

Heresy, Insurrection and Pop

“If one can stop looking at the past and start listening to it , one might hear echoes of a new conversation; then the task of the critic would be to lead speakers and listeners unaware of each other’s existence to talk to one another. The job of the critic would be to maintain the ability to be surprised at how the conversation goes, and to communicate that sense of surprise to other people, because a life infused with surprise is better than a life that is not.”

The above passage, from the introduction of Greil Marcus’s Lipstick Traces, is possibly the most succinct distillation of the excitement, the thrill of writing that I’ve discovered. The legitimacy of cultural criticism of any kind is something that’s crossed my mind a good deal in the past few months, to the point where I’ve seriously questioned what I’m doing, whether anyone will be listening and whether there’s really a point if they are. The process of reading Lipstick Traces, something I’ve been meaning to do for some time, has been a timely explosion, a strategic negation and a reminder of why I wanted to write in the first place. Reading it is an undulating temporal experience, an at times dazzling and perhaps confusing array of different reference points woven into a patchwork, a series of disconnected threads that seem to echo one another without touching, phasing inexplicably into one another. It’s also, dare I say it, a fun experience? Ok time to put some qualifiers on this, as I’m not of the opinion that “fun” is in and of itself a marker of anything, let alone quality. What I mean by this is that there is at least the fizz and crackle of enthusiasm in Marcus’s writing here, a sense that through these links between radical Situationist politics, Michael Jackson, medieval heretics and John Lydon, a kind of detournement itself is being conducted, that in this synthetic history there is not only a recounting or a construction, but a toolbox, perhaps more aptly an armoury to be deployed in an act of intellectual desecration…

Potentially all this and more runs the serious risk of a common accusation, perhaps an accurate one, of pseudo-intellectualism. I’m not about to mount a defence of every pseud and poseur on the planet or pull off some kind of reversal here, but the way this accusation is levelled all too often amounts to little more than a crude, general anti-intellectualism. It’s the kind of attitude that insists you don’t use too many complicated ideas or terms lest the poor audience are left in the dark, that you must, above all, communicate with the utmost simplicity and clarity, spell it out in terms a child could understand, assume your audience might as well be children in fact. It harks back to a kind of notion of “appealing to the common man” that practically infantilizes the public, and thereby assumes that the priority, rather than perhaps surprising challenging, educating or confronting the mythical reader, is to offer them something familiar, if not comforting then firmly within known coordinates of discomfort. The anti-intellectualism contained often within the criticism for instance of “over-intellectualising” a subject like music flags us down and demands that we cease our attempts to surprise and confront; those who will not lay down arms become the pseuds of popular imagination, the feared disseminators of complexity, those who won’t respect the traditional boundary between “normal people” and worlds beyond their ken.

If a fear of this had risen in my mind of late, Lipstick Traces has banished it. Or at least it has rendered it obsolete in the way that the most timely interventions can. I can’t speak for the rest of Marcus’s work, but an accusation that this book is lesser due to its supposed ahistoricity, wordiness or tendency towards tangential links [John Lydon and John of Leydon anyone?] seems only to measure it as a work to be submitted to a dusty old board somewhere, and speaks to a certain inability of academized thought to entertain anything that seems to flout its predetermined boundaries. The notion that the links between completely unconnected figures, indeed between punk and situationism itself might be constructed, rather than a matter of strict historical record, is something Marcus states within the text itself, indeed lies centrally to its structure. To note that they are perhaps fantastical or unbelievable from the standpoint of an academic recounting of events seems to sidestep everything the text itself claims for itself, simply assuming that anyone talking about history, relaying elements of cultural and political events, must be writing around a standard, centralised, literal thesis, and that Marcus is simply arguing that there is a direct, verifiable link between Thomas M√ľntzer and the Sex Pistols.

This said, Lipstick traces is a desecration of sorts, or rather, a signpost towards a desecration. The fact that it plays fast and loose with history is to its benefit largely because it reads as something from very much the same vein as the upheaval and heresy within it. A heresy that, as it scrambles historical narrative and cultural forms, seems primarily at this moment in time to find a particular resonance in my quarantine addled mind. The resistance to boredom and work, the slogans of reversal and subversion found throughout in the words of the situationists as much as the punks, mystics and dubious figures of all stripes that join them remind me primarily of the heresy that drove me here, the drive to subvert, dissolve, destroy and negate the misery of the present. Perhaps it’s the constant threat of boredom in the immediate situation, the enforced isolation, or perhaps the opposite sense of immense upheaval, but the kind of cultural politics we find in this kind of negation has taken on some kind of added significance.

It might also be that I’m reading this in the aftermath of reading through Debord’s Society of the Spectacle, a text that during my time at art school seemed to hang around the peripheries but never penetrate. A little like Baudrillard’s Simulacra and Simulation, Society of the Spectacle sometimes seemed to become one of these standard reference points, an idiom that meant nothing beside a vague appeal to images and media. A passage in Lipstick Traces addresses this trend as something preceding my time at university by a good few decades, the use of “spectacle” as a critical term that really meant little beside a complaint that image was more important than object. Debord himself counters these appropriations early on in SoS, saying:

“The Spectacle is not a collection of images, but a social relation among people, mediated by images.”

As Marcus adds, “This was the theatre, but Debord had insisted on the church.  The spectacle was not merely advertising, or television, it was a world.” The spectacle is nothing less than the stage of modern capitalism, the disjuncture of everything with its own representation. The spectacle, for Debord, is a symptom of accumulation so immense that it has become an image. It cannot be reduced to mass media, rather it encapsulates the widespread move of capital into the realm of exchange, the wasteland of empty accumulation we might today be overwhelmingly familiar with today as the financial markets. The spectacle is an extension of the commodity, with all the metaphysical tricks and niceties Marx found within it, an immense reification and hence a removal, a break between the object and it’s representation commensurate with the alienated self.

I began to suspect during my reading of SoS that Debord’s analysis might have more purchase today than the time in which he wrote it. This doesn’t mean that what he observed wasn’t there yet, but that the spectacle may yet to have come into its own as a phenomenon. The rogues gallery of insurrectionists, hellraisers and nihilists presented in Lipstick Traces only made me consider this point further. While it is reductive in the extreme to use the Spectacle as shorthand for mass media, the ubiquity of not just images but images of images of images to fuel social relations today has surpassed anything Debord might have imagined at the time, and at a point during which the possibility of such relation has to be maintained through digital channels, free of touch or proximity, all that remains, in some sense, is the spectacle. Post web 2.0 social relations are those detached from the necessity of direct communication. At a point where phrases like “fake news” or “post-truth” have been floating around like pointed accusations rather than social conditions, in which we continue to bemoan consistently the move away from “genuine relationships” and “real activities” under the assumption that this is a unique feature of the contemporary moment [I recently read Adorno’s Minima Moralia and such observations spill out of its pages] or, even worse, simply a feature of personal failing, the spectacle almost seems quaint in its limited pronouncements. For all his failings, this may be what lends Baudrillard his continued relevance, even as he entirely detaches himself from the kind of material causes and relations that ostensibly seem a requirement for any kind of rupture or disturbance of the status quo…

Indeed, it’s no coincidence that Baudrillard can be explicitly linked, beyond philosophy or theory, to the very same fractured semi-fictional lineage of heretics addressed by Greil Marcus. He delighted often in baffling his audiences and trying to get under the skin of the art world that had embraced him, notably in his infamous text the conspiracy of art where he addresses in the strongest terms its emptiness and failure. An often little addressed element of Baudrillard’s work is his debt to Alfred Jarry’s Pataphysics, the strange realm of imaginary solutions to imaginary problems. Especially in his later work, this is potentially what often lends Baudrillard’s writing this air of speculative fiction as much as theory, as well as that of a fortune teller or a mystic, expounding a series of exaggerations and hyperboles to an audience. This isn’t to lessen the work itself as much as it is to explain to some degree the sense of unreality of each text itself, that notion that Baudrillard is addressing situations and phenomena that have yet to occur, that may never occur.

Much has been said about the prescience, perhaps even the pessimism, of J G Ballard’s fiction. The characters within works like Crash, Atrocity Exhibition and High Rise, whether strange lurid reconstructions of celebrity or television operators, share a particular trait in their relation with crisis, horror and rupture. They are within it, rather than outside it. Whereas a more conventional, moral position in fiction has been to introduce people into the horror and crisis of the world with a stance of elevation or removal, Ballard allows them to seep into it, or it to seep into them. Richard Wilder, from High Rise, for instance, embraces the collapse of the building into violence and chaos in gradual steps, as observer, then participant, then instigator. Ballard’s characters fall prey to something, but they often do so willingly, surrendering their will to the tide. What changes of course from a certain point is that increasingly his books deal with people who instigate and encourage this collapse rather than surrender to something outside their control, but the general tendency is towards an embrace of rupture.

This is, for the reader, a heresy. For those used to fiction firmly rooted in a moralist tradition, where there was always a certain struggle against the horror, Ballards cool, detached account of simply going with it, embracing the violence, finding some perverse glee in the descent to untapped bestial insanity, is itself a horror. It’s a detachment that seems wholly commensurate with the British suburbia Ballard captured so well, and there is a sense much of the time that the characters seek precisely an escape from the kind of boredom of their meek, all-too-untroubled lives. This destruction is the natural counterpart to the suburbs, not its other, it emerges out of it, birthed by its perpetually polite squabbles and painfully regimented social relations.

The figure of heretic steps forward from this fog of regimented factory rows and promises maybe an insurrection, maybe a thunderstorm, perhaps just an unchecked orgy of violence, as long as it steps in to relieve us of duty; the temptation of heresy is a singular negation, a dismantling of intuition, a suburban relapse. The heretic is often the figure for whom the worst tendency becomes an opening to exploit.

The pop star has in the 20th century become the exemplary figurehead of such heretical imaginaries, a construct formed of a thousand channels through which our fears and desires are projected and created. The most remarkable section of Lipstick Traces has to remain the searing exposition on “Jacksonism”, the name he gives to the confluence of social political economic and theoretical focus points around the popularity of Michael Jackson, the flurry of intensification around the billowing demands made of the pop star, indeed how the “star” recedes into the background of the global phenomenon they front. Jacksonism was nothing less than a shift in the cultural imaginary, a lurid display of contradictions, images, icons, catatonic displays of devotion in which everyone was involved, and the pop star became more than a simple figurehead for a cultural object, but a semiotic intersection of an entire world.

“The commodity was the agent of reification: Jackson’s built its own heaven, and everyone reached for it. It was wonderful, in that year of Michael Jackson, just to get up in the morning, open the paper, and follow the dance: to discover that a clandestine Michael Jackson cult had formed within the Jehovah’s Witnesses (which, as everyone knew, counted Jackson as a devotee, and which, one was informed, was based on a belief in the return of the Archangel Michael)”

The passage proceeds into one of the most heady demonstrations of pop culture analysis in the book; Jacksonism takes its place in the annals of the spectacle, the glaring centre of the commodity, a monumental construct of triumph and tragedy and a tsunami of religious fervour that shifted and warped its visage. Jacksonism was the edifice of pop given not so much flesh or form, as much as an entire reality of artifice, more real than real, yet eternally signalling its own unreality. Notable in Marcus’s progression in the book from Lydon to Jackson is the magnitude of the event, in many of ways the tidal wave of Jacksonism outstrips that of the sex pistols, reaches much further into social life. While the link between the situationists and punk has long been known and discussed to some degree, the perhaps uncomfortable implication that emerges here is that the most prominent realisations of their proposals lay at the heaving centres of popular culture, the spectacle intensified. In Jackson, we see a force in which political, economic, social and cultural issues converge in a whirlwind of ostentation, a time in which people clamoured for the tiniest piece of the phenomenon and tore their hair out if they could only gain a tiny glimpse of its glory. Pop was an earthquake.

Pop has always been the domain of heretics. It makes sense that it is in the heart of the commodity that the destructive negation of punk took hold. Adorno was wrong, it is precisely in the deterritorialised form of pop itself that we see the strongest negation. Of course while we rail against Adorno’s anti-pop absolutism, it would be amiss to ignore the heresy contained in his own work. The very intransigence of his hatred is a shock to the system; his refusal to acknowledge that any kind of mass commodified culture can be remotely modernist jettisons the positive, relegates resistance of any kind to the very fringes. Adorno’s singular, strictly regulated modernism is a kind which refuses pop at a fundamental level and trades it for the spontaneous act of creation.

Heresy is not a position, but a negation, the very threat that the acceptance of the present might not hold, or that the peace of the moment is a lie. The presence of heresy is not a promise but an insult, a demand hurled into the faces of anyone who cares to listen, a challenge, can you face up to my truth?