The hipster as the postmodern dandy
"The hipster is, concurrently, developing into a form of youth subculture, though at present in a limited sense. Many of the tropes and defining characteristics of teenage tribalism are being draped in hipster attire, but with little of the angst-ridden and socio-economic preliminaries at the base of earlier subcultural trends and movements, such as skinheads, goths and punks (or some recipe based thereon). Without a solid, or at least only slightly shifting, base in materiality and social context, the attire of this set of genuinely disenfranchised youth is sign only; the woolly hat and the running shoe are talismans devoid of any intended meaning; the world seems flooded with signs without symbolism, with younger converts to the hipster 'style' aping their ape forebears. The sign has, in this context, lost its original referent and become 'hyperreal' (Baudrillard, 1994, p.1). The 'real' origin of the sign's meaning has been lost, or buried under meaningless affectation; the borrowing and commodification of a modern exoticism; that of various minority or 'retro' alternative fashions and attitudes. In reference to subcultural groups, Hebdige notes that 'humble' objects can be magically appropriated; 'stolen' by subordinate groups and made to carry 'secret' meanings' (1979, cited in Haralambos and Holborn, 2004, p.808). This explains the way punks could style safety pins into a new context, and teddy boys could subvert the traditional connotations of Edwardian formality – the coded meanings that charge such appropriated style-objects amounted to a kind of resistance to the ruling order, be that signified by the state or in the 'square' world of the mainstream. Each subculture is in some way 'spectacular', in that it creates a spectacle and intends to be noticed. The hipster is daily losing this status, as s/he becomes overloaded with signifiers (aesthetic surface) and has become divorced from the collective; there is no need for internal reinforcement against a subordinating external force when one has such a slippery class composition. The hipster is not oppressed, and purports to signify the pinnacle of individual choice and cultural savoir faire (though this position is problematized by the amoebic development of a youth subculture with roots in working class communities). The hipster's resistance is not to social subordination but to modernity itself, to a meaning-deficit brought on by a loosely defined, insecure mainstream culture that is less and less able to provide collective ontological sustenance. Perhaps the youth-hipster is an attempt to introduce a degree of collectivity in order to partially overcome alienation and inwardness, though this does not excuse the continued loss of substance and meaning in style and aesthetic value."
(Michael Reeve, 2013, Academia.edu)
CONTRIBUTOR
Simon PerkinsSHARE
Haul girls: identity performance through brand consumption and endorsement
"Helina is explaining what a haul girl is to me. 'Basically, you go out shopping for clothes or beauty products,' she says, 'then you make a haul video and show viewers on YouTube what you got. You go through the items of clothing one by one. I guess what people get out of them is not showing off, like, how much money you've got or anything, but lifestyle: you get to see how one person lives, what their taste is.'
If you're minded to sneer at a youth cult that involves making videos about your shopping, then Helina has a pretty intriguing counter–argument. 'It's not just about showing what you've got,' she says. 'It's a whole creative process behind the videos as well, which is what I enjoy about it. Choosing the right music, going from the filming to the editing. Sometimes I even storyboard things, because I want certain shots, how I can present different items and things like that.' Besides, she says, it's a genuine community. She thinks a lot of haul girls 'turn the camera on because it's a way to talk to people without having to go outside and face their fears. I know that was the case with me: I turned on my camera because I was at home, signed off work, sick, and really bored. And it helped with my confidence in a way. There's this community where you can talk to like–minded people.'"
(Alexis Petridis, 20 March 2014, The Guardian)
CONTRIBUTOR
Simon PerkinsSHARE
Digital Commons: a shared social-ecological system
"With the Internet nurturing the sharing spirit inherent in people, 'commons' has taken on a new meaning. Free software proved spectacularily that the commons is a viable alternative to commodification. The term 'Digital Commons' is widely used but only losely defined. Still, it has an obvious evocative power, and the potential to reconceptualize our knowledge environment and to unite those fighting for its freedom.
Charlotte Hess will give an overview of the historical and contemporary uses and meanings of the 'commons,' 'common–pool resources,' and 'common property' as they apply to both natural and digital resources. The challenge she takes up is to build shared understandings and definitions in this rapidly emerging area of scholarship which will give rise to appropriate collective action."
(Wizard of OS, 12 June 2004)
[2] Hess, C. and E. Ostrom (2006). Understanding Knowledge as a Commons: From Theory to Practice, MIT Press.
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Simon PerkinsSHARE
Historical Materialism: a critical resources for the de-reification of capitalism
The materialist conception of history "retains its relevance to contemporary social life insofar as it offers critical resources for the de–reification of capitalism and its various forms of appearance. It reminds us that commodification of social life, and especially commodification of labour, are not natural, necessary, universal or absolute; nor, therefore, is the separation of the political from the economic which is entailed in the capitalist wage relation. Historical materialist critiques imply that capitalism's abstraction of politics from the economy and the naturalisation of a civil society of abstract individuals are historical conditions which are open to question and hence potentially to transformation. This transformation would necessarily entail (but not necessarily be limited to) the re–politicisation and democratisation of the economy and of civil society, such that they cease to be pseudo–objective and apparently natural conditions which confront isolated individuals as an ineluctable external "reality". Rather, they would become sites for – and objects of – reflective dialogue and contestation, mutable aspects of a broad process of social self–determination, explicitly political."
(M. Scott Solomon and Mark Rupert, Syracuse University)
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The Constellations ProjectSHARE
