From Passive to Active Spectacle: Afterimages of the LA Riots

via bayofrage.com  

[written to commemorate the 20^th anniversary of the LA riots, one of the most significant events in recent US history – r&d]

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LOS ANGELES, March 3, 1991 – On the shoulder of the freeway, police are beating a man. Because we are in the US, and because the man is black, we will know that this is a routine event, an ordinary brutality, part of the very fabric of everyday life for non-whites. But something is exceptional this time. There is an observer, as there often is, but the observer holds in his hands an inhuman witness, a little device for producing images which are accepted as identical with the real. The images – grainy, shaking with the traces of the body behind them – enframe this event, defamiliarize it, make it appear in all its awfulness as both unimaginable singularity and example of a broader category of everyday violence.  The recorded beating of Rodney King marks, as many have noted, the beginning of one of the most significant episodes of US history. But few have examined this event in terms of the transformative effects it exerted upon contemporary spectacle and its would-be enemies. By spectacle, we mean here those social relations and activities which are mediated directly by the representations, whether visual or verbal, which capital has subsumed (that is, remade according to its own imperatives).

For us, the advent of the Rodney King video marks the first major shift in the political economy of spectacle, which we choose to describe as a passage from passive to active spectacle, from spectacle as pacifying object of passive consumption to spectacle as the active product of the consumer (whose leisures or recreations have long since become forms of work). In its classical form, spectacle creates a situation in which “spectators are linked solely by their one-way relationship to the very center that keeps them isolated from each other” (Debord.) But at a certain point in its development, spectacle dispenses with the need for centralization, finding that passive consumers can quite easily be recruited to the production of spectacle. The shift from unilateral toward multilateral relations does not promise an end to isolation, but rather its perfection. We might think of the distinction here as the difference between the television screen and the computer screen, but since we are talking about a set of social relations as much as technological apparatuses, we should be careful to avoid identifying such relations with any particular technologies. The video camera is merely one of many devices which assist in the transformation of administered life into self-administered life.

Das Kapital study group, session eight, Fall ’09, NYC. Chapter Three, special theme.

Our group convenes this week and begins with a discussion and celebration of the latest events from comrades in the West and the possibility of further accelerations of struggle in our own vicinity. We respond to a series of questions posed by a Greek bourgeois newspaper concerning their year of insurrection and revolt. Our attention then turns to our weekly collective study. This week we prepare to continue reading chapter three.

We review, recite and observe with a particular emphasis: the capital process is masked by its constant transformations into concrete particular modes of existence; the commodity’s dual aspects are masked by their existence in the equivalent and relative forms as only a use-value for the reciever and only an exchange value for the transmitter; the labor and marginal theory of value of the political economist is a mask that freezes time as opposed to the historically dynamic abstract and socially necessary labor time at the root of the value of products; capital’s money-form as wages for the proletariat mask their role in the circulation of variable capital as drafts for means of subsistence as opposed to money as disposition for productive consumption, for the capitalist; convention, culture and juridical activity mask the productive-historical factors that are behind them leading to bizaare rituals and value systems; markets mask the myriad shifts in supply and demand for countless productive activities which we lose track of and therefore control over, passively deferring to the inexorable spiral of self-valorization; exchange masks the intentions and concrete conditions of production; etc.