The People’s Platform: Taking Back Power and Culture in the Digital Age. Astra Taylor

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СКАЧАТЬ four hours of footage, but what she caught on tape was good enough to keep her coming back, a dozen times in all. “I think it probably wasn’t until a year into it that I felt that I was going to get a film,” Poitras said. A year of waiting, patience, uprootedness, and uncertainty before she knew that her work would come to anything.

      With the support of PBS and a variety of grants, The Oath took almost three years to make, including a solid year in the editing room. The film’s title speaks of two pledges: one made by Jandal and others in al-Qaeda’s inner circle promising loyalty to bin Laden and another made by an FBI agent named Ali Soufan, who interrogated Abu Jandal when he was captured by U.S. forces. “Soufan was able to extract information without using violence,” Poitras has said, and he testified to Congress against violent interrogation tactics. “One of his reasons is because he took an oath to the Constitution. In a broad sense, the film is about whether these men betrayed their loyalties to their oaths.”¹

      “I always think, whenever I finish a film, that I would never have done that if I had known what it would cost emotionally, personally.” The emotional repercussions of disturbing encounters can be felt long after the danger has passed; romantic relationships are severed by distance; the future is perpetually uncertain. Poitras, however, wasn’t complaining. She experiences her work as a gift, a difficult process but a deeply satisfying one, and was already busy planning her next project, about the erosion of civil liberties in the wake of the war on terror.

      In January 2013 she was contacted by an anonymous source that turned out to be Edward Snowden, the whistle-blower preparing to make public a trove of documents revealing the National Security Administration’s massive secret digital surveillance program. He had searched Poitras out, certain that she was someone who would understand the scope of the revelations and the need to proceed cautiously. Soon she was on a plane to Hong Kong to shoot an interview that would shake the world and in the middle of another film that would take her places she never could have predicted at the outset.²

      No simple formula explains the relationship between creative effort and output, nor does the quantity of time invested in a project correlate in any clear way to quality—quality being, of course, a slippery and subjective measure in itself. We can appreciate obvious skill, such as the labor of musicians who have devoted decades to becoming masters of their form, but it’s harder to assess work that is more subjective, more oblique, or less polished.

      Complex creative labor—the dedicated application of human effort to some expressive end—continues despite technological innovation, stubbornly withstanding the demand for immediate production in an economy preoccupied with speed and cost cutting. We should hardly be surprised: aesthetic and communicative impulses are, by their very nature, indifferent to such priorities. A vase isn’t any more useful for being elaborately glazed. Likewise, a film is not necessarily any more informative for its demanding production qualities. We can’t reduce the contents of a novel to a summary of the plot, nor whittle down philosophical insight to a sound bite without something profound being lost along the way.

      Cultural work, which is enhanced by the unpredictability of the human touch and the irregular rhythms of the imagination and intelligence, defies conventional measures of efficiency. Other trades were long ago deprived of this breathing room, the singular skill of the craftsperson automated away by the assembly line, much as the modern movement in architecture, to take one of many possible examples, has cut back on hand-finished flourishes in favor of standardized parts and designs.

      For better or worse, machines continue to encroach on once protected territory. Consider the innovations aimed to optimize intrinsically creative processes—software engineered to translate texts, monitor the emotional tone of e-mails, perform research, recommend movies and books, “to make everything that’s implicit in a writer’s skill set explicit to a machine,” as an executive of one start-up describes its effort.³ Algorithms designed to analyze and intensify the catchiness of songs are being used to help craft and identify potential Top 40 hits. These inventions, when coupled with steadily eroding economic support for arts and culture, underscore the fact that no human activity is immune to the relentless pressure to enlist technology to the cause of efficiency and increased productivity.⁴

      The problem isn’t with technology or efficiency, per se. Efficiency can be a remarkable thing, as in nature where nothing is wasted, including waste itself, which nurtures soil and plant and animal life. But the kind of efficiency to which techno-evangelists aspire emphasizes standardization, simplification, and speed, not diversity, complexity, and interdependence. And efficiency often masquerades as a technically neutral concept when it is in fact politically charged.

      Instead of connoting the best use of scarce resources to attain a valued end, efficiency has become a code word promoting markets and competition over the public sphere, and profitability above all.⁵ Music, author and engineer Christopher Steiner predicts in Automate This, will become more homogenized as executives increasingly employ bots to hunt for irresistible hooks. “Algorithms may bring us new artists, but because they build their judgment on what was popular in the past, we will likely end up with some of the same kind of forgettable pop we already have.”⁶

      There’s no denying the benefits the arts have reaped from technological innovation. Writing is a technology par excellence, one that initially aroused deep distrust and suspicion. Likewise, the book is a tool so finely honed to suit human need that we mistake it for something eternal and immutable.⁷ Every musical instrument—from the acoustic guitar to the timpani to synthesizers—is a contrived contraption. Without advances in chemistry and optics we would have no photography; without turntables, no hip-hop. I owe my career as a documentarian to the advent of digital video. New inventions make unimaginable art possible. No doubt, with emerging technologies, we stand on the brink of expressive forms still inconceivable.

      Nonetheless, the arts do not benefit from technological advancement in the way other industries do: a half century ago it took pretty much the same amount of time and labor to compose a novel, produce a play, or conduct an orchestra as it takes today. Even with the aid of a computer and access to digital archives, the task of researching and constructing, say, a historical narrative remains obstinately demanding. For filmmakers the costs of travel, payments to crew, and money to support time in the field and the editing room persist despite myriad helpful innovations. Technology may enable new expressive forms and distribution may be cheaper than in the past, but the process of making things remains, in many fundamental respects, unchanged. The arts, to use the language of cultural economics, depend on a type of labor input that cannot be replaced by new technologies and capital.

      In the mid-sixties, two Princeton economists, William Baumol and William Bowen, made the groundbreaking argument that economic growth actually creates a “cost disease” where labor-intensive creative productions are concerned, the relative cost of the arts increasing in comparison to other manufactured goods. Baumol and Bowen’s analysis focused specifically on live performance, but their basic insight is applicable to any practice that demands human ingenuity and effort that cannot be made more efficient or eliminated through technological innovation. (Explaining Baumol and Bowen’s dilemma in the New Yorker, James Surowiecki notes that there are, in effect, two economies in existence, one that is becoming more productive while the other isn’t. In the first camp, we have the economy of computer manufacturing, carmakers, and Walmart bargains; in the second, the economy of undergraduate colleges, hair salons, auto repair, and the arts. “Cost disease isn’t anyone’s fault … It’s just endemic to businesses that are labor-intensive,” Surowiecki explains.)⁸

      To put it in the jargon proper to the economic analysis, the arts suffer from a “productivity lag,” where productivity is defined as physical output per work hour. Baumol and Bowen’s famous example is a string quartet: today it takes the same number of people the same amount of time to perform a composition by Mozart as it did in the 1800s, a fact that yields an exasperating flat line next to the skyward surge of something СКАЧАТЬ