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by Jia Tolentino


  In these cases, multiple types of solidarity seemed to naturally meld together. It was women’s individual experiences of victimization that produced our widespread moral and political opposition to it. And at the same time, there was something about the hashtag itself—its design, and the ways of thinking that it affirms and solidifies—that both erased the variety of women’s experiences and made it seem as if the crux of feminism was this articulation of vulnerability itself. A hashtag is specifically designed to remove a statement from context and to position it as part of an enormous singular thought. A woman participating in one of these hashtags becomes visible at an inherently predictable moment of male aggression: the time her boss jumped her, or the night a stranger followed her home. The rest of her life, which is usually far less predictable, remains unseen. Even as women have attempted to use #YesAllWomen and #MeToo to regain control of a narrative, these hashtags have at least partially reified the thing they’re trying to eradicate: the way that womanhood can feel like a story of loss of control. They have made feminist solidarity and shared vulnerability seem inextricable, as if we were incapable of building solidarity around anything else. What we have in common is obviously essential, but it’s the differences between women’s stories—the factors that allow some to survive, and force others under—that illuminate the vectors that lead to a better world. And, because there is no room or requirement in a tweet to add a disclaimer about individual experience, and because hashtags subtly equate disconnected statements in a way that can’t be controlled by those speaking, it has been even easier for #MeToo critics to claim that women must themselves think that going on a bad date is the same as being violently raped.

  What’s amazing is that things like hashtag design—these essentially ad hoc experiments in digital architecture—have shaped so much of our political discourse. Our world would be different if Anonymous hadn’t been the default username on 4chan, or if every social media platform didn’t center on the personal profile, or if YouTube algorithms didn’t show viewers increasingly extreme content to retain their attention, or if hashtags and retweets simply didn’t exist. It’s because of the hashtag, the retweet, and the profile that solidarity on the internet gets inextricably tangled up with visibility, identity, and self-promotion. It’s telling that the most mainstream gestures of solidarity are pure representation, like viral reposts or avatar photos with cause-related filters, and meanwhile the actual mechanisms through which political solidarity is enacted, like strikes and boycotts, still exist on the fringe. The extremes of performative solidarity are all transparently embarrassing: a Christian internet personality urging other conservatives to tell Starbucks baristas that their name is “Merry Christmas,” or Nev Schulman from the TV show Catfish taking a selfie with a hand over his heart in an elevator and captioning it “A real man shows his strength through patience and honor. This elevator is abuse free.” (Schulman punched a girl in college.) The demonstrative celebration of black women on social media—white people tweeting “black women will save America” after elections, or Mark Ruffalo tweeting that he said a prayer and God answered as a black woman—often hints at a bizarre need on the part of white people to personally participate in an ideology of equality that ostensibly requires them to chill out. At one point in The Presentation of Self, Goffman writes that the audience’s way of shaping a role for the performer can become more elaborate than the performance itself. This is what the online expression of solidarity sometimes feels like—a manner of listening so extreme and performative that it often turns into the show.

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  The final, and possibly most psychologically destructive, distortion of the social internet is its distortion of scale. This is not an accident but an essential design feature: social media was constructed around the idea that a thing is important insofar as it is important to you. In an early internal memo about the creation of Facebook’s News Feed, Mark Zuckerberg observed, already beyond parody, “A squirrel dying in front of your house may be more relevant to your interests right now than people dying in Africa.” The idea was that social media would give us a fine-tuned sort of control over what we looked at. What resulted was a situation where we—first as individuals, and then inevitably as a collective—are essentially unable to exercise control at all. Facebook’s goal of showing people only what they were interested in seeing resulted, within a decade, in the effective end of shared civic reality. And this choice, combined with the company’s financial incentive to continually trigger heightened emotional responses in its users, ultimately solidified the current norm in news media consumption: today we mostly consume news that corresponds with our ideological alignment, which has been fine-tuned to make us feel self-righteous and also mad.

  In The Attention Merchants, Tim Wu observes that technologies designed to increase control over our attention often have the opposite effect. He uses the TV remote control as one example. It made flipping through channels “practically nonvolitional,” he writes, and put viewers in a “mental state not unlike that of a newborn or a reptile.” On the internet, this dynamic has been automated and generalized in the form of endlessly varied but somehow monotonous social media feeds—these addictive, numbing fire hoses of information that we aim at our brains for much of the day. In front of the timeline, as many critics have noted, we exhibit classic reward-seeking lab-rat behavior, the sort that’s observed when lab rats are put in front of an unpredictable food dispenser. Rats will eventually stop pressing the lever if their device dispenses food regularly or not at all. But if the lever’s rewards are rare and irregular, the rats will never stop pressing it. In other words, it is essential that social media is mostly unsatisfying. That is what keeps us scrolling, scrolling, pressing our lever over and over in the hopes of getting some fleeting sensation—some momentary rush of recognition, flattery, or rage.

  Like many among us, I have become acutely conscious of the way my brain degrades when I strap it in to receive the full barrage of the internet—these unlimited channels, all constantly reloading with new information: births, deaths, boasts, bombings, jokes, job announcements, ads, warnings, complaints, confessions, and political disasters blitzing our frayed neurons in huge waves of information that pummel us and then are instantly replaced. This is an awful way to live, and it is wearing us down quickly. At the end of 2016, I wrote a blog post for The New Yorker about the cries of “worst year ever” that were then flooding the internet. There had been terrorist attacks all over the world, and the Pulse shooting in Orlando. David Bowie, Prince, and Muhammad Ali had died. More black men had been executed by police who could not control their racist fear and hatred: Alton Sterling was killed in the Baton Rouge parking lot where he was selling CDs; Philando Castile was murdered as he reached for his legal-carry permit during a routine traffic stop. Five police officers were killed in Dallas at a protest against this police violence. Donald Trump was elected president of the United States. The North Pole was thirty-six degrees hotter than normal. Venezuela was collapsing; families starved in Yemen. In Aleppo, a seven-year-old girl named Bana Alabed was tweeting her fears of imminent death. And in front of this backdrop, there were all of us—our stupid selves, with our stupid frustrations, our lost baggage and delayed trains. It seemed to me that this sense of punishing oversaturation would persist no matter what was in the news. There was no limit to the amount of misfortune a person could take in via the internet, I wrote, and there was no way to calibrate this information correctly—no guidebook for how to expand our hearts to accommodate these simultaneous scales of human experience, no way to teach ourselves to separate the banal from the profound. The internet was dramatically increasing our ability to know about things, while our ability to change things stayed the same, or possibly shrank right in front of us. I had started to feel that the internet would only ever induce this cycle of heartbreak and hardening—a hyper-engagement that would make less sense every day.

 
But the worse the internet gets, the more we appear to crave it—the more it gains the power to shape our instincts and desires. To guard against this, I give myself arbitrary boundaries—no Instagram stories, no app notifications—and rely on apps that shut down my Twitter and Instagram accounts after forty-five minutes of daily use. And still, on occasion, I’ll disable my social media blockers, and I’ll sit there like a rat pressing the lever, like a woman repeatedly hitting myself on the forehead with a hammer, masturbating through the nightmare until I finally catch the gasoline whiff of a good meme. The internet is still so young that it’s easy to retain some subconscious hope that it all might still add up to something. We remember that at one point this all felt like butterflies and puddles and blossoms, and we sit patiently in our festering inferno, waiting for the internet to turn around and surprise us and get good again. But it won’t. The internet is governed by incentives that make it impossible to be a full person while interacting with it. In the future, we will inevitably be cheapened. Less and less of us will be left, not just as individuals but also as community members, as a collective of people facing various catastrophes. Distraction is a “life-and-death matter,” Jenny Odell writes in How to Do Nothing. “A social body that can’t concentrate or communicate with itself is like a person who can’t think and act.”

  Of course, people have been carping in this way for many centuries. Socrates feared that the act of writing would “create forgetfulness in the learners’ souls.” The sixteenth-century scientist Conrad Gessner worried that the printing press would facilitate an “always on” environment. In the eighteenth century, men complained that newspapers would be intellectually and morally isolating, and that the rise of the novel would make it difficult for people—specifically women—to differentiate between fiction and fact. We worried that radio would drive children to distraction, and later that TV would erode the careful attention required by radio. In 1985, Neil Postman observed that the American desire for constant entertainment had become toxic, that television had ushered in a “vast descent into triviality.” The difference is that, today, there is nowhere further to go. Capitalism has no land left to cultivate but the self. Everything is being cannibalized—not just goods and labor, but personality and relationships and attention. The next step is complete identification with the online marketplace, physical and spiritual inseparability from the internet: a nightmare that is already banging down the door.

  What could put an end to the worst of the internet? Social and economic collapse would do it, or perhaps a series of antitrust cases followed by a package of hard regulatory legislation that would somehow also dismantle the internet’s fundamental profit model. At this point it’s clear that collapse will almost definitely come first. Barring that, we’ve got nothing except our small attempts to retain our humanity, to act on a model of actual selfhood, one that embraces culpability, inconsistency, and insignificance. We would have to think very carefully about what we’re getting from the internet, and how much we’re giving it in return. We’d have to care less about our identities, to be deeply skeptical of our own unbearable opinions, to be careful about when opposition serves us, to be properly ashamed when we can’t express solidarity without putting ourselves first. The alternative is unspeakable. But you know that—it’s already here.

  Reality TV Me

  Until recently, one of the best-kept secrets in my life, even to myself, was that I once spent three weeks when I was sixteen filming a reality TV show in Puerto Rico. The show was called Girls v. Boys: Puerto Rico, and the concept was exactly what it sounds like. There were eight cast members total—four boys, four girls. We filmed on Vieques, a four-mile-wide island, rough and green and hilly, with wild horses running along the white edges of the beach. The show was built around periodic challenges, each team racking up points toward a $50,000 jackpot. Between competitions, we retreated to a pale-blue house strung with twinkly lights and generated whatever drama we could.

  My school let me miss three weeks of high school to do this, which still surprises me. It was a strict place—the handbook prohibited sleeveless shirts and homosexuality—and though I was a good student, my conduct record was iffy, and I was disliked, rightfully enough, by a lot of adults. But then again, the administrators had kept me at the school even when my parents couldn’t afford the tuition. And I was a senior already, because I’d skipped grades after my family moved from Toronto to Houston. Also, according to rumor, the tiny Christian institution had already sent an alumnus to compete on The Bachelorette. There was something, maybe, about that teenage religious environment, the way everyone was always flirting and posturing and attempting to deceive one another, that set us up remarkably well for reality TV.

  In any case, I told the administrators I hoped to “be a light for Jesus, but on television,” and got their permission. In December 2004, I packed a bag full of graphic tees and handkerchief-size denim miniskirts and went to Puerto Rico, and in January I came back blazing with self-enthrallment—salt in my hair, as tan as if I’d been wood-stained. The ten episodes of Girls v. Boys started airing the summer after I graduated from high school on a channel called Noggin, which was best known for Daria reruns and the Canadian teen drama Degrassi. I invited friends over to watch the first episode, and felt gratified but also deeply pained by the sight of my face on a big screen. When I went off to college, I didn’t buy a TV for my dorm room, and I felt that this was a good opportunity to shed my televised self like a snakeskin. Occasionally, in my twenties, at bars or on road trips, I’d pull up my IMDb credit as a piece of bizarre trivia, but I was uninterested in investigating Girls v. Boys any further. It took me thirteen years, and an essay idea, to finally finish watching the show.

  Audition tapes: ACE, a black skater bro in New Jersey, does kick-flips in a public square; JIA, a brown girl from Texas, says she’s tired of being a cheerleader; CORY, a white boy from Kentucky, admits he’s never been kissed; KELLEY, a blonde from Phoenix, does crunches on a yoga mat, looking like Britney Spears; DEMIAN, a boy from Vegas with a slight Mexican accent, wrestles his little brother; KRYSTAL, a black girl with a feline face, says she knows she seems stuck-up; RYDER, a California boy with reddish hair and ear gauges, says he knows he looks like Johnny Depp; PARIS, a tiny blonde from Oregon, says that she’s always been a freak and she likes it that way.

  Six teens assemble on a blinding tarmac under blue sky. The first challenge is a race to the house, which the boys win. JIA and CORY arrive late, nervous and giggling. Everyone plays Truth or Dare (it’s all dares, and every dare is to make out). In the morning the contestants assemble in front of a long table for an eating race: mayonnaise first, then cockroaches, then hot peppers, then cake. Girls win. That night, KELLEY gives CORY his first-ever kiss. Everyone is wary of PARIS, who has an angel’s face and never stops talking. In the third competition, inner-tube basketball, girls lose.

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  —

  My reality TV journey began on a Sunday afternoon in September 2004, when I was hanging around the mall with my parents, digesting a large portion of fettuccine Alfredo from California Pizza Kitchen and waiting for my brother to get out of hockey practice at the rink. Fifty feet away from us, next to a booth that advertised a casting call, a guy was approaching teenagers and asking them to make an audition tape for a show. “There was a cardboard cutout of a surfboard,” my mom told me recently, remembering. “And you were wearing a white tank top and a Hawaiian-print skirt, so it was like you were dressed for the theme.” On a whim, she suggested that I go over to the booth. “You were like, ‘No! Ugh! Mom! No way!’ You were so annoyed that we sort of started egging you on as a joke. Then Dad pulled out twenty bucks from his wallet and said, ‘I’ll give you this if you go do it,’ and you basically slapped it out of his hand and went over and made a tape and then went shopping or whatever you wanted to do.”

  A few weeks later, I received a phone call from a producer, who explained the conceit of the
show (“girls versus boys, in Puerto Rico”) and asked me to make a second audition video. I showed off my personality with a heady cocktail of maximally stupid choreographed dances and a promise that “the girls will not win—I mean they will win—with me on the team.” When I was cast, my mom was suddenly hesitant; she hadn’t expected that anything would actually come of either tape. But that year she and my dad were often absent, distracted. At the time, rather than probe for the larger cause of their scattered attention, I preferred to take advantage of it to obliterate my curfew and see if I could wheedle twenty dollars here and there to buy going-out tops from Forever 21. I told my mom that she had to let me go, since it had been her idea for me to audition.

  Eventually she acquiesced. Then suddenly it was December, and I was sitting in the Houston airport, eating carnitas tacos while listening to Brand New on my portable CD player and headphones, brimming with anticipation like an overfilled plastic cup. I lingered in this delectable pre-adventure limbo so long that I missed my flight, which immediately ruined our tight filming schedule. I wouldn’t make it for the arrival or for the first challenge, and another boy would be kept behind to even things out.

  I spent the next twenty-four hours blacked out in pure shame. By the time I got to Vieques, I was desperate to make up for my own stupidity, so I volunteered to go first in our first full challenge. “I’ll eat anything! I don’t give a shit!” I yelled.

  We lined up in front of four covered dishes. The horn went off, and I lifted my dish to find—a mound of hot mayonnaise.

  All my life I have declined to eat mayonnaise-influenced dishes. I am not a consumer of chicken salad or egg salad or potato salad. I scrape even the tiniest traces of aioli off a sandwich. Mayonnaise, for me, was about as bad as it could possibly get. But of course I immediately plunged my face into this thick, yellowish mountain, gobbling it frantically, getting it everywhere—it’s very hard to speed-eat mayo—and ending up looking like the Pillsbury Doughboy had just ejaculated all over my face. Because the girls won the competition, I didn’t regret any of this until after the challenge, when the producers took us snorkeling, and I couldn’t concentrate on the brilliant rainbow reef around us because I kept torching the inside of my snorkel with mayonnaise burps.

 

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