Tag Archives: Kelly Pendergrast

failure / retrieval

Strange vibes in me at the moment. Part of that is adjusting to the sudden (albeit welcome) structure of a full-time job, and with it the sudden proliferation of deadlines for projects in which a significant number of the moving parts are people, and hence priorities and possibilities shift suddenly in ways you weren’t necessarily planning or preparing for. No tiny violin, to be clear; just noting the novelty of this for someone who spent a real long time operating as a box-room annex to almost every organisation they were involved with. There’s a lot of logistical levelling-up to be learned, here, and it’s taking a lot out of me, despite my efforts to take time off and get good rest.

The ineffectiveness of the latter in particular leads me to suspect I’m under the weather in some physical way. There’s a lot of anxious talk at the moment about Long Covid, which—without meaning to demean that experience for anyone going through it—comes across a lot like heretofore fortunate people facing the prospect that maybe illnesses have a long tail. Post-viral fatigue syndrome never got much press before now, beyond a vague insinuation that its sufferers should maybe get their shit together, or take care of themselves better, or maybe both… and hey, remember the “yuppie flu”, now better known as chronic fatigue syndrome? It’s as if even the stories we tell around illness need some sort of identifiable (and, crucially, nameable) black-hat bad-guy, a clear linear causality, before we’ll start to take them seriously.

I had viral pneumonia back in 2016, and it took me literally months (and a mental breakdown, and an epochal fight with my mother) to realise that maybe it was something more than just a cold that would’t shift. The antibiotics I was given cleared it out, but also napalmed my intestinal biome in a fairly indiscriminate way—perhaps because I’d not taken antibiotics in, I don’t know, probably decades. So the pneumonia went, but for a year or more I was prone to every passing lurgy that I encountered, and would find that for months at a time I was tired in a way that sleeping couldn’t cure, hungry in a way that eating couldn’t sate, low for no concrete reason, fogged in the brain and frustrated by it. It comes back from time to time, too—just as it has at the moment.

Which is to say: I recognise the symptoms of Long Covid, and believe them to be both genuine and (likely) under-reported. But I don’t believe them to be unique to Covid. So perhaps one silver lining to the thunderhead weather-front of the pandemic is the prospect that we’ll start taking seriously the notion that the line between acute and chronic malaise is not so clear-cut as has tended heretofore to be assumed. We still understand so little about viruses—the ones outside of us, and the ones inside of us. Hopefully we still have time to learn. In the meantime, I’m trying to get over the self-accusatory sense of my being a lazy malingerer, and do the best I’m able to do given my current capacities. Comparisons are invidious, of course—but they’re also fundamental to a system in which the calculation of value is the unacknowledged starting point for almost every action we undertake. Something something material relations between people something.

At the same time, remembering that the mental and emotional can affect the physical just as much as the other way around is something I’ve literally made notes-to-self about, because it’s easy to forget that the world has its ways of laying you low. Not without a certain sense of guilt, I’ve largely cut myself off from UK-based media, but still the stories seep through nonetheless—and they in turn unlock echoing chests of memory, both recent and distant, and with them feelings of loss, regret, failure… and of lost opportunity, both individual and collective. So there’s a weird sort of comfort in seeing that someone else is having a similar experience.

Then also there’s the gifts of synchronicity, my watchfulness for which—yes, a form of magical thinking; so sue me—has become something of a lifeline, intellectually and emotionally. After my recent (and hugely gratifying) encounter with Kelly Pendergrast’s writings, I remembered that I’d stashed some earlier pieces of hers away to read when I had more time. And so I made the time this morning on my commute, and found…

Famously, the start-up world lives and dies on its storytelling. Pitch decks paint a picture to potential funders. Product websites disclose and obfuscate in equal measure. Most crucially, start-up founders need to be able to craft a personal narrative and backstory that will win over investors and early hires alike. These story formats tend to follow the contours of the Hero’s Journey as described by Joseph Campbell. In this narrative format, success cannot come easy: a trial by fire — a period staring into the abyss — is required before the hero returns victorious, killer app idea in hand. And so, founders learn to frame their stories in a way that highlights and valorizes their moments of past “failure” (a startup that fizzled, an acquisition that fell through, a co-founder that flounced).

… well, OK, first I found something self-aggrandizing, namely someone making an argument I’ve been making for quite some time—though the originary credit in my case (and perhaps also in Pendergrast’s?) is very much due to Saint Donna and the Starbear. But this piece soon goes off somewhere else, somewhere strange and (strangely) timely:

… a very different kind of “pro failure” theory and rhetoric emerged in the ’90s and 2000s. Queer writers, activists, and artists (often excluded from mainstream institutions and success for reasons listed above) have embraced and reclaimed failure, theorizing a specific modality of “queer failure” as art form and as survival tactic. In opposition to tech failure (narrativized as a painful-but-necessary station of the cross that fosters wisdom and tenacity), queer failure is deviant, risky, and oppositional, shaped by those who’ve found their future always-already nullified by capitalism’s normative demands. Queer failure is also utopian and visionary. Without the option to slot back into the mainstream, failure becomes a point of departure, a rupture, a sideways trajectory into something new. There are futures beyond no future.

I’m no scholar of queer theory, let alone queer failure; nor am I one of Black utopias (to the extent that I may be mislabelling an entire school of thought in my ignorance, here, though with what I believe to be good intentions). But I nonetheless leapt instantly from this riff to Ryan Oakley’s retrospections, which seem to be a lament for the loss of a science fiction informed by (or perhaps just parallel to) the Black utopias of early Detroit techno, and perhaps also by the unruly chaos of what Simon Reynolds and others refer to as the hardcore continuum of 90s (post-)rave music:

I wanted and expected some SF publisher to release a series of cheap-ass pulp paperbacks set in the Deltron universe. Another series for Kool Keith. Like everyone kept talking about science fiction dying and I was like — the fuck? There’s plenty of drugged up kids who love the shit and are listening to sci-fi music all the time. Get in on that.

[…]

Like, I just kind of took it for granted that written sci-fi would be part of that. Took it for granted that sci-fi was some weird counter-cultural drug product. Like, there was the straight and square nerd shit, your hard sci-fi and space operas, which was like exotica or whatever and okay in their own right, but you had your hippie sci-fi, then your glam and punk and goth sci-fi. Sci-fi was dime store surrealism. Just vulgarized high art and I like that.

I just really thought there was just going to be some sort of punky-rave, hip-hop sci-fi. Abrasive and social and shit but with some funk, you know? It just seemed natural. Seemed inevitable. There were even some indications that it might even be incoming. Coyote Kings by Minister Faust, Brown Girl in the Ring by Nalo Hopkinson. They kinda had the sensibility and perspective. It was about people, outsiders, the city, and it felt modern.

It bears noting that I was way behind this curve in two senses: the closest I came to that sort of sf in the 90s was Jeff Noon, and maybe that’s as close as the publishing world got to it back then, too; furthermore, while I was splashing around enthusiastically in the more downtempo end of breakbeat electronica at the time, I was and still am (and likely always will be) a hoary old rocker at the core. But I nonetheless recognise (by its absence in sf) that sense of outsiderdom Ryan’s talking about; the early cyberpunk stuff had some of that, and even some of the later stuff (like Paul McAuley’s late-Nineties novels, f’rex), but—like any subgeneric style—it soon became reduced to an aesthetic, reproducible, bought from the rack. (And I’m reminded now of perhaps the most scathing book review I’ve ever had published, whose tone I still regret somewhat, but whose take I stand by to this day.)

That said, there are signs that, much as the musical aesthetics of the 90s are being revisited and retooled by younger generations, cyberpunk is being dusted off and re-punked by writers dissatisfied with both its past and the present alternatives; and I know a lot of scholars in the field are going through a process of radically reassessing the established readings of the genre and its canonical texts. Tim Maughan’s work wouldn’t exist without cyberpunk as a problematic precursor, nor M T Hill’s, nor Carl Neville’s, nor Annalee Newitz’s, nor Charlie Jane Anders’s, nor nor nor… and that most or all of these writers wouldn’t self-describe as cyberpunk rather illustrates the point. The aesthetic is brittle enough to be re-decomposed into its constituent tropes once again, which means that the underlying structures can be built in new shapes.

The outsider status of many of these authors—whether in terms of class, gender, race, sexual orientation, or some intersectional mix-up thereof—is thus perhaps no mere coincidence. Pendergrast again:

For those stuck outside of the normal, queer failure offers instead to explode the normal and to explore modes of being beyond capitalism, in ecstatic temporalities or alternative kinships or in refusing to work. To embrace failure is a vulnerable act that demonstrates solidarity with other “failed” people — from radical crips to refugees — and builds space to imagine an identity, and a life, outside the structures that would punish you for your transgressions. Maybe, suggests Halberstam, “in losing we will find another way of making meaning,” one in which “no one gets left behind.” Queer failure imagines a future beyond the current regime, and a life where failure can be ecstatic, collective, and radical.

And what is that current regime? Oakley:

I can kind of picture the world where sci-fi went the way I wanted it to go and the way I thought it would go. About now, we’d be getting shows in Deltronverse or at least totally infused with that sensibility instead of more Trek, more Star Wars, George fucking Martin, and the rest of it, sound-tracked by David Bowie’s 1970s musings about Mars. And I’m not even really against these things. But, holy shit, it would be nice to be able to see these people and their works as respected ancestors. We can’t even do that. We have to labor forever under their senile rule. I mean, I feel like Del and others showed us the way. The way was squandered. Just totally fucking squandered.

I’d be the first to say that generational theory is, if not utterly useless, then for the most part a marketeer’s way of thinking about demography that causes as many problems (or more) than it solves. But when I catch those stories leaking across the North Sea from the UK, and the ones from the US, and then I read a sentence like “labor forever under their senile rule”, I’m like, yeah. That’s where we’re at. We’re still dreaming those futures beyond The Future, but for so many people there’s so little space for dreaming, so little slack in the capitalist-realist circumstance. Hauntology is thus less a failing or a mode of nostalgia than it is the only game in town. What else can you do with the ruins of The Future than populate them with ghosts of other futures foreclosed upon?

Of course, such a circumstance cannot persist forever, in the truly eternal sense. Demography is destiny, and the Boomer hegemony—in sf, as in the world more broadly—will eventually fade away for the most obvious of reasons (though not without a fight, I fear). In both cases, however—though surely more pressingly in the latter—the question is what will remain to the rest of us once we finally slip the reins.

hauntological metasystemics

I’m cited* in this piece by Kelly Pendergrast at Real Life, but that’s not the (only) reason I’m clipping from it; I’m citing from it because it’s really good, and because it takes ideas from my heretofore most completely ignored journal paper and takes them exactly in the direction I hoped people would take them. So yeah, self-aggrandizement, sure; guilty as charged. But Pendergrast’s point, and mine, is that we’re all in this together—not because some ham-faced PPE graduate thinks saying so might make it so, but because we sprung the trap of cyborg collectivity on ourselves long ago, and are only now really starting to realise it. Therefore, anyone advancing that same understanding should get some signal boost. (Not that I’m much of an amplifier these days, but hey; I had my time.)

And if they come at that understanding through a haunted-house metaphor, well, so much the better:

In the real world of the cyborg collective and its composite parts, the horrors of the house are entirely non-metaphoric. Turn a tap in some parts of Flint, Michigan, and poisoned water still flows out, years after the city’s water crisis became a national disgrace. Plug in a power cord anywhere, and the electricity that flows your way might be fed by atrocities carried out in your name at the other end of the tubes: black lung, denuded environments, death. Unlike the privatized horrors of storybook hauntings, the spirits that animate my house exist on the same timeline, as part of the same networked system as I do (hello sanitation engineer, hello bird flying splat into the wind turbine, hello coal miner), at the other end of the tubes, feeding my housebody or failing it.

I love haunted house stories. Their capaciousness holds whole histories of private trauma and Freudian neurosis, and reflects myriad social concerns about the function of the nuclear family and the horrors at its heart. But the ghost story has limited utility in reconnecting the animate house to its material grounding and political economy. No house is private. It may be purchased, and thus legally private property, but it doesn’t stand alone. Through its extending wires, pipes, inputs and outputs, the house (with few off-grid exceptions) is tied up in the cyborg systems of the city and the supply chains and logistical inputs that extend around the globe. Inside the house, the comfort and nurturing care I feel is a product of the infrastructural and sociotechnical systems that rely on the work of many others.

That riff about house-as-property is one that I’ve wanted to follow for a while, but theory work has necessarily taken a backburner while I concentrate on the work I’m actually funded to do… but there’s an interesting counterconceptualisation via the Haraway/LeGuin complex (in that LeGuin suggested the house might be seen as another of her “carrier bags”), and from my mentor and friend Zoe Sofoulis, who has written on container technologies from a feminist standpoint.

Containers and other infrastructures of storage are an interesting wrinkle for my theory, because they seem to break the rule that infrastructures either transport or transmute–but if we consider transportation as a four-dimensional phenomenon, then the container (and particularly reefers, and other forms of storage which preserve as well as protect) does indeed enact a transportation, albeit one with a velocity of zero: storage moves things through time without moving them through space.

(Preserving forms of storage are thus actually decelerative: they slow down the effects of time on that which is stored. When the container itself is then accelerated through timespace, you get an extension of the distance that the stored thing can travel before decaying. This all plugs in nicely to that Marx-via-Harvey thing about infrastructure warping timespace… and, now I think about it, will come in handy as part of a paper I’m currently co-writing on packaging and plastics. Turns out there’s a use to this thinking-out-loud business after all!)

Anyway, enough of my waffle—back to Pendergrast, who is more interested in the increasingly concrete (pun not entirely unintended) political ramifications of that dawning realisation of cyborg collectivity, and also shares some concerns about what Tim Carmody neatly popularised as the systemic sublime:

Wallowing in the logistical sublime can lead to what Matthew Gandy describes as “epistemological myopia that privileges issues of quantification and scale over the everyday practices that actually enable these networks to function.” But I get it. And I’ve felt it: the uncanny mystique of larger-than-life steel and concrete power plants, or the gut-drop of standing on the edge of a dam spillway, imagining yourself slipping over and sluicing into the deep canyon of water below. In part, these fantasies of the sublime are a symptom of our alienation from infrastructural systems and the powers that animate them. If it’s not clear whose interests infrastructure serves, and how our own lives and housebodies are enmeshed in the macro systems, the only thing left to do is spectacularize, fetishize, or destroy.

That passage really resonated, perhaps because I’d only yesterday seen the press blurb for a new book by Michael Truscello, in which…

… he calls for “brisantic politics,” a culture of unmaking that is capable of slowing the advance of capitalist suicide. “Brisance” refers to the shattering effect of an explosive, but Truscello uses the term to signal a variety of practices for defeating infrastructural power. Brisantic politics, he warns, would require a reorientation of radical politics toward infrastructure, sabotage, and cascading destruction in an interconnected world.

And part of me is all like “yay, someone’s taking this stuff seriously!”, but the other part is like “uh, I’m really not sure advocating sabotage and destruction of the metasystem is a good move”; I’ll wait until I’ve read the thing before calling it either way, but given the very clear illegibility of infrastructure to the majority of citizens, this is a bit like telling an astronaut to stick it to his boss by poking holes in his spacesuit.

Pendergrast, however, is taking a rather more nuanced look at the same issue:

I want more for us than to spend every precious moment scrambling to arrange childcare or make sure our friends don’t get evicted. Collective care without the collective assemblage of infrastructure is near impossible, so we need to figure out how to maintain the systems that still function, and how to fix the ones that are broken or working against us.

In some cases, pieces of the existing collective cyborg will need to be dismantled. The pipelines that cut across Native land and spill oil onto the prairie: those can go. The highways that slice through neighborhoods, benefiting those on one side of the divide while immiserating those on the other: those can go too, ripped up for barricades and projectiles, “the use of the city against the city, in the name of the city.” Other parts can stay but must be redistributed, brought into collective ownership so the waters and warmth and phone lines are shared equitably and wrested away from the profit motive. Infrastructure is a massive investment, and much of that investment has already been made. To maintain it, to take care of the far-reaching tendrils of the homes that sustain every day, is the best way to respect what we’ve already created, already ruined.

Far from the spirit world of the haunted family house, the housebody and its appendages are earthed and rooted in material space. If the house must be imagined as a womb, perhaps that’s OK: the parent/fetus relationship was never a private relationship either. The parent eats, drinks, connects to the appendages of the collective cyborg, in order to nourish and nurture the creature within.

No surprises with the shout-outs to maintenance; Shannon Mattern has a posse. (And there might be something that could be done with Clute’s notion of Bondage, which is of course a concept from his critical theory of horror… ) But that haunted-house/parent-fetus figuration in Pendergrast’s piece, damn, that’s a work of art. It’s an amazing and humbling thing to see your ideas reflected back at you, but made better.

( Disclaimer: yeah, I know I’m being very loose by putting “hauntology” in the title of this post, even if we think about the post-Fisher understanding of the term… but nonetheless, I think there’s a sense in which the now-betrayed promise of infrastructures as utilities—available to everyone, well-maintained and fairly priced, etc etc—could be argued to be the unacknowledged base layer of all those foreclosed-upon futures. Or, more simply: I can probably make a case for it if pressed, and no one is likely to press for me to do so anyway, so, yeah, it’s staying. )

[ * – I owe not just my awareness of that citation, but the citation itself, to Deb Chachra, whose fastidiousness at attributing her sources is exemplary–particularly in the context of an academia in which, as one has slowly come to realise, such fastidiousness is often the first thing to go overboard in the race for recognition. So thanks, Deb, and thanks, Kelly Pendergrast. You’ve made a marginal theorist feel momentarily good about his work. Thanks also to Jay Springett for sending me the link as well. Something something power of networks something. ]