Karaoke Culture. Dubravka Ugrešić

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СКАЧАТЬ that the game is an extension of themselves, and that in the world of the game they are more than they are in the real world. Coming from someone who is confined to a wheelchair, these reasons would be understandable, but they are terrifying when offered by healthy adults. Most of the gamers live with the consequences of their obsessive connection to a fantasy world and disconnection from the real world—unemployment, divorce, suicide, alienation—the very things that accompany any kind of severe addiction. Obsessive gaming changes one’s perception, hearing, sensation, sense of color, and perspective—one addict confesses that in his first days of abstinence it was the real world that seemed fake. Other gamers say that in the virtual world they’ve struck up partnerships and friendships that are more enduring than those they have had in the real world. “We’re alienated,” says one gamer, “but connected, because the game is a safe place to get more intimate.” The gamers band together, meet new people, set up associations and virtual unions, and sometimes even meet in real “parallel” life. Gamers share an intimate bond with their avatars, which they experience as the better part of themselves.

A Wired Magazine article entitled “How Madison Avenue is Wasting Millions on a Deserted Second Life” and published in mid-2007 claims that eighty-six percent of Second Life users have abandoned their avatars, and that corporate investment in the venture has been a fiasco.[2] “It’s really the software’s fault,” said the president of Linden Lab. Users returned to their First Life, impatiently waiting for better software solutions in their Second Life. In the now deserted Second Life a user could only have a single avatar. But Sybil had sixteen.[3]

      Who’s What to Whom?

      Woody Allen’s story “The Kugelmass Episode” revolves around a middle-aged professor of humanities who teaches at The City College of New York. Bored with his life and marriage to Daphne, Kugelmass wants a romantic escapade. At Kugelmass’s request, and assisted by a magic cabinet, the magician Persky teleports Kugelmass into the virtual world of Flaubert’s Madame Bovary. Kugelmass meets Emma Bovary, wanders the streets of Yonville with her, and falls in love. Emma, however, wants to see New York, and with the help of Persky and his magic cabinet is teleported there. After a while she starts to tire Kugelmass, and so he asks Persky to send her back into the novel. Insatiable, Kugelmass soon requests Persky to get him into Philip Roth’s Portnoy’s Complaint. There is an explosion during transmission, the cabinet catches fire, Persky dies of a heart attack, the whole house goes up in flames, and Kugelmass is forever stuck—not in Portnoy’s Complaint, but in a Spanish language textbook, chased by the irregular verb tener (“to have”).

      Allen’s story was first published in The New Yorker in 1977. Today, thirty years later, its anticipatory charge is startling. Like Kugelmass’s, our time is stuck, hounded by the irregular verb tener. In the story, as in interactive virtual worlds, no one is left unaffected. Every time Kugelmass is magically transmitted into Flaubert’s novel, anyone reading the novel anywhere in the world has to read pages of bizarre dialogue between Emma Bovary and a character that wasn’t even in the novel, a certain Professor Kugelmass. In his little comic caper Woody Allen has neither the time nor inclination to ask questions about the nature of the interaction, which in the intervening time has become known as “participatory culture.” Allen’s story was written in a different, pre-Internet context, when postmodern artistic practice (film, literature, visual art) toyed with the concepts of metatextuality, intertextuality, citationality, and the canon. Artistic and aesthetic canons still existed back then, their subversion a legitimate part of artistic practice. Today, thirty years later, the Internet, like a giant vacuum cleaner, sucks up absolutely everything, including the canons. The complex dynamics of turns and shifts take place in the interaction between the marketplace, the Internet, and the Internet user. In this process the market isn’t a producer of goods, and neither are Internet users passive consumers. One feeds the other, and one feeds itself on the other. In spite of their incompatibility, Emma Bovary and Professor Kugelmass are still “old school” lovers. Today they both are Wikipedia entries. Whether anyone will ever bring them together or separate them depends on the good will of AA, the anonymous author. Because AA is this beginning of a new cultural alphabet. Whether this alphabet will also be called “artistic” is hard to say.

      Incidentally, as far as karaoke goes, there’s a new gizmo on the market, the Vocaloid, a vocal synthesizer application that was developed by Yamaha. For the time being the anemic digitalized voice seems best suited to anime characters whose eyes are twice as big, round, and moist as Bambi’s. But, any day now, imitating cutesy synthesized voices will no doubt be all the rage, all over the world. Maybe some plastic surgery clinics already offer clients eye-enlargements and socket sculpting so they can look like their anime heroes. Professor Kugelmass on the other hand—he’s out of luck. He lived in postmodernism, in the pre-Internet age, at the very dawn of the digital revolution.

[1]The cosplay craze appears livelier in Japan than anywhere else. The following is an invitation to humanities scholars to present papers at a conference entitled Cosplay: Media, Identity and Performance in Japan and Beyond at the Institute of Comparative Culture at Tokyo’s Sophia University: “A vibrant fan culture has developed around manga, anime and videogames, and perhaps the most visible indicator of its presence is ‘cosplay.’ A portmanteau combining ‘costume’ and ‘(role)play,’ cosplay is for some people almost synonymous with Japanese fandom, but its roots are in sci-fi conventions in the United States. Connected with the rich media scene in Japan, the practice of costuming as favorite characters took on a life of its own. Conventions can draw 14,000 cosplayers, and websites over 200,000 users. The annual ‘cosplay market’ is estimated at $350 million. For a short time there was even a ‘professional cosplay course’ offered by a trade school. And this enthusiasm is fast spreading around the world, as evidenced by the annual World Cosplay Summit. The quality of costumes and passion of their wearers continues to draw media attention around the world. Unfortunately, cosplay has yet to draw much academic attention, despite the potential wealth of insights to be gained. This conference brings together scholars from a variety of backgrounds to consider not only cosplay, but also intersections with fashion, subculture, performance, identity and gender.”

[2]Second Life might currently be a fiasco for investors, but it’s fertile ground for academic research. Zoe McMillan and Steorling Heron recently proposed a collection of essays entitled Challenging the Virtual: Women’s Cultural Experience in Second Life and sent out a call to fellow female academics to contribute chapters on the following topics: SL Economic and Business; SL Artistic and Creative Expressions via Building, Scripting, Animation; SL Subculture Identities (for example, Gorean, Furry, Neko, Sci-fi, Borg, Tinies, Roleplay, Child Avatars, etc); SL Relationships/Defending Personal Boundaries (Intimacy/Privacy in Digital Environment). Concerned as it is with these two diligent academics this footnote is not meant to be ironic. The fact is that from the beginning of time humanity has used religion to passionately and devotedly live parallel lives. The mere 2.2 billion Christians currently on planet earth believe in the story of the Second Life. The fact that Second Life the computer game differs slightly from the religious concept is quite irrelevant. The heart of the matter is that the human mind has always been ready to teleport itself into other worlds. And in this respect, the thesis that Google is actually the Heavenly Father is also more plausible.

[3]In the early seventies the psychiatric case of Shirley Ardell Mason, better known as Sybil Isabel Dorsett, aroused unusually widespread interest, her rise to infamy helped by a bestseller written by her psychiatrist, Cornelia B. Wilbur, and two movie adaptions of the book. Sybil’s diagnosis was “multiple personality disorder” (now known as “dissociative identity disorder”), and she was reported to carry sixteen different female identities within her. Interestingly, Sybil’s case inspired the computer security term “Sybil attack.”

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