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

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СКАЧАТЬ away” and imagine it, instead, as a “social asset that can be harnessed.”²⁰

      Projects like Wikipedia, message boards, and the latest viral memes are creative paradigms for a new age: entertaining, inclusive, easy to make, and efficient—the accumulation of tidbits of attention from thousands of people around the world. Much of the art and culture of the future, he wagers, will be produced in a similar manner, by pooling together spare moments spent online. Our efforts shall be aggregated, all the virtual crumbs combining to make a cake. Institutions will be supplanted as a consequence of the deployment of this surplus.²¹

      Shirky’s contributions reveal not how far we’ve progressed in pursuit of “the art of life” but how much ground has been lost since Keynes, how our sense of what’s possible has been circumscribed despite the development of new, networked wonders. Today’s popular visionary imagines us hunched over our computers with a few idle minutes to spare, our collective clicks supposed to substitute for what was once the promise of personal creative development—the freedom to think, feel, create, and act with the whole of one’s being.

      In addition to other problematic aspects of his argument, Shirky’s two foundational assertions—that television watching is down and that free time has increased over recent decades—are both unfounded. Despite competition from the Internet, television viewing has generally risen over recent years, with the average American taking in nearly five hours of video each day, 98 percent through a traditional TV set. “Americans,” a 2012 Nielsen report states, “are not turning off.”²²

      According to economists, with the exception of those who suffer from under- and unemployment, work hours have actually risen. Those lucky enough to be fully employed are, in fact, suffering from “time impoverishment.” Today the average citizen works longer hours for less money than he or she once did, putting in an extra four and a half weeks a year compared to 1979. Married couples with children are on the job an extra 413 hours, or an extra ten weeks a year, combined.²³Adding salt to the wounds, the United States is the only industrialized nation where employers are not required by law to provide workers any paid vacation time.²⁴

      The reason the prophecies of Mills and Keynes never came to pass is obvious but too often overlooked: new technologies do not emerge in a vacuum free of social, political, and economic influences. Context is all-important. On their own, labor-saving machines, however ingenious, are not enough to bring about a society of abundance and leisure, as the Luddites who destroyed the power looms set to replace them over two centuries ago knew all too well. If we want to see the fruits of technological innovation widely shared, it will require conscious effort and political struggle. Ultimately, outcomes are shaped as much by the capabilities of new technologies as by the wider circumstances in which they operate.

      Baumol and Bowen, for example, made their rosy predictions against the backdrop of a social consensus now in tatters. When they wrote their report in the sixties, the prevailing economic orthodoxy said that both prosperity and risk should be broadly spread. Health care, housing, and higher education were more accessible to more people than they had ever been. Bolstered by a strong labor movement, unemployment was low and wages high by today’s standards. There was talk of shortened workweeks and guaranteed annual income for all. As a consequence of these conditions, men and women felt emboldened to demand more than just a stable, well-compensated job; they wanted work that was also engaging and gratifying.

      In the fifties and sixties, this wish manifested in multiple ways, aiming at the status quo from within and without. First came books like The Organization Man and The Lonely Crowd, which voiced widespread anxieties about the erosion of individuality, inwardness, and agency within the modern workplace. Company men revolted against the “rat race.” Conformity was inveighed against, mindless acquiescence condemned, and affluence denounced as an anesthetic to authentic experience. Those who stood poised to inherit a gray flannel suit chafed against its constraints. By 1972 blue-collar workers were fed up, too, with wildcat strikers at auto factories protesting the monotony of the assembly line. The advances of technology did not, in the end, liberate the worker from drudgery but rather further empowered those who owned the machines. By the end of the 1970s, as former labor secretary Robert Reich explains,

      a wave of new technologies (air cargo, container ships and terminals, satellite communications and, later, the Internet) had radically reduced the costs of outsourcing jobs abroad. Other new technologies (automated machinery, computers, and ever more sophisticated software applications) took over many other jobs (remember bank tellers? telephone operators? service station attendants?). By the ’80s, any job requiring that the same steps be performed repeatedly was disappearing—going over there or into software.²⁵

      At the same time the ideal of a “postindustrial society” offered the alluring promise of work in a world in which goods were less important than services. Over time, phrases like “information economy,” “immaterial labor,” “knowledge workers,” and “creative class” slipped into everyday speech. Mental labor would replace the menial; stifling corporate conventions would give way to diversity and free expression; flexible employment would allow them to shape their own lives.

      These prognostications, too, were not to be. Instead the increase of shareholder influence in the corporate sector accelerated the demand for ever-higher returns on investment and shorter turnaround. Dismissing stability as the refusal to innovate (or rather cut costs), business leaders cast aspersions on the steadying tenets of the first half of the twentieth century, including social provisions and job security. Instead of lifetime employment, the new system valorized adaptability, mobility, and risk; in the place of full-time employment, there were temporary contracts and freelance instability. In this context, the wish for expressive, worthwhile work, the desire to combine employment and purpose, took on a perverse form.

      New-media thinkers, with their appetite for disintermediation and creative destruction, implicitly endorse and advance this transformation. The crumbling and hollowing out of established cultural institutions, from record labels to universities, and the liberation of individuals from their grip is a fantasy that animates discussions of amateurism. New technologies are hailed for enabling us to “organize without organizations,” which are condemned as rigid and suffocating and antithetical to the open architecture of the Internet.

      However, past experience shows that the receding of institutions does not necessarily make space for a more authentic, egalitarian existence: if work and life have been made more flexible, people have also become unmoored, blown about by the winds of the market; if old hierarchies and divisions have been overthrown, the price has been greater economic inequality and instability; if the new system emphasizes potential and novelty, past achievement and experience have been discounted; if life has become less predictable and predetermined, it has also become more precarious as liability has shifted from business and government to the individual. It turns out that what we need is not to eliminate institutions but to reinvent them, to make them more democratic, accountable, inclusive, and just.

      More than anyone else, urbanist Richard Florida, author of The Rise of the Creative Class, has built his career as a flag-bearer for the idea that individual ingenuity can fill the void left by declining institutions. Like new-media thinkers, with whom he shares a boundless admiration for all things high tech and Silicon Valley, he also shuns “organizational or institutional directives” while embracing the values meritocracy and openness. In Florida’s optimistic view, the demise of career stability has unbridled creativity and eliminated alienation in the workplace. “To some degree, Karl Marx had it partly right when he foresaw that the workers would someday control the means of production,” Florida declares. “This is now beginning to happen, although not as Marx thought it would, with the proletariat rising to take over factories. Rather, more workers than ever control the means of production, because it is inside their heads; they are the means of the production.”²⁶

      Welcome to what Florida calls the “information-and-idea-based СКАЧАТЬ