MONOCULTURED

A while back I transcribed Walter Benjamins seminal 1936 essay "the work of art in the age of mechanical reproduction" by hand, recorded it in real-time and published it on my blog and elsewhere to be used as an introduction to writing art theory. It was titled "How to write like Walter Benjamin." The whole series spans 18 episodes, and makes for about 13 hours of video. I don't know that anyone has seen the whole set, and perhaps that also has a bearing on the discussion.

Hindsight is a mixed bag when it comes to explaining ones earlier motivations, so I won't try to explain how I came up with the idea or why I thought it worth to carry through. But the two years that have passed since make a dispassionate analysis easier, and I think I can see three ways to read the work – not mutually exclusive – which present it as a stop along a path rather than the final destination.

Perhaps it's telling that the version of the essay that I used for the project was chosen based on accesibility — certainly something which Benjamin might have found interesting — and you don't get much more convenient than Wikipedia, where I found the original link to the essay transcribed by Andy Blunden. (Erroneously, I claimed that he had translated it in the first couple of videos — but where he'd gotten the original text from is unknown since the link he provides to UCLA is dead.)

As a preamble to the explanations below, let's agree that doing no research at all on a text before embarking on a two month long art project — one of the core tenents of which is the bearing of authenticity on an artwork — is lazy in a stupid way. Benjamin is throughout the text concerned with how the "aura" of an actor is lost in the translation from stage to film, while my approach is to not even bother to check if the actors are switched out in the middle of the movie and their voices dubbed over.

With that in mind, let me offer three readings of "How to write like Walter Benjamin:"

1. First as humor

When it comes to artists doing theory or framing themselves within an academic discourse, it's easy to point to the Postmodern essay generator (1) and have a laugh at the convoluted language, never-ending name dropping, and the discourse by way of apophenia that is too often accepted for publication. But there are texts which actually say something about the state of the world or how we perceive it, and Benjamins is one of them. Therefore, everyone aspiring to write coherent, well understood and reasoned art theory, would do well to mimic his style and reasoning. And what better way than to transcribe it whole cloth?

Above all other considerations, the first thing which strikes me about the project is the deadpan seriousness of both the pretense and the execution of the project. On the face of it it's an instructional video much like any other you might find on Youtube or Vimeo, made by someone who takes their work seriously and has already accepted the framework of what they are offering as legitimate. There is no question in our presenters mind that what he is offering is a reasonable approach to learning how to write art theory.

The instructor conflates the two meanings of "writer" (as in "author" and someone who sets letters to paper) and sees himself as setting an example by showing you that he's actually "writing" the text, and to emphasise that it's "writing" and not "copying," he's doing it by hand no less!

It's not meant to be a parody of actual at theory instructions or criticisms; it's much more fun to view it as a documentation of an absurdist performance than a pisstake on the teaching of art theory to artists. Repeat a sentence enough times and the repetition takes on a meaning of itself, be it for humorous effect (2), as a means ot extinguish meaning as in Alvin Luciers "I'm sitting in a room" (3) or to make technology visible, as in Patrick Lidells take on Luciers original (4)

Perhaps the monotonous instructions can persuade you for at least a moment that actually, yeah, this might totally be a thing I could do. That would be fun.

2. Secondly, we can perhaps use this work to try the premise of Benjamins work — to see what happens with the aura of the text, or of him as writer, when someone else writes it verbatim.

One would have to assume that a text itself has aura, which is not something Benjamin mentions in the essay. The absence of references to classical litterature in his analysis, allows us to speculate freely — surely there is an aura of authenticity in a book, or does it merely exist in the act of writing? If it only exists in the act, how then understand the following quote, on the role of the author:

"Thus, the distinction between author and public is about to lose its basic character. The difference becomes merely functional; it may vary from case to case. At any moment the reader is ready to turn into a writer." (4)

This observation, combined with the assumption of the *act* of writing as being the moment where "aura" can be understood, would leave us with an understanding that *any* writing could be understood as containing more aura, more authenticity, than any printed — mass reproduced — book might convey.

Perhaps it's here that our instructor can be found — someone writing for the sake of the aura which writing bestows on him.

Should we assume the obverse, that the text itself is a "medium-free" object, having a self-contained aura or authenticity quite apart from it's means of dissemination, we would need to give reason to the special status of text which sets it's "aural worth" apart from other works of art.

By his own words, text might almost take the place of a natural phenomena — perhaps one might assume "thinking on paper" — when he categorically says of aura that:

"In the case of the art object, a most sensitive nucleus – namely, its authenticity – is interfered with whereas no natural object is vulnerable on that score." (5)

In Borges short story "Pierre Menard, Author of the Quixote," (6) he describes how the eponymous writer word by word rewrites parts of Don Quixote, but doesn't "contemplate a mechanical transcription of the original: he did not propose to copy it. His admirable intention was to produce a few pages which would coincide — word for word and line for line — with those of Miquel de Cervantes." Menard goes on to write parts of the original text, but even though the resulting text is exactly the same, Borges comments that it has different qualities which sets it apart from the "original."

In "Borges, a writer on the edge," (7) Beatriz Sarlo focuses on what Borges is actually suggesting in the somewhat absurdist description of Menards works, and writes that:

"The process of enunciation modifies any statement. As a study of linguistics in the twentieth century has emphasised, this principle destroys and at the same time guarantees originality as a paradoxical value which is related to the 'enunciation': it comes from the activity of writing and reading, not tied to words but to words in a context."

And this understanding of context is much the same as what Benjamin writes about an object of art having a certain position within society based on the societal norms.

"It is significant that the existence of the work of art with reference to its aura is never entirely separated from its ritual function. […] This ritualistic basis, however remote, is still recognizable as secularized ritual even in the most profane forms of the cult of beauty."

If aura is created in the ritual of thinking on paper — writing — we confer aura when writing; but if reading is a creative endevour, one where our approach and understanding of the text and the conditions under which it was created shape its meaning, the ritual we celebrate is the creative one, and each moment we reflect is a moment of creation. In this latter interpretation, an art object is imbued with aura at the time of "consumption" (viewing, listening, reading, etc.) rather than at the time of creation. I.e. we can't help but to be creators of aura most all of the time.

Or as Benjamin somewhat dramatically puts it:

"This image makes it easy to comprehend the social bases of the contemporary decay of the aura. It rests on two circumstances, both of which are related to the increasing significance of the masses in contemporary life. Namely, the desire of contemporary masses to bring things \"closer\" spatially and humanly, which is just as ardent as their bent toward overcoming the uniqueness of every reality by accepting its reproduction. […] To pry an object from its shell, to destroy its aura, is the mark of a perception whose \"sense of the universal equality of things\" has increased to such a degree that it extracts it even from a unique object by means of reproduction."

3. Thirdly, it's a presentation of art production as drudgery.

One way of reading the work is as a metaphor for what artistic work is, or could be, or ought to be understood as. The western celebration of the individual as a "free agent" in combination with the lingering societal understanding of an artist as a "free spirit," has built a cherished altar for the gods of creativity. Coupled with a competetive scene comprising millions and millions of creators of all strand, each vying for attention, novelty takes the lead.

If Benjamin complained about print transforming us all to writers, I would lament that global communications and the eyeball business-models are promoting the "barely-unconventional," and this has found willing adherents among artists who in this approach actually find a metric by which they can justify themselves as "useful."

The more mundane and boring we can make art, the more we will provoke a discussion on why we do it, and under what conditions it's most valuable to us. Ten years ago I had a notion that it would be interesting to cover a full grown pine tree with potatoe peelings — branch by branch, carefully minding the needles and peeling it all by hand — for no other reason than as a gesture of futility and human defiance in the face of death meaning. As art works go it wasn't much of an idea, but the sense of doing art *work* has stuck, and there's a sense that if I only put in my dues, I'll actually be an artist, and will in the process be judged on the merits of what role I have in society rather than the novelty of my work.

That is, if I do more boring art, perhaps people might leave me alone.

Mateusz Pozar

Sources:

1) [Note: The Postmodern essay generator reference appears to be missing from the original sources.]

2) For a comedic example, see the Radio Lab podcast episode "On Repeat," Internet: http://www.radiolab.org/2011/oct/04/repeat/

3) http://www.ubu.com/sound/lucier.html

4) Lidell, Patrick. I'm sitting in a Video room. Internet: (http://www.youtube.com/watch?v=icruGcSsPp0&list=UUZgmMxSCd6GyZzZ0kstVckw&index=13&feature=plcp )

0, 4, 5) Benjamin, Walter, The work of art in the age of mechanical reproduction. 1936. Internet: ( http://www.marxists.org/reference/subject/philosophy/works/ge/benjamin.htm)

6) Borges, Jorge L, James E. IRBY, and Donald A. YATES. Labyrinths: Selected Stories and Other Writings: [translated from the Spanish]: Edited by Donald A. Yates and James E. Irby: Preface by André Maurois. Harmondsworth: Penguin, 1970. Print.

7) Beatriz Sarlo. Borges, a Writer on the Edge. Ch. 2. Borges Studies Online. On line. J. L. Borges Center for Studies & Documentation. Internet: (http://www.borges.pitt.edu/bsol/bsi2.php)