Narcissus Taking a Selfie

I posted on academia.edu my short playful writing on selfies. it is currently under consideration in one new anthropological internet venue; I have not heard from them for a while. I first presented my selfie project at John Hartigan’s class last year as a talk, and here is finally a writing:

Selfie in the Interior: Narcissism and Its Cultural Critique

“Persistency of mirrors is known to everyone as a quality of re-demonstrating a looker, always, to the looker. Narcissism, “destined to oneself” (Merleau-Ponty, The Visible and the Invisible, 1968, 249, quoted by Derrida, Memoirs of the Blind, University of Chicago Press, 1993), is the plague of the modern times, critics fear. Self-portrait in the time of proliferation and ubiquity of technology emerges on a verge of narcissism and cultural critique of narcissism, as [that] what appears to be a result of the collaborative struggle between two discourses, disproving and supporting each other. The cultural critique of narcissism is a Narcissus itself: it is undetachable from the object at which it looks. Whenever Narcissus turns, it is always Narcissus that he sees. Whenever the conversation about selfies starts, inevitably someone points out or implies that it’s a morally questionable enterprise. (“Self portrait of NN knows it,” Derrida would have said.) Yet… What is there to be painted except for self-portrait? What is there to be taken if not selfie?”

Selfie is an ideal ruin. For tomorrow self is dead.

Archeology of the Robotic

The archeology of robots unfolds robotic creatures as an object traversing spaces and time; humanoid robots are nostalgic objects. Employing Donna Haraway’s (1991) notion of cyborg, I ask where is the division between human and non-human, alive and dead, animate and inanimate, is situated now, in the anthropocene eschatologies? Where do we transgress these digressions, with our fascination with phones, which create the affect of interconnectedness with the world but simultaneously alienate us from what might be called “real” experiences of presence? How do we interact with robots?

The phones and other devices, starting with electronic pet prosthesically standing for the figure of lack and allowing to become a caregiver of nonbiological entity, like Tamagotchi (Allison, 2006, 2013), account for our fascination with self-representation online, including the practices of selfie-taking and checking-in-ing in the places visited and consumed. By constructing identity through the means of sharing and reblogging and thus co-authoring of the content, we are thoroughly less (or more) or rather otherly human than we were but twenty years ago.

However, robots already existed at the time, if not constructed, than envisioned. They went through the epochs changing appearances, gender, and sexuality: androgynous, manifestly feminine, like early “maids,” and exageratedly masculine, like transformers from the planet Cybotron. Racially, contemporary robots are overwhelmingly “white,” which corresponds with the politics of racializations and power dynamics.

Cyborgs emerge as a response to disability in cases of the transplantation of artificial heart or employing prostheses. Robots still belong to the future, yet they visibly mark our presence. The transformative power of the machines, toys, gadgets, tools, has been long employed by humans in order to enhance the capacities of the body and increase production of goods. Humanoid robots were envisioned as forms intendedly anthropomorphic, and pet robots are often caninomorhic (see BigDog).

The feeling of mysterious horror, which robots excessively resembling humans, trigger, is known as uncanny valley; a poetic and space-related metaphor. This is the affective state where curiosity, fear, dread, and denial are mixed together.

Robots challenge our understanding of moral and become the subjects in courts, changing practices of law and producing precedents (Calo, 2016). Robotic disembodied voices, like Siri, are interrogated by users to fulfill erotic fantasies, and become the absolute geisha in the frustrated dreamworlds of unattainable desires.

Robots explore the surfaces of planets and depths of the oceans, are used in military actions, droids become the ideal apparatus of surveillance embodying state sovereignty, driverless cars and planes provoke fear, spell checkers influence writing, ubiquitous video cameras entice paranoia, agglomeration of devices serve as the machinery of collective memory and archives. This is the nascent world we are inhabiting, technology creating infrastructure and shaping interactions merging public and private into what I would call pubvate. As is often the case, while science, computational and engineering technologies build towards creation of the anthropomorphic robot, the quick, liquid imagination of mass culture generated tremendous amounts of multifarious robotic creatures.

Robots are hypothesized to replace the whole clusters of human laborers which were previously considered within the realm of human creative genius, such as doctors (Cohn, 2013) and translators, and even writers, lately, with a program having written a novel metapragmatically called “The Day A Computer Writes A Novel.” As during the industrialization the machines had replaced the weavers, dispossessing human workers, the new wave of technologization might dispossess the new clusters of workers. Additionally, biomimicking robots start replacing animal agents in scientific research, including medicinal. What does the world of the future look like, with the the increasing presence of robots and humans’ drift towards becoming more cyborgian, and how this vision of the future influences and shapes our presence?

References

Haraway, Donna. A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late 20th Century. Springer Netherlands, 2006.

Allison, Anne. Millennial Monsters: Japanese Toys and the Global Imagination. University of California Press, 2006

Allison, Anne. Precarious Japan. Durham and London, Duke University Press, 2013

Calo, Ryan. Robots in American Law. Talk at the University of Texas in Austin, 3/22/2016

Cohn, Jonathan. “The Robot Will See You Now.” The Atlantic, March 2013. http://www.theatlantic.com/magazine/archive/2013/03/the-robot-will-see-you-now/309216/ [retrieved 4/2/2016]

Selfie: Politics and Poetics of Self-Representation