Fluent Essays

A) Answer RTT Questions (138-139)B) Embed an image of an advertisement (or describe it in detail) and explain how it illustrates Franks point of dissension being a commodity. (To insert an image, copy and paste it into the dialogue box you are typing into). commodify_your_dissent.docx Unformatted Attachment Preview THOMAS FRANK Commodify Your Dissent “Sometimes You Gotta Break the Rules.” “This is different. Different is good.” “The Line Has Been Crossed.” “Resist the Usual.” If you are guessing that these defiant declarations must come from the Che Guevara / Jack Kerouac Institute of World Revolution and Extreme Hipness, you’re in for a surprise, because they are actually advertising slogans for such corporations as Burger King, Arby’s, Toyota, Clash Clear Malt, and Young & Rubicam. Just why huge corporations are aping the language of the Beats and the 1960s counterculture is the centerpiece of Thomas Frank’s thesis that the countercultural idea has become “an official aesthetic of consumer society.” Commodifying the decades-long youth habit of dissenting against corporate America, corporate America has struck back by adopting the very attitudes that once meant revolution, Frank believes, thus turning to its own capitalist uses the postures of rebellion. Indeed, when Apple can persuade you to buy a computer because its guy is just plain cooler than some IBM nerd, there may be no way out. Frank is the author of Commodify Your Dissent: Salvos from the Baffler (with Matt Weiland, 1997), from which this selection is taken. His most recent book, Listen, Liberal: Or, What Ever Happened to the Party of the People? was published in 2016. The public be damned! I work for my stockholders. — WILLIAM H. VANDERBILT, 1879 Break the rules. Stand apart. Keep your head. Go with your heart. — TV commercial for Vanderbilt perfume, 1994 Capitalism is changing, obviously and drastically. From the moneyed pages of the Wall Street Journal to TV commercials for airlines and photocopiers we hear every day about the new order’s globe-spanning, cyber-accumulating ways. But our notion about what’s wrong with American life and how the figures responsible are to be confronted haven’t changed much in thirty years. Call it, for convenience, the “countercultural idea.” It holds that the paramount ailment of our society is conformity, a malady that has variously been described as over-organization, bureaucracy, homogeneity, hierarchy, logocentrism, technocracy, the Combine, the Apollonian.30 We all know what it is and what it does. It transforms humanity into “organization man,” into “the man in the gray flannel suit.” It is “Moloch31 whose mind is pure machinery,” the “incomprehensible prison” that consumes “brains and imagination.” It is artifice, starched shirts, tailfins, carefully mowed lawns, and always, always, the consciousness of impending nuclear destruction. It is a stiff, militaristic order that seeks to suppress instinct, to forbid sex and pleasure, to deny basic human impulses and individuality, to enforce through a rigid uniformity a meaningless plastic consumerism. As this half of the countercultural idea originated during the 1950s, it is appropriate that the evils of conformity are most conveniently summarized with images of 1950s suburban correctness. You know, that land of sedate music, sexual repression, deference to authority, Red Scares, and smiling white people standing politely in line to go to church. Constantly appearing as a symbol of arch-backwardness in advertising and movies, it is an image we find easy to evoke. The ways in which this system are to be resisted are equally well understood and agreed-upon. The Establishment demands homogeneity; we revolt by embracing diverse, individual lifestyles. It demands self-denial and rigid adherence to convention; we revolt through immediate gratification, instinct uninhibited, and liberation of the libido and the appetites. Few have put it more bluntly than Jerry Rubin did in 1970: “Amerika says: Don’t! The yippies say: Do It!” The countercultural idea is hostile to any law and every establishment. “Whenever we see a rule, we must break it,” Rubin continued. “Only by breaking rules do we discover who we are.” Above all rebellion consists of a sort of Nietzschean antinomianism,32 an automatic questioning of rules, a rejection of whatever social prescriptions we’ve happened to inherit. Just Do It is the whole of the law. The patron saints of the countercultural idea are, of course, the Beats, whose frenzied style and merry alienation still maintain a powerful grip on the American imagination. Even forty years after the publication of On the Road, the works of Kerouac, Ginsberg, and Burroughs remain the sine qua non of dissidence, the model for aspiring poets, rock stars, or indeed anyone who feels vaguely artistic or alienated. That frenzied sensibility of pure experience, life on the edge, immediate gratification, and total freedom from moral restraint, which the Beats first propounded back in those heady days when suddenly everyone could have their own TV and powerful V-8, has stuck with us through all the intervening years and become something of a permanent American style. Go to any poetry reading and you can see a string of junior Kerouacs go through the routine, upsetting cultural hierarchies by pushing themselves to the limit, straining for that gorgeous moment of original vice when Allen Ginsberg first read “Howl” in 1955 and the patriarchs of our fantasies recoiled in shock. The Gap may have since claimed Ginsberg and USA Today may run feature stories about the brilliance of the beloved Kerouac, but the rebel race continues today regardless, with ever-heightening shit-references calculated to scare Jesse Helms, talk about sex and smack that is supposed to bring the electricity of real life, and ever-more determined defiance of the repressive rules and mores of the American 1950s — rules and mores that by now we know only from movies. But one hardly has to go to a poetry reading to see the countercultural idea acted out. Its frenzied ecstasies have long since become an official aesthetic of consumer society, a monotheme of mass as well as adversarial culture. Turn on the TV and there it is instantly: the unending drama of consumer unbound and in search of an ever-heightened good time, the inescapable rock ’n’ roll soundtrack, dreadlocks and ponytails bounding into Taco Bells, a drunken, swinging-camera epiphany of tennis shoes, outlaw soda pops, and mind- bending dandruff shampoos. Corporate America, it turns out, no longer speaks in the voice of oppressive order that it did when Ginsberg moaned in 1956 that Time magazine was always telling me about responsibility. Businessmen are serious. Movie producers are serious. Everybody’s serious but me. Nobody wants you to think they’re serious today, least of all Time Warner. On the contrary: the Culture Trust is now our leader in the Ginsbergian search for kicks upon kicks. Corporate America is not an oppressor but a sponsor of fun, provider of lifestyle accoutrements, facilitator of carnival, our slang-speaking partner in the quest for that evermore apocalyptic orgasm. The countercultural idea has become capitalist orthodoxy, its hunger for transgression upon transgression now perfectly suited to an economic-cultural regime that runs on ever-faster cyclings of the new; its taste for self-fulfillment and its intolerance for the confines of tradition now permitting vast latitude in consuming practices and lifestyle experimentation. Consumerism is no longer about “conformity” but about “difference.” Advertising teaches us not in the ways of puritanical self-denial (a bizarre notion on the face of it), but in orgiastic, never-ending self-fulfillment. It counsels not rigid adherence to the tastes of the herd but vigilant and constantly updated individualism. We consume not to fit in, but to prove, on the surface at least, that we are rock ’n’ roll rebels, each one of us as rulebreaking and hierarchy-defying as our heroes of the ’60s, who now pitch cars, shoes, and beer. This imperative of endless difference is today the genius at the heart of American capitalism, an eternal fleeing from “sameness” that satiates our thirst for the New with such achievements of civilization as the infinite brands of identical cola, the myriad colors and irrepressible variety of the cigarette rack at 7-Eleven. As existential rebellion has become a more or less official style of Information Age capitalism, so has the countercultural notion of a static, repressive Establishment grown hopelessly obsolete. However the basic impulses of the countercultural idea may have disturbed a nation lost in Cold War darkness, they are today in fundamental agreement with the basic tenets of Information Age business theory. . . . Contemporary corporate fantasy imagines a world of ceaseless, turbulent change, of centers that ecstatically fail to hold, of joyous extinction for the craven gray-flannel creature of the past. Businessmen today decorate the walls of their offices not with portraits of President Eisenhower and emblems of suburban order, but with images of extreme athletic daring, with sayings about “diversity” and “empowerment” and “thinking outside the box.” They theorize their world not in the bar car of the commuter train, but in weepy corporate retreats at which they beat their tom-toms and envision themselves as part of the great avant-garde tradition of edge-livers, risk-takers, and ass-kickers. Their world is a place not of sublimation and conformity, but of “leadership” and bold talk about defying the herd. And there is nothing this new enlightened species of businessman despises more than “rules” and “reason.” The prominent culture-warriors of the right may believe that the counterculture was capitalism’s undoing, but the antinomian businessmen know better. “One of the t-shirt slogans of the sixties read, ‘Question authority,’” the authors of Reengineering the Corporation write. “Process owners might buy their reengineering team members the nineties version: ‘Question assumptions.’” The new businessman quite naturally gravitates to the slogans and sensibility of the rebel sixties to express his understanding of the new Information World. He is led in what one magazine calls “the business revolution” by the office-park subversives it hails as “business activists,” “change agents,” and “corporate radicals.” . . . In television commercials, through which the new American businessman presents his visions and selfunderstanding to the public, perpetual revolution and the gospel of rule-breaking are the orthodoxy of the day. You only need to watch for a few minutes before you see one of these slogans and understand the grip of antinomianism over the corporate mind: Sometimes You Gotta Break the Rules — Burger King If You Don’t Like the Rules, Change Them — WXRT-FM The Rules Have Changed — Dodge The Art of Changing — Swatch There’s no one way to do it. — Levi’s This is different. Different is good. — Arby’s Just Different From the Rest — Special Export beer The Line Has Been Crossed: The Revolutionary New Supra — Toyota Resist the Usual — the slogan of both Clash Clear Malt and Young & Rubicam Innovate Don’t Imitate — Hugo Boss Chart Your Own Course — Navigator Cologne It separates you from the crowd — Vision Cologne In most, the commercial message is driven home with the vanguard iconography of the rebel: screaming guitars, whirling cameras, and startled old timers who, we predict, will become an increasingly indispensable prop as consumers require ever-greater assurances that, Yes! You are a rebel! Just look at how offended they are! . . . The structure and thinking of American business have changed enormously in the years since our popular conceptions of its problems and abuses were formulated. In the meantime the mad frothings and jolly apolitical revolt of Beat, despite their vast popularity and insurgent air, have become powerless against a new regime that, one suspects, few of Beat’s present-day admirers and practitioners feel any need to study or understand. Today that beautiful countercultural idea, endorsed now by everyone from the surviving Beats to shampoo manufacturers, is more the official doctrine of corporate America than it is a program of resistance. What we understand as “dissent” does not subvert, does not challenge, does not even question the cultural faiths of Western business. What David Rieff wrote of the revolutionary pretensions of multiculturalism is equally true of the countercultural idea: “The more one reads in academic multiculturalist journals and in business publications, and the more one contrasts the speeches of CEOs and the speeches of noted multiculturalist academics, the more one is struck by the similarities in the way they view the world.” What’s happened is not co-optation or appropriation, but a simple and direct confluence of interest. READING THE TEXT 1. In your own words, define what Frank means by “countercultural idea” (para.1) and its commodification. 2. How does Frank explain the relationship between the countercultural idea and conformity? 3. How were the Beats early progenitors of today’s countercultural ideas, according to Frank? 4. In what ways does Frank believe that modern business has co-opted the countercultural idea? 5. How do you characterize Frank’s tone in this selection? Does his tone enhance or detract from the forcefulness of his argument? READING THE SIGNS 1. Analyze some current advertising in a magazine, on the Internet, or on television, determining whether the advertisements employ the countercultural idea as a marketing ploy. Use your observations as the basis for an essay in which you assess whether the countercultural idea and the associated “iconography of the rebel” (para. 9) still prevail in advertising, as Frank suggests. 2. In class, brainstorm a list of today’s cultural rebels, either marketing characters or real people such as actors or musicians, and discuss why these rebels are considered attractive to their intended audience. Use the class discussion as a springboard for your own essay in which you analyze how the status of cultural rebels is a sign of the mood of modern American culture. 3. Write an essay in which you agree, disagree, or modify Frank’s contention that marketing no longer promotes conformity but, rather, promotes “never-ending selffulfillment” and “constantly updated individualism” (para. 6). 4. Visit a youth-oriented store such as Urban Outfitters, and analyze its advertising, product displays, exterior design, and interior decor. Write an essay in which you gauge the extent to which the store uses the iconography of the rebel as a marketing strategy. 5. Study a current magazine focused on business or on modern technology, such as Bloomberg Businessweek, Business 2.0, or Wired. To what extent does the magazine exemplify Frank’s claim that modern business eschews conformity and embraces rebellion and rule breaking? Alternatively, you might analyze some corporate Web sites, preferably several from companies in the same industry. Keep in mind that different industries may have very different corporate cultures; the values and ideals that dominate high tech, for instance, may differ dramatically from those in finance, entertainment, or social services. ... Purchase answer to see full attachment