Batman Live?

Several weeks ago, my family and I were able to catch a performance of the touring stadium show Batman Live (English site here, German here) in Hamburg. All in all, it was lots of fun. And it also happens to tie in with my current research on plurimedial serial figures. I had planned, therefore, to write a sort of review of the show, but as I can’t foresee finding the time to do so anytime soon, here are a few scattered thoughts.

As the title Batman Live indicates, the show is all about “liveness,” but the cultivation of the latter, which might be said to constitute the show’s main conceit, involves the performance in all sorts of paradoxes. One might, of course, say (with reference to Derrida, perhaps) that all performance, insofar as it involves the iteration of a script, renders “liveness” problematic, as the present is bound up in the pastness of the patterns and discourses that it repeats. But the paradoxes of Batman Live are much more concrete than all that…

By what means does Batman Live contrive to make Batman live? Naturally, by employing a live actor to embody the figure on a physical stage. “Live” is here contrasted with “recorded,” and it would seem that film, which also employs live actors (at least sometimes) but preserves their actions for later playback, is the particular medium of reference here. (Incidentally, film serves a double role here, as the show undoubtedly seeks to profit from the popularity of Christopher Nolan’s Batman films, while defining itself against them with the implicit claim that “more live” = “more real” or more spectacular.) But, at least, in the German-language version I saw, this claim to liveness is undermined with the very first words uttered on stage, as the actors quite clearly lip sync a pre-recorded soundtrack.

Furthermore, the stage/screen dichotomy as a basis for the claim to liveness is unsettled by the presence of a gigantic digital display behind the stage. We’re used to this, of course, from big-budget musicals and, increasingly, even smaller-budget theater productions, but the backdrop in this case is used to make constant reference to other media (especially to comics and video games), the pre-existence of which must be seen to complicate the purported “liveness” of the performance.

For example, when Batman and Robin race away in the Batmobile, exiting the stage through one of the many discreet passageways that open up when necessary to allow traffic onto or off of the stage, their high-speed journey to Arkham Asylum is continued onscreen, framed quite obviously in the visual forms typical of digital racing games. (The layout of Arkham Island and the interior of the asylum, as depicted on the screen, in fact seemed to be pulled directly from the console game Batman: Arkham Asylum; an uncanny sense of recognition, an identification of the digital backdrop with my own TV screen hooked up to a PS3, transported me momentarily out of the arena and into my own living room.) The backdrop is also used for the purpose of narrative ellipsis, as a means of summarizing the events that occur between on-stage scenes; significantly, this takes place in the idiom of graphic narrative: we see digitally animated comic book pages flipping, the virtual camera zooming from panel to panel, revealing what happens “in the meantime.” Indeed, one might claim that the “meanwhile” is the temporal register that superhero comics in particular have perfected more than any other medium; such direct recourse to it, though, radically unsettles the here and now of the “live.”

On the other hand, though, we might say that these intermedial references are not so much at odds with, but in fact an integral part of the performance’s cultivation of “liveness,” which consists not only in the present-ness of the actors and their actions in a physical space shared by us, but precisely in the act of “bringing to life” the places and events depicted in film, video games, and comics — effectively imbuing these media with life by expanding them onto the stage, where Batman, Robin, the Joker, and others relate to the (intermedially determined) screen as part of their (diegetic) world.

Furthermore, this permeability of the screen, which alternates between embodying an expansion of diegetic space and an extra-diegetic, specifically narrative function (with concrete references to the narrative/representational techniques of other media) is caught up in paradoxes much like those informing the deployment of 3D techniques and technologies: they, too, oscillate between a) claims of establishing an intensified immersive experience that would bring represented characters and events to life for us in an unprecedented manner, and b) an emphasis on the unprecedented nature of the whole affair, a celebration of the technological infrastructure that enables such spectacles, and hence a foregrounding of the event itself in a manner that is radically at odds with the notion of “immersion.”

Indeed, the discourse of “immersive experience” is referenced in the video clip embedded here, where the “physicality of the stage” plus the awe-inspiring technology are foregrounded, but purportedly “wrapped up” in an immersive “package.” I am inclined to believe that this kind of equation never adds up — and that it’s never in fact meant to: from the “sensational melodrama” of nineteenth century stages and early-twentieth century screens (as explored by Ben Singer) to 3D techniques and “immersive” video games today, the attraction of all such spectacles consists in the maintenance of tensions between realism and a feeling of awe at the sight or spectacle of realism (itself no longer beholden to the impression of realistic-ness), for example, or between immersion and amazement at the power of a medium to involve us (recognition of which takes place outside the space of immersion). Batman Live is above all a spectacle of this sort, and the paradox of its “liveness” is — for those who take pleasure in such paradox, at least — not so much a shortcoming as a productive element of the attraction, which itself is inextricably bound up with the fragmented dispersal and plurimedial lack of coherence that characterizes Batman qua serial figure.

Well, in any case, it was all good fun…

Meanwhile, in Hannover…

An interview with me on the subject of memes, conducted by Manuel Behrens, appears in today’s Hannoversche Allgemeine Zeitung as part of a full-page spread on Boromir, Philosoraptor, Admiral Ackbar, and Rage Comics. True story! Check it out here: Was sind eigentlich Memes? (The interview, “Jeder kann mitmachen,” is at the bottom of the page.)

Kara: Digitally Rendered Frankenstein

Frankenstein films have always been as much about the technological animation of a monster as they are about the medium’s own ability to animate still images. In all of its renderings, Frankenstein also carries traces of the gendered struggles encoded by its first creator, the novel’s author Mary Shelley, who describes the creation of the famous monster — the visual centerpiece of every Frankenstein film — in far less detail than she devotes to the assembly and violent last-minute destruction of its would-be female companion. Films such as James Whale’s classic Bride of Frankenstein (1935), Terence Fisher’s Frankenstein Created Woman (1967), or Kenneth Branagh’s Mary Shelley’s Frankenstein  (1994) consummate this forbidden act of female creation — i.e. the creation of and not by a woman. They oscillate then between their represented storyworlds and a sort of “frenzy of the visible” (as Linda Williams puts it in her classic study of pornography), consisting in these cases of both a filmic objectification of the woman and a foregrounding of the extradiegetic, medial means of her animation.

Quantic Dream (the French game studio most famous for Heavy Rain) follows in this tradition with their recent demo video “Kara,” shown at the Game Developer’s Conference 2012 in San Francisco (March 5-9) and embedded here. The artificial woman’s body is the vehicle by which the technology itself of animation — the realtime rendering of audiovisual content on a PlayStation 3 — can be made the object of attention. The shifting figure/ground relations between diegetic and non-diegetic levels are made concrete in their correlations with the game of peek-a-boo played with the female android’s body: we see right through her, into the deepest recesses of her artificial anatomy, but a hint of clothing prevents any indecent sights once the envelope of her skin is complete.

The — unseen — engineer marvels, “My God!,” as he reflects on the implications of Kara’s unexpected development of sentience, and on the fact that, despite his better judgment, he refrains from dismantling her and allows her to live. Standing proxy for the spectator in front of the screen, the engineer’s exclamation is also centrally about directing our attention towards the visual surface of the screen — both towards the erotic attraction of Kara’s (supposedly) breathtakingly beautiful body, and towards the assemblage of machinery and code that is capable of bringing it to life.

According to Quantic Dream, the program code/video demonstrates the emotional depth that video games are capable of generating. Clearly, though, it is designed above all to demonstrate technological sophistication — and recalling that the spectacle is rendered in real time on a PS3, it is indeed quite impressive. But if emotional maturity and depth were really at stake here, would it be necessary to instrumentalize the female body in this way? Finally, though, we see here a further demonstration of the continued persistence of the Frankensteinian model — with all its problematic intertwinings of biological, technological, sexual, and media-oriented questions and themes — in shaping our fantasies and imaginations, both for better and for worse, with regard to our visions of the (near) future and the possibilities it holds for novel anthropotechnical relations: whether in the field of android-assisted living or in the space of our living rooms, where in the name of “playing games” we have rapidly grown accustomed to interacting with nonhuman agencies.

Nonhuman Turn: Preliminary Schedule

[scribd id=83157625 key=key-kjw30kh28npillit3iq mode=list]

The preliminary schedule for the Nonhuman Turn conference, where I’ll be presenting a paper on Lady Gaga, is now online, as I just learned from Adrian Ivakhiv (who has also just posted the abstract for his talk, “Process-Relational Theory and the Eco-Ontological Turn: Clearing the Ground between Whitehead, Deleuze, and Harman.”) For the sake of convenience, I have taken the liberty of embedding the schedule here.

A Breath of Fresh AIR: Le voyage dans la lune

http://www.youtube.com/watch?v=klPHW0Oi6s0

Say what you like about the addition of contemporary music to silent films, or about the use of digital techniques that stretch “restoration” projects close to the domain of original creation…. But whatever you say, the combination of this “resurrected” copy (as Tom Burton of Technicolor Restoration Services puts it) of Méliès’s Le voyage dans la lune (1902) — which is not a Ted Turner-type colorization job but based on an original hand-colored print — overlaid with music from AIR’s new album (also called Le voyage dans la lune) is just plain awesome!

(Read more about the restoration project here, and check out AIR’s website for the album here)

Networks in American Culture / America as Network

The program for the conference “Networks in American Culture / America as Network,” where I’ll be talking about Serial Figures as Mediators of Change, is now online: here. And here is the description of the symposium, which looks like it will be a great event:

Networks in American Culture / America as Network

March 16-17, 2012, University of Mannheim

Keynote Speakers
Jay D. Bolter (Georgia Institute of Technology)
Wendy Hui Kyong Chun (Brown University)
Patrick Jagoda (University of Chicago)

In recent decades “network” and “networking” have emerged not only as popular buzzwords but also as key concepts in a variety of academic disciplines. The model of the network is used to describe a broad range of social, economic, media technological, and biological phenomena including social interactions, the global flows of goods and capital, the structure of the internet and social media platforms, as well as the neural organization of our brains. The concept of the network typically serves to analyze processes of multilateral interconnection and the complex systems of order they give rise to. While the study of networks has proliferated in the information, social, and natural sciences, literary and cultural scholars to date have been hesitant to develop a critical network theory.

This conference brings together German and U.S. American scholars to explore the contributions that network analysis can make to the field of American Studies. Forging connections between new media, literary, cultural, and science studies, the papers probe the theoretical and political implications that networks and networking possess as metaphor, interdisciplinary paradigm, aesthetic strategy, and communicative practice.

Organizers:

Prof. Dr. Ulfried Reichardt
PD Dr. Heike Schäfer
Dr. Regina Schober

Networks of Mediation

This is the abstract for a talk I’ll be giving in Mannheim, at a conference entitled “Networks in American Culture/America as Network” (16-17 March 2012):

Networks of Mediation: Serial Figures as Mediators of Change

Shane Denson

Series, in a wide range of forms, constitute not only the “contents” of various media (television, film, literature, etc.), but might also might be conceived as media in their own right—though in a somewhat unorthodox, non-apparatic sense of the word. Here “medium” is related to “milieu”: environment for expression, articulation, action, or agency. Conceiving media this way means seeing them not simply as channels for communication between pre-existing agencies, but as co-constitutive of the agential potentials that can be realized in a given environment; in Bruno Latour’s terms, media and media-technologies are not mere “intermediaries” but active “mediators” that themselves enable distinctions between subjects and objects and thus play a radically non-neutral role in constructing networks of communication and interaction. Clearly, narrative television series, as one example, can be said to constitute the milieux in which their characters live and act; but to position series as media in a strong sense is to suggest a perspectival inversion of form/content relations, i.e. to see the framing medium of the televisual, filmic, or other apparatus as, in a sense, framed (or re-framed) by the series conventionally taken as that medium’s content. This reversal, I contend, is not arbitrary, but instead effected from within series themselves; the agents behind such inversions are those serially instantiated figures (e.g. Frankenstein, Tarzan, Batman, or Dracula) that populate series and move between a range of media, thus serving as loci for the proliferation of plurimedial networks. Such figures lead a double existence, at once anchored in the linear chains of ongoing monomedial series and also living in the interstices between (apparatic) media, forging decentralized or distributed nets or meshes among them. And particularly the interchange between linear and non-linear serial forms sheds light on transformations in the apparatic and discursive media that carry (and are carried by) series as mediators of media networks.

Digital Humanities Resources

[youtube http://www.youtube.com/watch?v=cx9DRazb6ZE]

In preparation for the independent studies course on “Digital Media and Humanities Research” that I’ll be supervising in the summer semester 2012, I’m asking prospective students to familiarize themselves with discussions and debates around the digital humanities. To get started, I thought I’d pull together a few relevant links.

First, the four videos embedded in this post offer a quick sampling of DH projects through lightning talks by recipients of grants from the National Endowment for the Humanities Office of Digital Humanities. (By clicking on any of these videos, you will be directed to the Youtube pages where you can find links to the individual projects presented.)

[youtube http://www.youtube.com/watch?v=JFSyMgVbHpg]

Next, a really great place to get started is with a blog post entitled, appropriately enough, “Getting Started in the Digital Humanities” (over at Lisa Spiro’s blog Digital Scholarship in the Humanities). In fact, there are enough links collected there, all usefully contextualized, to get a really good feel for the type of work going on in the digital humanities, so if getting started and getting oriented were the only objectives, I could basically just leave it at that. Certainly, one could do worse than to just follow Spiro’s links (and then the further links to be found at the pages thus linked) — DH is a highly networked field of inquiry, discussion, and debate, so in this way (i.e. starting from that blog post) you’d likely run into just about all the critical sites and positions in the field in due time.

[youtube http://www.youtube.com/watch?v=RClZF4Sroi8]

Nevertheless, I also wanted to point more explicitly to some of the debates going on in and around DH, which is not only one of the fastest growing but also one of the most contested areas of humanities at the current moment. One of the best resources here is the brand new collection Debates in the Digital Humanities, edited by Matthew K. Gold. But there are (of course) also lots of relevant pieces online, and these are just a few:

Kathleen Fitzpatrick’s positive, inspiring message, “Do ‘the Risky Thing’ in Digital Humanities,” speaks to the excitement that a lot of scholars (and students) feel when they come into contact with DH. Stanley Fish’s New York Times opinion piece, “The Old Order Changeth,” puts forward a much more skeptical view of this excitement, while Fish’s follow-up piece, “The Digital Humanities and the Transcending of Mortality,” goes so far as to call it a positively “theological” fervor. Needless to say, Fish’s interventions have stirred up quite a controversy among DH people.

Though not a direct rejoinder to Fish’s criticisms, another piece by Kathleen Fitzpatrick, “Networking the Field,” might be profitably read with an eye to evaluating Fish’s take on DH; however, Fitzpatrick’s paper (originally a talk she gave at MLA 2012) is much more than that, as it offers an eloquent assessment of what she takes to be some of the central challenges (rather than theological dogmas) of digital humanities today. (Meanwhile, Fish has continued to pronounce the divide he sees between digital humanities and traditional humanities in another controversial piece, “Mind Your P’s and B’s: The Digital Humanities and Interpretation.”)

Finally, Ian Bogost has added a very different skeptical voice to the debates. Bogost is, among other things, a game designer and scholar, so his skepticism is hardly directed at the “digital” in “digital humanities.” Instead, in his posts “The Turtlenecked Hairshirt” and (the more recent) “This is a Blog Post About the Digital Humanities,” Bogost’s skepticism is directed at the self-referential, meta-level discourse about the digital humanities that he sees DH indulging in at the expense of making, building, or creating something. Whether or not one agrees with Bogost’s criticism, he certainly speaks to a central tension, and to the search for balance, between the levels of (meta-)theory and practice that in many ways shape the field of DH.

Again, these are just starting points, hardly a comprehensive guide to contemporary positions, debates, methodologies, or research perspectives. Again, for a significant step in that direction, I recommend Matthew K Gold’s new edited volume, Debates in the Digital Humanities. Finally, I welcome (and would very much appreciate) comments and links to other sites that might be of value to students just getting oriented in DH!

[youtube http://www.youtube.com/watch?v=YxQKApXu3Xk]