What Do We Know About Participatory Cultures: An Interview with Aaron Delwiche and Jennifer Jacobs Henderson (Part Two)

As you note, the term, “participatory culture,” can be seen as emerging from the cultural studies tradition, but there is also a strong history of writing about “participatory politics.” Are these separate conversations? What might these two strands of research have to say to each other?

The participation conversation is a very broad one, and rightly noted, one that has ebbed and flowed across the centuries.  Rather than the concept of participation, it is the dominant focus of the participation that is unique to the time period – political participation, economic participation, social action.  Of course, even when one topic dominated the push for participation, thousands of smaller participatory cultures also thrived around issues such as crafting, gamesmanship, agriculture, and invention.  The communication technologies of this century have simply divided and amplified the topics allowing many more participatory cultures to flourish in unison.

Some have argued that all cultures are by definition participatory. What distinguishes contemporary forms of participatory culture from their predecessors within, say, folk culture?

Participatory cultures are not new.  They are simply the most recent manifestation of human’s desire to be a part of something. One of the reasons there is so much attention placed on participatory cultures now is that they are starkly contrasted by the postmodern theories that immediately preceded them.  Postmodern theorists valued resistance, disruption and divergence, while participatory cultures value contribution and collaboration.  Today’s participatory cultures are both uniquely new and comfortably traditional venues – like returning to your family home for Thanksgiving to find your bedroom is the new home office.

 

Writing about participatory culture poses a different set of questions than writing about audience resistance, a concept that dominated cultural studies a few decades ago. Resistance to what? Participation in what? What are some of the current models for describing what people “participate” in when they are part of a participatory culture? Is participatory culture necessarily a collective phenomenon or does it make sense to talk about participating as an individual?

The concept of audience resistance played an important role in cultural studies, but the notion of resistance seems almost quaint when one considers the nature of political, economic, and cultural power in the early 21st century. As individual citizens, each one of us is situated within multiple power networks.

In many instances (e.g. the physical borders of the nation-state, the globally dispersed contours of global capitalism), power relationships are imposed upon us at birth. We might be proud to be Americans (or Chinese or Canadians), but our national pride is a lucky accident. The physical coordinates of our birthplace and the citizenship status of our parents determine our initial location in the networks of state power. Financial power networks are also imposed upon us; we are born into capitalism. We might choose to remedy the shortcomings of the economic status quo by building alternative exchange networks (e.g. farmers markets, cooperatives, gift economies, remix culture), but it is almost impossible to completely subtract ourselves from the domination of global capital.

The good news is that we can also situate ourselves in political, economic, and cultural power networks of our own choosing. This is hardly a new phenomenon – Alexis de Tocqueville celebrated free associations in Democracy in America as far back as 1835 – but the emergence of the global Internet and affiliated communication technologies has accelerated our ability to create alternative networks from the ground up at the same time that we work to transform dominant institutions.

Is participation necessarily a collective phenomenon? To the extent that we participate in networks with other human beings, there is always a collective dimension. We engage, we share, we mentor, we feel connected, and we care about what other members of the community think. This is necessarily social.

However, the decision about which networks we select as meaningful outlets for participation is almost always an individual decision. If we truly value participatory culture, we must recognize the right of individuals to choose to not participate.

 

Pedagogical concerns remain central to these discussions, if we are to insure that the widest possible range of people have access to the skills and resources they need to meaningfully participate. What insights might the book offer to educators who want to bring more participatory practices to schools, libraries, and other public institutions?

 

The difficult part about participatory pedagogy is that educators must be willing to relinquish absolute control over the conversation.  For a very long time, especially in Western educational settings, teachers were situated at the top of hierarchical learning models. In educational participatory cultures, learning does not necessarily happen quickly, it is not delivered in a tidy, self-contained package, and it certainly does not conform to government standards.  Learning emerges from the conversational and collaborative journey; it is not located in “the correct answer to the teacher’s question.” Members of participatory cultures find their own way to solutions, often not by the most direct or conventional paths.

Your book discusses practices such as participatory budgeting which involve the interface between citizens and governments. What has been the track record so far for such initiatives? What are the biggest challenges in opening existing institutions to greater forms of democratic participation?

Neither of us are experts in participatory budgeting, but we were encouraged to see related panels at the SXSW Interactive Conference this year in Austin. For example, one panel focused on participatory budgeting and the use of crowdsourcing to determine how government funds should be spent.  To date, most of the successful initiatives have taken place in Latin America and Europe.  It was heartening to see similar discussions in the United States.

 

Aaron Alan Delwiche (Ph.D., University of Washington) is an associate professor in the Department of Communication at Trinity University. His research interests include participatory culture, intergenerational gaming, and wearable computing. In 2009, with support from the Lennox Foundation, he organized the lecture series Reality Hackers: The Next Wave of Media Revolutionaries. In 2010, he delivered a talk titled “We are all programmers now” at TEDx San Antonio. He is also co-editor of the The Participatory Cultures Handbook (2012).

 

Dr. Jennifer Jacobs Henderson (Ph.D., University of Washington) is an associate professor and chair of the Department of Communication at Trinity University in San Antonio, Texas.  Her research addresses the boundaries of speech in media and participatory cultures as well as the ethics of this speech.  Jennifer is the author of the 2010 book Defending the Good News: The Jehovah’s Witnesses and Their Plan to Expand the First Amendment and co-editor of the The Participatory Cultures Handbook (2012).

 

What Do We Now Know About Participatory Cultures: An Interview with Aaron Delwiche and Jennifer Jacobs Henderson (Part One)

I am happy today to be introducing Aaron Delwiche and Jennifer Jacobs Henderson, the editors of an important new anthology, The Participatory Cultures Handbook. Anyone who has followed this blog over the years will recognize the names of many of the contributors to this collection, which includes Christopher M Kelty, Jason Mittell, Suzanne Scott, Mia Consalvo, Benjamin Stokes, Owen Gallagher, Pierre Levy, Daren Brabham, Howard Rheingold, Barry Joseph, and Paul Taylor, among many others, each represented by an original essay which expands their earlier writings on this topic and seeks to contribute to a larger conversation about the nature of participation (cultural, political, educational) in the early 21st century. The core topics include collective intelligence, new media literacies, crowd-sourcing, participatory democracy, fandom, serious games, blogging, and the digital arts, among much much more. In short, there’s something in this book which will speak to pretty much anyone who regularly checks out this blog. I have been raiding this book for my teaching and my writing ever since I first got my hands on it, and my students have found it a valuable resource for a broad range of projects. (Full disclosure: I have a short essay in this collection written in conversation with Suzanne Scott about her work on contemporary “fan boy auteurs.” Both essays add some more specificity to oft-made claims about the blurring boundary between fan and author.)

Over the next few posts, I am going to be grilling Delwiche and Henderson about some of the core themes that cut across the collection. I have to admit that I had a lot of fun framing these questions, since many of them are questions I am often asked in other interviews or that I am currently struggling with in my own work, and the two editors do a great job of putting forth some original reflections about these core and recurring concerns that we all confront as we seek to better understanding the participatory turn in contemporary culture. From my perspective, their responses, like the book itself, strikes an appropriate balance, embracing the collective push towards greater and more meaningful participation while also expressing skepticism about the ways that the term has been taken up and deployed rhetorically by a range of powerful and entrenched institutions. They welcome both writers who are excited about contemporary developments and those who offer strong critiques of some of the underlying assumptions driving this work. In the end, their work brings much greater rigor to our understanding of participatory culture, both by expanding the range of case studies we have to work with and pushing for more precise distinctions between different models of participatory practice.

The book includes a range of different practices, from those associated with fandom to those associated with crowd sourcing or community organizing or citizen science or digital poetry. How are you defining the core concept of participatory culture?

 

In The Participatory Cultures Handbook, we use the definition of participatory culture from the 2006 white paper Confronting the Challenges of Participatory Culture: Media Education for the 21st Century that you and your co-authors wrote for the MacArthur Foundation. As a starting point, we rely on your explanation that participatory cultures are characterized by “relatively low barriers to artistic expression and civic engagement, strong support for creating and sharing one’s creations, and some type of information mentorship whereby what is known by the most experienced is passed along to novices” (p. 7). A participatory culture “is also one in which members believe that their contributions matter, and feel some degree of social connectedness with one another (at least they care what other people think about what they have created” (p. 7).

After completing the book, we would now suggest there are three primary kinds of participatory cultures: consensus cultures, creative cultures, and discussion cultures.  While we acknowledge these are fuzzy categories, they do offer a structure for thinking about what it means to participate. We believe the nature of participatory cultures shifts just as it does in real world settings where cultures are shaped by venue, topic, participants, and interest level.

The most traditionally “productive” participatory cultures are often consensus cultures, or agreement-based.  They frequently reside in the realm of “work” where there is a goal or outcome to be met.  Something must be completed or solved or fixed.  These could easily be subdivided into expert cultures where people with specialized knowledge join together to leverage the power of collective intelligence and democratic cultures where “average citizens” do the same thing.  In the book, chapters about CERN and crisis mapping tend to the former while those about participatory budgeting tend to the latter.

Creative cultures are those in which participants are encouraged to create, share, and comment all within a safe and supportive environment.  Remix cultures live in this space, as do art and writing cultures.  The creative portion of fan cultures reside here – the fan fiction and fan-art sub-sites, for example.  In these spaces, participants are passionate about their creativity and the topics that spur those passions.  They are often lifers, who join a culture and stick with it.

Discussion cultures are ones where a topic rather than an outcome is at the heart of participation.  Sports fandoms, news sites, and food blogs all fall within the realm of discussion cultures.  Here, we often see more disagreement than support with participants engaging in sometimes heated, often real-time, exchanges on topics of personal and professional interest.  Participants in discussion cultures are not always long-time residents; they often roam from site to site as they chase the topic.

 

­­I have been seeing increased skepticism about the concept of participatory culture as a rhetoric of participation gets applied to many different sets of relationships between consumers and commercial interests. What qualities need to be in place before meaningful participation may occur?

This skepticism is well founded. One can think of many instances in which organizations use the rhetoric of participation to legitimize non-participatory relationships. This often happens when commercial interests leverage participatory culture practices to promote marketing goals (e.g., crowdsourcing slogans for a new flavor of tortilla chips), but corporations are not the only entities that attempt to pass off faux-participation as something more meaningful. The rhetoric of participation is regularly applied (and misapplied) to relationships between governments and citizens, as well as to relationships between activist groups and their members. This happens in groups of all sizes — from smaller community groups to national political associations.

In some ways, the pretense of participation is more troubling than the absence of participation. When authentic participatory energy turns out to be little more than democratic window dressing for top-down decision-making, those who devoted time and energy to the process might walk away feeling cynical, hopeless, and discouraged. This is why it is so important for us to ask questions about participatory procedures.

To what extent can the objectives of a participatory project be defined and refined by all participants? If the power to articulate project goals is concentrated in a handful of individuals, the process does not deliver meaningful participation.

To what extent are participants’ contributions filtered and edited before they are shared with the broader community? Often, organizations include “talk back” sections on institutional web sites; these components give the appearance of engaged member feedback. However, when one takes a closer look, it becomes clear that user comments are carefully filtered before they are posted. Meaningful participation is inversely proportional to the extent of censorship and editorial control.

It is true that there might be some situations in which community moderation is necessary – for example, in participatory communities that include minors. In these instances, participants have every right to scrutinize the transparency of moderation practices.

Some would argue that meaningful participation is a binary concept: it exists or it does not. However, it might be more useful — and more realistic — to think of participatory culture in analog terms. Some processes offer more authentic participation than others, and we should agitate for arrangements that are as close to the participatory ideal as possible.  There are times when we can only nudge. There are times when we push harder. And, every once in a while, as Mario Savio reminds us, “you’ve got to put your bodies upon the gears and upon the wheels… upon all the levers, upon all the apparatus… and you’ve got to indicate to the people who run it, to the people that own it, that unless you’re free, the machine will be prevented from working at all.”

 

Some argue that opportunities for meaningful participation still rest almost exclusively within groups which have enjoyed various forms of privilege in the past — especially those within elite or dominant segments of the population. What do we know about inequalities in opportunities to participate? Are there compelling cases of participation “from the bottom” and what lessons might we learn from these examples that would help us broaden opportunities for participation?

Privileged elites have always had greater access to participatory technologies and political structures. In Athens, direct democracy was erected on the backs of women and slaves who were excluded from the polis. In America, representative democracy was erected on the backs of women and slaves who were excluded from the voting booth. Thankfully, the history of democratic institutions is progressive, and more people have access to participatory culture than ever before.

This progress stems directly from the fact that disenfranchised human beings have agitated for full and equal participation, often risking their lives in the process. The most crucial battles for civil rights have been waged “from the bottom” by networks of individuals who have wrestled communication tools (literacy, the printing press, radio, music, film, video, computers) from the hands of elites. In turn, activists have used these tools to penetrate and transform political and economic systems in which they are located.

How can we broaden the opportunities for meaningful participation? First, we should nurture media literacy projects at all levels of society, making sure to address what you termed “the participation gap” in the report (Confronting the Challenges of Participatory Culture) that you co-authored for the MacArthur Foundation. In practical terms, this means fostering the competencies and social skills identified in the report: play, performance, simulation, appropriation, multitasking, distributed cognition, collective intelligence, judgment, transmedia navigation, networking, and negotiation.

However, redefining media literacy to include an emphasis on skills required for participation is only the first step. If we want to preserve and extend opportunities for participation, we must broaden our thinking about the term “digital literacy.” It is no longer sufficient for citizens to understand how to use computers; we must also learn how to program the machines that rule our lives.

If we continue to accept technological gadgets and protocols as neutral gifts from benevolent technical elites, we pave the way for our future subjugation. As Douglas Rushkoff observes in Program or Be Programmed, digital technologies are always embedded with external purposes. “They act with intention,” he warns. “If we don’t know how they work, we won’t even know what they want. The less involved and aware we are of the way our technologies are programmed and program themselves, the more narrow our choices will become; the less we will be able to envision alternatives to the pathways described by our programs; and the more our lives and experiences will be dictated by their biases” (p. 148-149).

Scholars and activists often mystify digital technologies even as they celebrate them. We convince ourselves that computer programming is conceptually difficult or ideologically suspect. But nothing could be further from the truth. It is not difficult to learn basic programming, and it is easy to master the fundamental concepts that empower us to “speak back” to technology. Yet, even as progressive iterations of computer programming languages become more and more accessible, our fellow citizens seem increasingly willing to think of themselves as users rather than programmers – as consumers rather than coders.

It is only possible to sustain and broaden participatory culture for all citizens if we take up this challenge. If we dodge this responsibility – if we fail to teach our neighbors and ourselves how to program, and thus control, the ubiquitous machines that regulate our lives – we squander the accomplishments of those who have fought to expand the boundaries of participatory culture throughout human history.

We are all programmers now. Or, at least we can be, if we are willing to try.

 

Aaron Alan Delwiche (Ph.D., University of Washington) is an associate professor in the Department of Communication at Trinity University. His research interests include participatory culture, intergenerational gaming, and wearable computing. In 2009, with support from the Lennox Foundation, he organized the lecture series Reality Hackers: The Next Wave of Media Revolutionaries. In 2010, he delivered a talk titled “We are all programmers now” at TEDx San Antonio. He is also co-editor of the The Participatory Cultures Handbook (2012).

 

Dr. Jennifer Jacobs Henderson (Ph.D., University of Washington) is an associate professor and chair of the Department of Communication at Trinity University in San Antonio, Texas.  Her research addresses the boundaries of speech in media and participatory cultures as well as the ethics of this speech.  Jennifer is the author of the 2010 book Defending the Good News: The Jehovah’s Witnesses and Their Plan to Expand the First Amendment and co-editor of the The Participatory Cultures Handbook (2012).

 

Comics as Poetry: An Interview with David Mack (Part Five)

Exchanging Letters

HJ: I am very interested in the relationship which emerges between Akemi and Kabuki in Skin Deep and beyond. I find myself wanting to compare the core situation with the depiction of Evie’s captivity in Alan Moore’s V For Vendetta but also Nick Bantock’s Griffin and Sabine books, which are told through a series of letters and postcards between the protagonists, one of whom may well be a figment of the other’s imagination. I wondered if either of these offered an inspiration for this relationship and, if so, in what ways you rethought those situations for this story?

DM: Griffin and Sabine, I didn’t see until later, when a friend of mine who was involved in the story told me about it. I appreciated what was happening there and how it related to what I had done in Kabuki. V For Vendetta and Watchmen were the other books that I read when I was 16. I could never escape what I learned from them in those really formative years.

There’s also another story I read when I was very young called The Hiding Place. It was about people hiding out in Nazi Germany. A woman was imprisoned, and she only got two sheets of toilet paper per day. That was her ration. But people would use that toilet paper as barter systems. Some people would use them just to write on and to give other people. That directly corresponds with Akemi in Kabuki where Akemi is writing on sheets of toilet paper, folding it into origami, and dropping it through the vent, and Kabuki is responding the best she could.

I had a good friend Andy Lee at Washington University in St. Louis. I was very ordered about certain things, but he used a sort of Zen chaos that I started to incorporate. At two o’ clock in the morning, he said, “I have class tomorrow. I have to turn in a story, so I’ve got to work on that.” I said, “Oh, that’s great! What’s your story about?” And he said, “I have no idea. I haven’t thought about it or started it at all.” I said, “What?” He said, “I have to turn it in at 9 a.m.” I said, “You haven’t thought about it? You haven’t written notes about it?” He said, “No, I have no idea. What do you think I should write, because I’m going to be writing all night until 9 a.m.” I said, “Oh my goodness! This is ridiculous! That’s not how I do things in my orderly fashion.” He said, “Well, can you help me write it? If you write it, too, we can write twice as fast.” And so I said, “The only way that two people can write a story twice as fast is if it’s a story about you writing a letter to me and then me writing a letter to you. Here’s what we’ll do. We’ll make two characters, and, that way, neither of us is dependent. We don’t have to work anything out first. Here’s the basic idea: I write a letter for your character, and then your character writes a letter back to me, and we’ll go back and forth.”

We wrote it all night along, and that became his fiction story. I wrote half of it from the character I created, and he wrote half from his, and it was so much fun. It was so spontaneous, and neither of us were tired because it was so ridiculous and fun. It made such perfect sense in the middle of the night that I thought I should do a comic book that way. That’s how that issue came about, and it was a completely different way than I ever wrote a story before: an entire comic book just being these two people writing letters to each other.

HJ: Going back to origins of the novel, the epistolary form has a long history. Many of the early novels were exchanges of letters and diaries and so forth, out of which we come to know the characters and their relationships.

DM: I was probably ignorant of that at the time, but, since then, I really appreciate that idea. I named a chapter in Alchemy “Epistolary” because that issue was very much central to the story. The chapter became actual letters in envelopes. When I knew I was going to do this issue where Akemi is traveling the world and she’s writing back to Kabuki, I told readers on message boards, “Send me your letters. Send me your stamps. I need stamps from all over the world.” All these readers sent me hundreds of envelopes with stamps from a variety of countries, and some of them were so beautiful and such cleverly made envelopes, and the handwriting was on them in an interesting way, and the stamps, I think there were 10 different stamps on the same envelope from the Philippines. They were so beautiful. I used those actual envelopes and stamps that readers sent as a central piece of each page in the book and just covered their actual return address and put maybe Akemi or Kabuki. This kind of thing and made the fans an active creator of the pages of the story.

HJ: In the documentary The Alchemy of Art: David Mack, you talked about the Scrabble tiles you used in the Echo book in much the same way. They were submitted by readers, so it sounds like you have a kind of ongoing relationship with readers.

DM: I do, in a couple of different ways. Once they see you start using 3D objects, fabric and collage in your work, some of them just seem compelled to start sending you stuff” “I saw this. I thought it was interesting. Maybe you can use it for a page.” I say thanks and, if I do, I’ll put their name in the back of the book. There’s been moments where it arrives just in time. There’s a woman called Miss Fumiko in New York who sends me things a lot. I remember one time I was doing a Daredevil cover, and I wasn’t quite happy with how it was going. Then, the mailman banged on the door. It was all these metal pieces from Miss Fumiko. I set them directly on the painting I was working on at that moment and said, “Oh, these are a great border for this page.” In general, I get a lot of stuff in the mail that I put in a box and pull out when I’m doing a collage.

Also, these comics come out in serialized form first, and then it’s different if you read The Alchemy as an entire collection versus if you read once and then wait two months for the next one to happen because that two months gives people time to speculate. If you read the whole collection, the entire story is right there, but the serialized form provides an interesting gestation period for readers to have. They read the first issue, and they say, “Oh, what does this mean? Who’s that knocking on the door at the end of this issue? I think it’s going to be this person, or could it be this person, or is this Akemi’s intention, or is it really something else’s?” They start speculating a lot. Sometimes, they’ll speculate about things I hadn’t thought about before, and I’ll think that’s an interesting idea to actually do or throw in as a red herring. I’ll start getting ideas from reader speculation not as part of the main story points, but as a little something to deepen it a bit, to add more texture to the story.

Final Reflections

HJ: When I introduce your books to people, I often say they are to regular comics as poetry is to prose. I’m just wondering if you do see your work as sort of operating in a different register than some of the mainstream superhero comics?

DM: I think it’s safe to say most of this stuff is different than the mainstream super hero stuff. I like that comparison. I don’t remember who said it. Maybe it was Rimbaud who said that “poetry is the language of crisis,” which I find a really interesting idea. I like the idea that poetry has spaces in it for the words to mean exactly what they’re saying, but, at the same time, the words can mean something extra that you don’t immediately see. It depends on what the reader sees, the life experience they have or what baggage they’re bringing to it. I do try to encrypt that in the story. I do have a hierarchy of story structure where I want to get across what’s actually happening in the story first and the clarity of that. But, second, there are other things in the story that probably won’t be revealed on the first read but hopefully will be very rewarding on repeat readings.

You can get to those other levels in film and music, too, but I think it might be more nuanced in poetry because the images are so crystallized and concentrated. Each word is usually sparser but seems so much more packed with meaning next to another word also packed with meaning, next to another word packed with meaning that can unravel itself like DNA when you read it years later.

A lot of the things I like–whether it’s music, film, or artwork–give me that sense that there’s something I can totally relate to the first time I read it, no matter how old I am. When I’m a child, I read it and I love it. I hear the song. I love it. Ten years later, I experience that part again, and I like it for totally different reasons that I never saw before. I really like that kind of feeling, and I hear from readers that they sometimes get that feeling about reading my work, too.

One comparison I get is that readers say, “It takes me 10 minutes or 20 minutes to read a regular comic book. I read it, and I learn what happened in this chapter of their life, and then I move on to the next part. But, when I’m reading your comics, it takes me a really long time to read it because I like to savor every moment of it and read each word over and over and look at what’s happening in the background.” Then, they’ll also say that, a year later, they read it again and get a completely different experience out of the second or third reading. I like that idea that, at a different part in your life, you can appreciate it for a different reason.

I’ve also had people come and tell me, “When I first read Kabuki, I hated it. When I first saw your artwork, I wasn’t sure what to think of it. It made me feel weird.” And then they’ll come back and say, “I read it again, and now I love it. Now, it’s my favorite thing.” It reminds me of that experience I had as a kid with my first Frank Miller book. I was almost traumatized. Then, I read it three years later, and I thought, “This is fantastic.” Now I get that kind of response.

THE END

Comics as Poetry: An Interview with David Mack (Part Four)

The Reader and the Character

HJ: In general, superhero art works to draw us into the action – and to thus intensify our sense of identification with the protagonist. Your work is far more focused on the emotional reactions of characters and, as such, pulls us deeper into their mental and emotional space. Yet, it is also challenging to read, deploying devices that are often described in art theory as producing some kind of distanciation. What kind of relationship do you want the reader to have to your images and the depicted actions?

DM: That’s a really great point. I had this conversation with Brian Bendis. We’ve been best friends since 1993. We were getting into comics at the same time. We were both doing our early books, and we started to break into bigger books and get our own published around the same time. And we would often have good conversations about this kind of thing. When I was beginning Kabuki, Brian was working on Goldfish or Fire, around the time he was working at JINX. We talked about this idea, that when you’re getting to know somebody, you’re completely experiencing the external first. You’re making judgments on how they look, how they move, their body language, what their reputation is, a lot of external stuff. The more you get to know somebody, the more internal that relationship is and the more you see somebody for who they really are past that veneer.

We were both discussing that that’s what we want to make it like for our characters when you’re reading our books. At the beginning, it would be very focused on external. If you look at the first volume of Kabuki, there’s lots of cityscapes; you’re in an external world. You get a sense of what the world is. You see the Kabuki character on TV screens before you ever meet her on in person, so you have all of this reputation and external cityscape. And, then, one of the next Kabuki volumes is inside a bare room. The setting of the story is completely different. Really, the setting is a character in the story. It gives you a clue of how to read the other characters. If you’re seeing big cityscapes and everything’s about what this world is, you’re seeing the characters in an external way – through how they react in that city. But, when you’re inside of the bare room, it’s about bearing that person’s soul and being inside their head, that kind of thing. Little by little, issue by issue, you get to know the character more. At first, it’s in third-person narrative. Then, as you go forward, it becomes first person.

I would do that with logos and typefaces as well. Without mentioning it, I’ll change the typeface. If the character undergoes changes to such a degree, now they use a different typeface. And I even changed the Kabuki logo without saying anything: this is an issue where I’ll give you a stronger sense of connection with the character, hopefully, and hopefully you will be seeing things the way the character is seeing things.

I tried to do that with the Echo character to a degree also. There’s a certain period at the beginning where we are seeing her in the context of Daredevil in the cityscape and then, eventually, you’re inside her mind. I wanted you to be able to see things the way she is seeing things. A big consideration for me when I was writing Daredevil for the first time was, “Here’s a character who’s been around for many, many years, and people have done a lot of techniques to give you a sense of how to portray a blind man’s world, his senses and how things felt. So I try to do that also in terms of the panel layouts and the way the words line up. I used graphic inventions to portray his unique point of view. I felt like Joe Quesada communicated that very well.

Because the Echo character is deaf, most of her understanding of the world is through sight. Her focus on visuals really translated very well to comics for me, and she gave me something to push against how Daredevil sees the world. They’re both detectives in a way, deciphering–like we all are–all of their input, but in very different ways than most people are. I don’t want Daredevil to be just like Spider-Man. He’s blind, and you have to get the radar. I really wanted his other senses to be working in tandem with how you experience the comic. It was a great opportunity to have that contrasted by how Echo experienced things. So, when I was doing research for the story where she was growing up deaf. I read a lot of autobiographies of people who grew up deaf, and I was fascinated with this idea. I remember this story where a boy saw someone making a reference to the noise that the rain makes and the noise that goes along with lightning. And he thought, “I had no idea that the weather makes noise.” He asks, “What noise does the sunshine make? What noise do the clouds make?’ And you’re like, “Wow.” You really have to think.

So, Echo learns that her parents are moving their mouths, and that means something, and they’re talking to her. When the dog’s moving its mouth, is the dog talking, too? Are the birds talking? Do birds make noises? What are they saying? So there’s this world that many readers don’t have any access to. What sound does the rainbow make? What extra information am I missing from rainbows, and what information am I missing from lightning? What comes with the snow? I wanted you to be able to feel that from her growing up. Her skill-set comes from this kind of pattern recognition in terms of her growing up, trying to pay so much attention to every nuance of visual stimuli from body language to facial expressions to lip reading to the point where she’s able to absorb this pattern recognition. If she sees someone play the piano, she can see the pattern recognition in the same way she can see that someone is saying a paragraph to her. If someone was dancing in a certain way, she has pattern recognition of that. She would be an incredible archeologist. She’s like a Rosetta stone of just about anything, as long as it’s visual. That’s how I look at her skill-set.

HJ: In your writings, there is often a recurring set of references to issues of encryption and decipherment which seems closely connected to the complex visual language you deploy throughout your work. To what degree are such references intended to teach your readers how to process your images and stories?

DM: I love that about the nature of the comics. If you know what medium you’re using to tell the story, really try to take advantage of what that medium is. I’m sure that, if I were doing Kabuki as a film, I would probably think of things in completely different ways. I’m not doing things on a page because I really like them in themselves, I’m really doing them as problem-solving as some kind of solution to communicate in the best way I can in that form. What’s happening with this character in a way that correlates to how that medium communicates to you?

Parts of the Whole

HJ: Am I correct in thinking that many of the techniques you deploy come out of the Art Book movement? If so, can you talk a little about the relationship between the Art Book and the Comic?

DM: I made a lot of handmade books like that when I was in college. I love the idea of handmade books. I love books on their own. I love them as artifacts. I like that aspect of comics, too. I like that it’s a physical piece that you can hold in your hand and turn. I do love artist books in that they have that texture page-for-page. My originals probably do resemble that to a certain degree, so it’s a big change from the printed version. I’m able to have exhibits. I’ve been doing a traveling art exhibit of The Alchemy. I’ve resisted selling any of it, so I have the entire Alchemy story so that it can all be exhibited as one big story. There are larger pages, and you can see each page on its own as a piece of art but, also, if you want to read it, it has all the lettering. It’s a completely different experience, reading it as a book itself.

HJ: There, the focus is on producing books as individual art objects, where-as you are producing comics which will be mass-produced and distributed. What do you see as the status of one of your pages? Is each page an art object on its own? What is the byproduct here – the page or the printed book?

DM: I like how you said that: the product and the by-product: the hierarchy. To be honest with you, neither of those is at the top of the hierarchy to me. I think they’re both by-products. I don’t think the original is the real art. I think that the real art of what happens isn’t in the page; it is what happens in the reader’s mind when they’re connecting it. The actual art page and the printed version of it are really my best way of making a navigational instrument for the reader to complete that piece in their head.

The art of the page is as different from the real art as a map or an atlas is to the real geography. It’s meant to guide you through, so I’m very focused on how someone looks at this page and use it as a jumping-off point. I want their mind, not the panels but their mind, to be moving–connecting things and adding to it, bringing their life experience to it, and completing it all in the mysteries of their head and connecting to it inside them. That’s where the real art of comics are for me. When they’re done right, when they’re done at their best, the real story happens completely in the reader’s head, and the comic itself is just a really fun artifact and by-product to get them there.

HJ: Your pages are published twice, first as part of the story and then in the Kabuki art books. Someone looks at the page very differently if they’re following the story versus looking at it as a straight piece of artwork. I know it changes the way I look at the pages, Does knowing that you’re going to do lead you to do the pages differently?

DM: It doesn’t ahead of time, but it does after. In the process of making the page, I’m having a totally different experience probably than any reader is going to have. I probably can’t have the same experience that the reader has, except occasionally when you come back to something years later and you’ve sort of forgotten about the process of making it, when you can be charmed by it to a degree. Other times, you can feel like you were a little heavy-handed or something, and you think, “Oh, this should’ve been finessed a certain way.” It’s like looking at somebody else’s work. I can look at the first Kabuki volume I did. I was 20 years old, and I can be charmed by the rawness of it and the crudeness of it. It seems like a different person did it. And I feel like this isn’t how I would write or do it at all. I would redo it.
I can be charmed by that in retrospect, but I don’t think that when I’m making it. When I’m including it in later, it’s an opportunity to give people extra input into the stuff that I was thinking about in the process of making it. But it doesn’t alter the way that I make the page knowing that I may also want to use it as a piece of art later or talk about it later. It is interesting to see a page or panel on its own in a book later. Sometimes, that’s the influence of putting it in the book, I’ve come across it and may be struck by it on its own.

At first, you’re in a mad rush to get everything on the deadline and everything synchronized and working together. Years later, you come across the page and you go, “Oh, this is really interesting! What was I even thinking?” Sometimes, you don’t even remember how this happened. And, sometimes, it feels like you are a different person when you’re seeing it. A different version of you did it.

Layers and Folds

HJ: One of the things that make it look like an artist’s book is a collage-like aesthetic: the layering of physical things on top of the page, and so forth. Can you describe a little of your thinking of that technique and how it contributes to your work?

DM: Usually, it’s problem solving. Sometimes, I’m not even planning that to begin with, and I’m trying to just make a hierarchy on the page, as you said. I’m trying to make something work. At a certain point, I’m going to step back from the way I was doing it and start placing things on top of it and moving around. I may not be sure if they work and then come back and look again, thinking it looks like it’s too much and taking something away. But I like that contrast, the tension between the two-dimensional and the three-dimensional. If you have a two-dimensional image and add something three-dimensional to it, especially if it’s not so much that you start thinking of it as completely separate, it really adds something that I wouldn’t get from simply drawing. Sometimes, it almost validates in reality some of the stuff that’s in there.

For instance, there was a scene in Chapter Two of The Alchemy story where somebody is making Kabuki a fake passport. I used an actual Japanese passport in there. She’s getting these new artifacts, so I like having the real passport. Sometimes, I’ll use photographs themselves. When you have a photograph versus something that’s painted or drawn next to it, it creates extra tension. A photograph on a drawing is one stage up of reality. Then, you can add a three-dimensional object on top of that. So, if you’re completely 3D and then add a photo and then a drawing, they all work together better than they would if it was just two of them .A lot of its just trial and error and problem-solving.

HJ: Part of the mix of 2D and 3D is the metaphor of origami which runs through Kabuki. That sort of reminds us that we’re reading a page. We could, if we chose to, rip it out and fold it into origami, but it’s a really expensive book, so we have to mentally fold it and try to imagine what shape it would produce.

DM: The nature of the story is talking about taking two-dimensional ideas and making a three-dimensional reality. It’s this idea of art in action, synchronized. Ideas in books are not just ideas in books; that’s not where they stay. Through some kind of imagination mitosis, ideas become something real that we live with. So I thought that was an interesting way to use panels in the story. I can take six panels and put them in the shape of a two-dimensional cube with dotted lines. You cut it out, and it gives you a sense that it’s meant to be folded into something real. But it still acts as six individual squares–that sequential story–at the same time. That’s my ode to the six-panel grid. It’s like a very curvy, stylized, six-panel grid. On the very last panel of it, I give it sides so that it looks like a cube all of a sudden. It gives this idea of three-dimensionalizing the six-panel grid. Then, you have this drawn cube. It starts to unfold, and there’s something inside it, and there’s things coming out of it, and it folds back on itself.

Just with the nature of the six-panel grid in comics, there’re boundless opportunities to how you can tell a story. Even starting with a conventional six-panel curvy S grid, you can have things fold inside and moving around. It’s about the nature of how you read it. It’s not really about what’s on the paper itself. It’s about this idea you don’t have to cut out the cube and fold it into 3D. You’ve done it in your mind already. I think that’s similar to the act of reading comics, and I think, story-wise, it’s similar to the act of following an idea out into reality.

People often think ideas aren’t real, but maybe they’re some of “the most realest” things we have. If you just write an idea down on a piece of paper, suddenly it exists in the three-dimensional material world, and its sitting next to you. You can take that thing you wrote and type it up. You can send it to somebody, You can write a paper about it. All of a sudden, you’ve reached all these other people. It can influence their lives, and it becomes your life. The things that you’re writing down and you’re teaching, these ideas become your passport into a variety of different worlds. It can become your career. So, the origami was a metaphor for all of that. Beyond that, if you don’t like the current ideas, you’re obligated to offer your own idea, your own alternative. Each person has a responsibility of finding their culture instead of just buying their culture.

MORE TO COME

Comics as Poetry: An Interview With David Mack (Part Three)

“Contrast Is Everything”

HJ: While we’re on color, you clearly have thought deeply about color theory. What assumptions shape your choice of color schemes for your comics, and how do you think your approach differs from the way color gets used in mainstream superhero comics?

DM: I have a BFA in graphic design, which entailed taking all of the design classes and all of the fine arts classes, too. So I do have a lot of experience in the color wheel and what colors are complementary and color theory. That said, there’s probably a lot of intuition involved in it as well. For me, contrast is everything. Contrast with color. Contrast with panel layout. Essentially, when you’re composing panel layouts and using color in story, I think it’s probably akin to composing music, where there’s certain buildups to it and there’s certain lows and certain highs and there’s a certain crescendo to things. I think designing comic pages uses a similar kind of contrast. It’s all about creating a hierarchy on the page and a hierarchy in the story and directing the reader’s eye so that they finish a certain amount of things.

On a page, you want their eye to look at some panels longer than other panels and then to rest at certain place and have an access point at a certain place. So there is a hierarchy about the page that color plays an important part of. A bright color is going to grab the attention. You can have the majority of the page in muted tones, and then you can have a larger panel at the bottom. The size of that panel and the contrasting color is really going to be sort of your crescendo moment for that page. I think there’s a relationship between how long it takes you to make the drawing in the panel and how long someone reads it.


I think the less detail that is in this panel, the quicker it is going to be read. It still says everything it needs to say, but, if you want someone to read that panel quickly to get to the next one, don’t overdo it. If you want them to look at it longer, you put more time into that one. I love that contrast.

There’s another kind of contrast. You might render something a little bit more realistic in one image or use some photo reference in a close up so it feels like a real human, but you don’t want to do that in every panel because it’ll just cancel itself out. So, for contrast, you want the other things that are read more quickly to be more abstracted. Those go a little quicker, and then you sort of build up to something else, and color’s a part of that. When someone opens a book, you really see two pages at the same time. Sometimes, when you’re drawing, a lot of people just think they’re doing one page, but it’s really like a big meta page; you’re seeing those two pages at once. I’m very conscious of that when I work on pages. I work on the design as if someone’s looking at them, and I know the colors on this page have to work with and complement the colors on the opposite page. You want those to contrast, then, with the page they’re turning next, so that’ll be a surprise.

HJ: You touched on something I was going to ask you about. One of the striking features of your work is the constant shifts in modes of representation. Fairly realistic images exist alongside very abstracted images, sometimes of the same character on the same page. What do you see as the value of such varied techniques in shaping the reader’s experience of your work?

DM: I might do it to a greater degree from scene-to-scene. The Alchemy, for instance, probably has the most diverse approaches across the whole story, but each chapter has a visual metaphor. Each issue is a little different from the next issue. Within each issue, each scene changes quite a bit, and, you’re right, often on the same page. I use a certain amount of contrast.

When you boil it down, the lowest common denominator of a comic is what the reader fills in between the two images. If you have a panel that has a cat on the table, it’s just a cat on the table. Then, you have another picture that is a cat on the ground. On their own, that’s what they are. Next to each other, the reader says that cat jumped off the table, and now it’s on the ground. I think the same thing happens in terms of changing color or changing the way something is rendered. The reader processes that. You can do it incredibly overtly.

If you want to show a certain amount of emotional or psychological change in the character, you can do it pretty subtlety in certain degrees, and I think it’s another tool that the writer has to tell a story through implication, through just how the reader’s mind works. If it’s a shocking situation, I would draw the panel before the catalyst of shock happened in a different way than the one that where the shock happens. I might do the first one in pen and ink and make it more streamlined and calmer. Then, I might do the other one with a wash of watercolor or acrylic down over it. Then, maybe I’ll draw it jaggier in pencil or something like that when the moment of realization happens to the character. I don’t have to use any words and take any extra space in the page to tell what’s happening. I don’t even have to draw that differently. I can do it just by using a different medium or drawing it a little bit stranger. I think the reader processes it emotionally for the character. I think it’s just one of the assets that comic books as a medium have at their disposal.

Make Mine Marvel

HJ: One of the first places I became aware of your work were the covers for Alias, which is designed to signal a different kind of relationship to this comic. This is not your typical Marvel comic, and you get it just from seeing it on the stand next to the other Marvel titles. I wonder what thought went into the design of those covers.

DM: You’re absolutely right! That is an exact conversion that Brian Bendis and I had. I attribute that directly to him. Whether in person or on the phone, he told me almost exactly what you just said. He said, for the covers for Alias, it shouldn’t look like a comic book at all. Make these look like a book that you see when you walk into a bookstore. As soon as you see it, you know that Alias isn’t like any other book that Marvel has. And, often when I’m designing covers for comics, I very much am considering it’s the cover of the book and it’s what’s selling the book. It’s not just the book itself. You have to consider this in context of it being on the wall in a comic book shop next to 100 or more books, so you don’t necessarily want to use the same kind of mediums or designs that are being used in those other books. The nature of the cover is to make it jump out from all the things it’s next to, so I always think in those terms.

Brian was very specific about this one. He said, “Maybe for a different storyline, we could use a different set of media or different vibe.” Often, Brian suggested to me in detail what he wanted. Other times, he would just give me the script ahead of time, and he would just say, “Read the script and do whatever you want for it.” So, it was pretty half-and-half. There were issues where he’d be very specific. Rick Jones is like a folk singer, so for the cover of one issue, he said, “Make really crappy music flyers. Make them yourself. Make them at Kinko’s, and go post them on a pole somewhere on top of other ones. Take photos of that, and make that the cover.” So that’s what I did. I made flyers for the character in the story and then made a bunch of extra fake flyers, too, and I put them on a pole on top of all other real flyers in the middle of the rain and then staple-gunned it to the pole. They were wrinkled and rained on, and I took photos of it.

So there were times he wanted things for precisely for what the story was. Another time, there was a story where a girl was missing. They find her diary, so he said, for this, all the covers are pages from this girl’s diary. So I took a sketchbook, and I filled a complete sketchbook as if I were a teenage girl. These were his instructions: “Pretend you’re a teenage girl, and you’re really mad. Make a whole diary of this girl with all these drawings and clippings.’ So I did that without knowing which pages would be the cover. After I made that, I took photos of some of the pages and used them as covers for that issue series.

HJ: I am especially interested in the changes in style which occur when Joe Quesada is working from your script for Parts of a Hole. He seems to pull some of your techniques more into the mainstream of superhero illustration. What similarities and differences do you see in the techniques involved?

DM: That was such a great experience. I worked with Brian Bendis on Alias. For my first Daredevil story, I worked with Quesada – that was my first work ever for Marvel. I should say also that’s one of the wonderful things about comics in general and working at Marvel–the spirit of collaboration. I have the Kabuki books where I have 100% of everything entirely on my own, and there’re no editorial suggestions or anything. It’s great to have that. But it’s also really nice to have a project where you work with other people who are really bringing their A-game and bringing a whole other set of tools to the table that I wouldn’t have.

So, working with Joe was really wonderful. When I’m writing for another artist, I write differently than I would write for myself because I’m going to write what I think are maybe that person’s strong points from my perception, or those things that they would do better than I would do. I would write to convey that, and I would also have a conversation with Joe and say, ‘What would you like to draw from the story? What do you think you would really shine on? What do you think are aspects that you’re hoping to get out of this?” It’s just a great conversation to have. Working with Brian Bendis, I had that situation too.

Every time I would write for another artist, I would send them layouts. Not that I wanted to necessarily have them do what my layouts were, but some of the script was a little unconventional in terms of its description of pages. So I sent Joe layouts that just said, “The script is what it is, but this is to give you a sense of what I mean by that description. When I said the first panel was a puzzle piece over here and the second panel is a puzzle piece down here, this is what I’m thinking about.” Joe would take my layouts and use the best parts of or the parts he connected to. He would marry that to his own unique graphic sensibilities and create a hybrid art style, using some of the graphic things I was putting into the layouts and his own natural vibrancy, how he drew.

 

HJ: As you know, I am very interested in the aesthetic tensions which surrounded your work on Daredevil – especially the Vision Quest book. Can you provide some context as to how you were able to experiment so broadly within the parameters of the superhero comic?

DM: It’s interesting. That book originally was going to be an Echo limited series. I don’t know if you were aware of this. When I did that first Daredevil story, I asked Joe Quesada [by now, editor-in-chief for Marvel Comics], “What do you want out of this?” He said, “I want you to create a brand new character for Daredevil in the process.” It was right after Kevin Smith finished his Daredevil run, so I wanted to continue with what Kevin was doing and acknowledge that and incorporate it into the story. But Joe also wanted a brand new character. He said that a lot of Daredevil’s antagonists or villains are secondary Spider-Man characters that crossed over to this book, and he would like to see a new person unique to the Daredevil story. So that’s where Echo came from, in a way starting as a villain in the story but also a potential love interest.

After that story, he told me he was getting requests from other writers to use Echo in the Marvel Universe, but he said before he was going to give the okay to that, he hoped that I would do an Echo series to flesh her out a little bit more. He said, ‘It’s going to happen one way or another, but you should do an Echo series just to give her more of a back story before that starts happening more.” So I said, “Great,” and I put this Echo story together. Then I had a meeting with him in the office in New York, and he sat me down and said, “I know you wanted to do this Echo story, but we’re going to put it inside the panels of Daredevil. That way, it’ll give the regular team an extra five months to catch up and get ahead on things. He said, “Our Echo story was in there before, so I think it’ll still work. We did this before, and it’ll be like another fleshing out of Echo. If you could have a scene at the beginning and a scene at the end with Daredevil talking to Echo, that’ll segue it.’

That was purely a publishing situation, so I can’t fault anyone for that. But, as you’ve said, when someone’s reading a Daredevil comic that’s says “Daredevil” on it really big, they’re expecting to see Daredevil, and he’s really not in that story. I understand that could be a jarring situation for people because the main thing you want to get out of that comic is Daredevil. This story has a scene of Daredevil talking to Echo in the first issue and then one in the last issue, and he was there, here and there, through flashbacks. But I understand somebody feeling that, when they’re buying a Daredevil comic, they’re not trying to buy an Echo story. But that’s just the way it worked in that situation.


It was an interesting experiment. People are probably more willing to accept a change from the mainstream if it’s delineated in the title. And I think if people thought, “Oh, there’s an Echo story written and drawn by David Mack.” It probably wouldn’t be as jarring to them. But, because now it’s in the Daredevil series, there were a lot of people who loved it, and there were a lot of people who probably didn’t know why those issues were featuring an Echo story in between the current Daredevil story. In comic books, there’s brand new readers every issue. Those people were probably asking, “What’s going on? There was a Daredevil cliffhanger, and now there’s this story about another person. I understand that kind of criticism. I felt like it was able to find its readership, and I find there were a lot of people that connected to it and got something from it.

HJ: Some have compared Vision Quest with Bill Sienkiewicz’s Elektra: Assassin, which also applied avant-garde techniques to this particular franchise. Was this a parallel that occurred to you as you were working on this book? If so, how would you compare your work with Sienkiewicz’s?

DM: I have a very good relationship with that book. In fact, I’m pretty good friends with Bill Sienkiewicz now, and I was having a conversation with him about this just last night. He’s been super nice to me, but I was probably pretty young when I read that. I was probably 11 or 12 when I saw that first Elektra: Assassin book, and I was fascinated by it. It was beyond my experience. It was beyond my comfort zone. So, at first, maybe I wasn’t sure what to think of it, but then I really appreciated it.

The first Daredevil story I ever read was a Frank Miller story. It was that one with The Punisher in it, from an “Angel Dust” story, in maybe 1982. I was at a friend’s house, and they had this comic book. I had never read a comic book. I was nine years old. I open up this book, and I thought that comics would be like Super Friends. So, it was one of those things where it was expectations versus what something is. I had seen some cartoons here and there at friends’ houses. So, I pick up his comic book and, instead of someone in a cape with a letter on their chest, there’s a guy dressed as a devil with horns on his head as the hero, and there was another guy with a skull on his chest just shooting people. It was almost frightening to me as a child. It was a story about drugs and angel dust, and children were selling drugs to children and dying. It was really outside my comfort zone. I wasn’t sure what to make of it.

Then, in some strange turn of chance maybe two or three years later, I was in a second-hand store–a St. Vincent De Paul–and I found the exact next issue of that book. By then, I was like 12 years old, and I picked it up. I could handle it then. It made sense to me. I saw the brilliance in it, and I loved it. Then, I started trying to find back issues of Frank Miller’s Daredevil, and there was something about those issues that I can never escape that probably informs my work in ways that I’ll never even be conscious of.

I remember being in the secondhand store, looking at this book and realizing that someone made these shadows and this lighting and that the shapes of the panels were all designed by the writer on purpose because they were communicating something. I thought it would be all bright colors as a kid, and I realized all these shadows and all this very iconic kind of architecture to this book was making me feel something. I think that’s when I clicked for me, that the writer can use all of this–the weather, lighting, shadows–as storytelling.

I had similar experience in a different way when I saw the Elektra: Assassin books. All those people that I have been inspired by…there’s a great many. Comic books have a great many giants. I think, when you’re doing something in a medium that has all these wonderful people before you, it’s up to you to stand on the shoulders of those giants and then try to bring something of your own to it as well.

MORE TO COME

Comics as Poetry: An Interview with David Mack (Part Two)

Influences – East and West

HJ: Kabuki includes several pastiches of children’s books, at least one of which has been published independently and can function as a type of children’s book. You seem to be suggesting that we are strongly shaped by the books we read as children. Can you share some of your thoughts on the nature of children’s literature? What books influenced you as a child?

DM: Our childhood reading does probably have more of an influence certainly than you’re conscious of at the time, and I will often look back at things and realize that there’s certain things in those formative years that you can’t ever escape¬–those first stories you hear about. My introduction to literature was the Bible. My mother would read me Bible stories all the time, and I was very familiar with all the Bible stories. That was a very big part of the way I grew up. There’s a certain kind of storytelling structure and a certain kind of hero’s journey in Biblical stories that, without even realizing, I probably encrypted into a lot of the stories I’m doing.

Then also, there was Alice in Wonderland and Peter Pan and Doctor Seuss. I read those books when I was very young, and I like that mythical, haunting, fairy-tale quality. And I did very consciously use those impressions in a lot of the Kabuki tales. Every one of the Kabuki tales– even the ones that don’t have actual children’s book stories in them–have quite a bit of children’s book literature and fairytale allegory inside them.

When I wrote the first installments of Kabuki, I was taking Western literature, but I was also very influenced by Eastern literature. There’s a lot of Japanese children’s books that we would probably consider gruesome and really far out that were fascinating to me also. There was this book of hells that children read, and each hell represents a different punishment.

While incorporating some Eastern things in it, such as the structure of the Japanese ghost story, the first volume of Kabuki also in its structure incorporates Alice in Wonderland and Through the Looking Glass. I was very much thinking of Alice in Wonderland as this allegory of a story from childhood to adult consciousness: think about the chessboard where Alice starts as a pawn, but, if you make it all the way across the board, then that pawn, the least powerful piece on the board, can then become the most powerful piece, a grownup. You can become Queen, and you can move all the way across the board. That was a visual metaphor I was using in the first Kabuki volume.

Kabuki starts as a pawn, and then, eventually, she’s working for the system that she serves in the beginning. She crosses over and comes into direct conflict with the system she serves based on new values that she develops, and she starts using her power to go in the other direction. There’s a visual correspondence between each of the characters in the early Kabuki stories and characters from Alice in Wonderland. There’s a set of twins called Siamese which are Tweedle Dee and Tweedle Dum. Scarab, a character in Kabuki, is the beetle in Wonderland. Tiger Lily and Snap Dragon are named after characters in the Garden of Talking Flowers. The General character is the Humpty Dumpty character. These kinds of borrowings from childhood stories hold a lot of feeling and power. They help me to capture the mystery we feel toward the world when we are still children. I want that sense of childhood wonderment to haunt the reader as they read my stories.

HJ: Clearly, Japanese culture has exerted a strong influence on your work – both classical cultural influences such as Noh and Kabuki as well as more contemporary media practices such as the media mix associated with anime and manga. How did you become so invested in Japanese art and culture? How has it influenced both the form and content of your work?

DM: When I was in college, in my painting and drawing class, there was a fellow from Japan that I became friends with. We had to take a foreign language. Since I had taken Spanish in high school, I thought I’d take Japanese because of my friend and his family and the culture of international students that he introduced me to. I had a lot of Japanese friends, and I’d have access to practice it with my friends. And then I became more fascinated with Japan and ended up taking courses in Japanese history and mythology, and my friend was always there to answer my questions firsthand.

I did the first Kabuki volume when I was in college. I wanted to develop a book where I felt like I could tell personal stories about things that I was interested in. I was a big fan of autobiographical comics, but, at the time, I didn’t feel un-self-conscious enough to do a fully autobiographical book. I was a big fan of American Splendor, and I liked Joe Matt’s Peep Show, and I got Ivan Brunnetti’s Schizo. I loved these fantastic autobiographical stories where you take what might seem like the mundane, but you show the fascinating in it. It’s more fascinating because it’s so from the soul and it’s so un-self conscious.

But I was 19, 20 years old and I didn’t feel un-self-conscious enough, and I didn’t even feel fully enough formed as a human to feel like I had that much of a voice to be able to do it that way. So I felt like that quote from Shakespeare: “Give a man a mask, and he’ll tell you the truth.” I didn’t want to do a fully autobiographical story but rather something that would give me a license to feel comfortable enough to talk about personal things. I didn’t want to make the main character an idealized version of myself. That could be a danger if it was a male protagonist. So I made it a female protagonist. I set it in a different part of the world.

I was immersed in learning about Japan, traveling, and learning the language, so I used these metaphors and this mythology from Japan that’s so fascinating to me as the structure to tell this story through. Doing this gave me the liberty to be able to do a story that people didn’t have to look at and see me in it, but maybe it was universal enough for them to see themselves in it if it was done right.

Alchemy, Improvization, and Process

HJ: The word “alchemy” crops up often, both in your work and in reference to your work. What does this word mean to you, and to what degree do you see your aesthetics as part of an alchemical process?

DM: I like alchemy as a metaphor for making comics. You turn base metals into gold. When you’re creating something, you start with a piece of paper or pen or whatever it is that you start with. By the time you’re finished, hopefully something of value has been produced from it. But, in terms of content, I like the idea that, even if you’re writing about something that’s troubling to you or that you’re coming to terms with, through the creative process you can often turn that into something that’s an asset to you or even helpful to other people or at least entertaining and fun for them. I like that kind of metaphor – transforming pain into something of value through the creative process So Alchemy is a metaphor for that interesting place that you get into when you’re making something. You can think about it, and you can plan it as much as you want, but, when you’re actually in the act of doing it, new stuff happens that you could not have anticipated. For me, I can have an analytical mind where I can plan as much as I want to. But in actually doing it, the act of creation is also a collaboration with another part of myself that I don’t always have constant access to, but it shows up when you’re doing it. I like that space.

HJ: You’ve written that images and incidents often get shuffled as you dig deeper into each new work in the Kabuki series. This is certainly an approach enabled by your more stream-of-consciousness style narratives, but it also suggests to me a kind of improvisational approach to artistic expression. What role does chance and intuition play in your creative process?

DM: That’s a good question. Some people often say, “Do you work through a stream-of-consciousness, or were you just making stuff as you go?” At the stage where you’re doing notes, that’s completely true. Any time an idea occurs to me, I write it down. Even if an idea occurs to me for a story I know I won’t even have time to do for a few years from now, I have a filing system. So I just write this idea down, and I put it in the file. In the case of when I was doing Alchemy, for instance, I knew I wanted to do this next story. Every time I had an idea for what this next story was, I wrote it on a napkin or wherever, put it in my file, and said, “This is the next Kabuki story.”

Years later, when it comes time to do it, I pull it out, and I have 200 pieces of little papers that have ideas on them–most of which I don’t remember writing. Then, it’s a great opportunity, because this previous version of myself has really helped out the present version of myself. Now, I have all these pieces of paper and can decide which of these belong in the story and which of these don’t belong in here at all. With the ones that are left, what order should they go in? I’m faced with the task of connecting the dots and filling in the spaces in between. That’s a really fun stage for me. I really like that conceptual stage.

Once I get that together, I write a pretty detailed script for myself. I do several drafts of it. In fact, in the script, there might be visual solutions that occur to me. I will make notes that might say, “This scene is about this, so use this mobius strip thing,” or “This scene is about unfolding into something else, so use these panels that become a two-dimensional cube and three-dimensional panels.” So, there’s quite a lot of academic and analytical build-up to it. With that said, there’s always room for spontaneity. When I actually am doing it, I do think of new ideas, and I do start to move things around.

The first Kabuki book was in black-and-white, but the next volume I did was the first where I was doing all the color. When I did all the layouts, they all made sense in a certain order, but, when I put them together in color, one scene was done with a certain set of colors and the next scene a different way, and I felt like “this page” next to “that page” doesn’t look nearly as good as I thought they would just based on the geometric layout that I had thought worked really well. I might not have known why this didn’t look quite as good, so I laid out all the pages around my wall or around my desk where I was working, and I’d start taking one page and putting it next to another In the process, I’d go, “Oh, it looks actually better next to this page,” and then I’d find another page where I’d go, “Oh, it looks so much better.” Then, I started rearranging all the pages and said, “They look twice as good this way as they did that way. I have to do it this way.” I would then ask, “Well, can that actually work?”

So I found a way to accommodate the script and the story to fit the change in page order, and I found that it made the script more interesting to me, anyway. I had to do a certain amount of work to finesse it to make it work. Since that time, any time I do a book in color, there are at least one or two pages that I end up changing the order of once the pages are finished. Usually, it adds something to the storytelling. I usually think it’s a more interesting way to tell the story when it happens, but I’m probably making it sound easier and simpler than it really is. There’s a lot of detail in making it work, too.

MORE TO COME

Comics as Poetry: An Interview with David Mack (Part One)

The following interview with the comic book artist David Mack appeared in a special issue of the journal, Amerikastudien American Studies, focused on “American Comic Books and Graphic Novels.” This special issue was edited by Daniel Stein, Christina Meyer, and Micha Edlich. Other contributions to the issue include discussions of Grant Morrison and Dave McKean’s Arkham Asylum (James F. Wurtz), Arab and Muslim Superheroes in American Comics after 9/11 (Fredrik Stromberg), David Small’s Stitches (Astrid Boger), Howard Cruise’s Stuck Rubber Baby (Simon Dickel), focalization in comics narrative (Kai Mikkonen), and teaching graphic novels in the ESL classroom (Carola Hecke). This interview is being reprinted here with the special permission of the editors.

Most comics are written in prose – more often than not purple prose. They are telling us larger-than-life stories that draw us into close identifications with their characters and immerse us in their world. David Mack (best known for his creator-owned comic series, Kabuki) creates comics that are much closer to poetry. As he suggests later in this interview, the difference has to do with the process of compression on the production side, trying to pack as much meaning into his images as possible, and decryption on the reception side, inviting us to scrutinize the complexly layered images in search of hidden meanings which may emerge only upon the second or third readings.
As an artist, Mack is surprisingly self-conscious about the reading process and about what his fans bring to their experience of his work. In some cases, he draws materials directly from his fans, which he integrated into his collage-like designs. In every case, he argues that the alchemical process of creating meaning through the juxtaposition of words and images is not complete until the page has been processed through the eye and mind of the beholder. For him, the comics page is both raw material out of which the reader produces meaning and a byproduct which can be appreciated on its own terms only after the story has been consumed.

Mack began publishing Kabuki in 1994 while he was still completing a BFA in Graphic Arts at Northern Kentucky University. His close association with Brian Michael Bendis, the award-winning author famous for his work on the Ultimate Spider-Man series, opened up opportunities for Mack at the industry heavyweight Marvel Comics, where he drew covers for Bendis’s Alias and contributed as both a writer and artist to the popular Daredevil series.

What strikes one about David Mack’s career is his ability to move between mainstream and independent comics, often creating surprising hybrid forms where avant-garde practices are applied to the superhero characters who are Marvel’s cash cow. His own Kabuki comics are dazzling in their innovative use of techniques , including the incorporation of everything from tea stains to toy train tracks, into his visual collages, and in his exploration of complex ideas, including those about subjectivity and the experience of mediation. Over the course of the story, his protagonist, a Japanese woman, is a paid assassin in a criminal network, the fictionalized character in a mass media franchise, a prisoner trying to survive, a children’s book author, and a leader in a resistance movement. Each volume introduced new genre and narrative elements, while encouraging us to reread what came before through new conceptual lens.

However, Mack seems equally at home working for Marvel, collaborating as consummate a mainstream craftsman as Joe Quesada (who is now Editor-in-Chief at Marvel) or as commercial a comics author as Bendis. Sometimes, Mack’s interventions into the comics mainstream strike controversy because he is asking readers to embrace a style that takes them out of their comfort zone. Behind these interventions, however, there is a deep respect for the pulp traditions out of which these characters and stories have emerged. Many experimental comics creators seek to escape from the superhero tradition, while Mack hopes to bring something back to it from his own independent practices, adding new layers to our understanding of its iconic characters and expanding its visual vocabulary to create new kinds of emotional experiences for the reader.

I was lucky enough to snag some time with Mack in the aftermath of 2010 San Diego Comic-Con. Sitting in my hotel room in San Diego, Mack shared with me his reflections on everything from his first experiences with comics (and the childhood stories which have shaped his imagination) to his creative process and aesthetic practices. What emerges is a complex picture of a comics artist and storyteller of the highest caliber, someone who is constantly pushing beyond the conventions and limitations of American comic’s dominant genres, experimenting and innovating inside the commercial mainstream and on the fringe, trying to expand the expressive vocabulary of his medium and, in the process, to use the corporate machine to deliver his own distinctive perspective on American culture.

Comics, the Subversive Art

HJ: In Kabuki: The Alchemy, the writer Kabuki meets on the airplane notes that “most widely distributed media tend to be decision by committee. They are beholden to the various interests of a conglomerate umbrella company…Comics are a subversive medium capable of great communication and cultural influence. The format affords an individual to voice a singular vision on an international scale under the radar of big business interests and federal regulation.” Does this reflect your own thoughts about how comics function as a medium?

DM: I’m able to put into the book characters that have strong points of view. You can put one character with a strong view next to another, and you get to have them brush up against each other. Some people think this character is my definite point of view, but it allows me a playground to let these points of view go against each other. When I say it’s a subversive medium, I mean it in two different ways. One has to do with the comics industry as a distribution system, and the other has to do with the way comics work as a medium and how people read them.

As a distribution system, comics are unlike radio or TV where you have a license and regulations and people overseeing you or film distribution where there is a certain amount of money and system involved before you can do anything. One person in their basement can have an idea and immediately make a complete story and reach a pretty fair amount of people through comics – whether the kind you print off and staple together at Kinko’s or the kind you make and distribute through the web. Comics are one of the last pirate media. One person can go and immediately just have an idea in his attic and make a book, and it can be out there. This is why some of the other media, like film and television, use comics as a research and development platform to a degree. I just started making mini-comics and showing that to publishers. I don’t even know if a lot of times what I’m doing can even be classified as comics. I let other people decide what the category is, but I have been able to infiltrate the delivery system that’s there.

And the other way I think comics are subversive has to do with the nature of the medium of comics. Comics start with two images, each slightly different from what came before, but, when you put these two images together, it’s just human nature to construct a dialogue between them. We construct a continuity: whatever happens in this image was before in time, and this happens after it. Nothing’s moving at all; nothing’s said in between. Even if things are completely different from this panel to that panel, our natural instinct is to construct order out of that juxtaposition and to create a narrative in between those images. So what I love about comics is that the readers themselves are really making what’s happening in comics in their own mind. When comics are done right, when they meet the reader halfway, when they don’t give too much… I think if they give the reader too much information, the readers don’t have to use their minds as much. But, if you finesse it and give them just the right amount, the readers then really start actively completing everything inside their minds. This makes the reader an active participant in what’s happening.

HJ: There is an ongoing concern in Kabuki about corporate-controlled media, with entertainment as a form of propaganda, yet you have also chosen to work often for Marvel – one of the two biggest publishers in comics, a company now owned by the Disney corporation. How do you reconcile these two positions?

DM: Kabuki itself is published through Marvel. I started Kabuki as a series of mini-comics, and then I started doing it at a small publisher called Caliber Comics in the early 90s that had published The Crow, and I moved to a larger company (Image) in 1997. And then Brian Bendis, Mike Oeming, and I formed an imprint at Marvel Comics called Icon in 2004 to bring our creator-owned comics to Marvel. Marvel Comics has now been bought by Disney. We were able to carve out a niche at Marvel–a little compartment for creator-owned comic books. We’re given complete autonomy in terms of what we do.

People ask me, “Are you concerned with giving up your rights?” You don’t have to give up any rights–you only give up rights that you agree to give up. And, so we made a contract where we weren’t giving up any rights, and Marvel worked with that. Marvel provides us with distribution and access to their readership and their delivery system, and I guess Marvel felt like us being there was some advantage to them as well. But people ask me that a lot: “Is there some editorial control because it’s a bigger company?” In fact, I don’t think they care. I do a complete Kabuki story. I turn in a finished book. They don’t look at it ahead of time, and they don’t look at it afterwards. Some editors look at the finished story itself, but they don’t give any suggestions at all for creator-owned comics.

I like the idea that you’re living inside a system whether you like it or not. So you have to cohabitate with that system, and hopefully you can meet halfway at certain times, and, hopefully…maybe…you can even influence it to a degree or at least influence the people that are part of its delivery system.

HJ: As The Alchemy continues, it is clear that you also see popular culture as a site of potential resistance to corporate and governmental control. Can you speak to the ways you see popular culture as a potential resource for the people who consume it? Where do your theories of media and cultural change come from?

DM: One of the major themes of the story is that we don’t just have to consume the culture that we are offered, we can create our own culture.
I’m not as interested in consuming a culture that is offered to me and made by someone else for me to buy. I’m much more interested in works and literature, and culture that inspires me to create my own offerings that will be useful to others, and to be an active and meaningful participant in cultural creation.

The Alchemy story deals with two issues of resistance. The external resistance
from an outside power as you mentioned, but also an internal resistance that we face whenever we try to create something. There is a kind of self-censorship people sometimes have built into them. And an “object at rest, tends to remain at rest” force that offers a lot of rational reasons of why not to create what you think of creating, why not to fulfill all of your best and wildest dreams.

Before you ever get the external part, you need to overcome all of these internal walls to actually begin, complete, make real, or share all of your best ideas.
The Alchemy chronicles characters dealing with both of these internal and external battles of control and influence.

As for your question about external media influence… I don’t self-analyze that a lot, but, if I were to…I should say, first of all, I grew up without any television. When I grew up, there was no television in my home. I didn’t get my first television until I got my first comic book paycheck. I was in college the first time I started seeing television a lot. Even when I was in first grade, I felt like I was missing out on some culture that all the other children were talking about. “Oh, did you see that show last night? This happened.” I never knew what they were talking about all the time. So, I did feel a certain distance from other people when they were constantly referencing things and I had no idea what they were talking about. On the other hand, I didn’t have that built-in acceptance of what television and TV commercials are when I started seeing more of television when I was in college.

When I was in college, the first Gulf War was starting, and it was on CNN all the time. There was a TV in the lounge in my building in college, and I would see all these television shows I was fascinated with. I remember I was fascinated with this TV show called Cops that was big at the time. Here’s a television show that we considered entertainment, but we’re also seeing first-person points-of-view of the legal system in action. I wasn’t sure if I was comfortable with the legal system being a form of entertainment and being strictly from one point of view. It made me feel very strange. Then, it cuts to a commercial and sells you something. Other people seemed to be a little more used to the commercials, but the commercials were really strange. Watching this many commercials on TV was a little weirder to me than other people seemed to think.
As the Gulf War was launching, there was this big build-up through CNN. The next thing you would see was a very similar show to Cops, but now it was first-person point-of-view of the world police. You see all these first-person point-of-view bombings and, at times, the war even felt like a video games. I was fascinated, but I was also outside my comfort zone.

I don’t know if I was conscious at the time of the connection, but certainly a degree of that experience went into the early books of Kabuki. Where the Kabuki books began, there’s an inter-dependence between a criminal element and a government element, and there’s an agency that polices that independence, but they are also part of the television and media conglomerate which shares a first-person point-of-view television show on their criminal activities. Kabuki was very consciously inspired by George Orwell and 1984, but I probably could not escape the effect that CNN and the Cops TV show and my introduction to more television and commercials were having on the way I saw the world. Comics were my playground to sort through all of that stuff.

MORE TO COME

Videos for Transmedia Hollywood 4: Spreading Change

On behalf of the conference organizers, I am proud to be able to share with you today the videos of our April 12 Transmedia Hollywood 4 conference. As many regular readers know, this event is run jointly by myself, representing USC’s Cinema School, and Denise Mann, representing our counterparts at UCLA and it is funded by a grant from the Andrew J. Kuehn Jr. Foundation. This year’s focus was on models of social change, and we were excited to see a conversation emerge across the four panels, starting with panel 1′s focus on the community outreach efforts of major brands and studios, panel 2′s focus on smaller scale transmedia projects and entertainment education, panel 3′s attention to grassroots activist efforts, and panel 4′s consideration of young entrepreneurs and philanthropists. Each of the panels is interesting in its own right, but those who attended the event agreed that there was something magical about how the parts came together as a whole this year. I want to specially think David McKenna who worked around the clock to get these videos up and out to the world in record time. Enjoy.

Panel 1 Revolutionary Advertising: Cultivating Cultural Movements
In the web 2.0 era, as more and more millennials acquire the tools of participatory culture and new media literacy, some of this cohort are redirecting their one-time leisure-based activities into acts of community-based, grassroots social activism. Recognizing the power of the crowd to create a tipping point in brand affiliation, big media marketers, Silicon Valley start-ups, and members of the Madison Avenue advertising community, are jumping on board these crowdsourcing activities to support their respective industries. In other words, many of the social goals of grassroots revolutionaries are being realigned to serve the commercial goals of brand marketers. In the best-case scenarios, the interests of the community and the interests of the market economy align in some mercurial fashion to serve both constituencies. However, in the worst case scenario, the community-based activism fueling social movements is being redirected to support potato chips, tennis shoes, or sugary-soda drinks. Brand marketers are intrigued with the power and sway of social media, inaugurating any number of trailblazing forms of interactive advertising and branded entertainment to replace stodgy, lifeless, 30 second ads. These cutting edge madmen are learning how to reinvent entertainment for the participatory generation by marrying brands to pre-existing social movements to create often impressive, well-funded brand movements like Nike Livestrong, or Pepsi Refresh. Are big media marketers subsuming the radical intent of certain community-based organizations who are challenging the status quo by redirecting them into unintentional alliance with big business or are they infusing these cash-strapped organizations with much needed funds and marketing outreach? Today’s panel of experts will debate these and other issues associated with the future of participatory play as a form of social activism.Todd CunninghamFormerly, Senior Vice-President of Strategic Insights and Research at MTV Networks.

Denise Mann (Moderator)

Co-Director, Transmedia, Hollywood / Associate Professor, Head of Producers Program, UCLA School of Theater, Film and Television

Rob Schuham
CEO, Action Marketing

Michael Serazio
Author, Your Ad Here: The Cool Sell of Guerrilla Marketing

Alden E. Stoner
VP, Social Action Film Campaigns, Participant Media

Rachel Tipograph
Director, Global Digital and Social Media at Gap Inc.

Transmedia, Hollywood 4: Spreading Change. Panel 1 – Revolutionary Advertising: Creating Cultural Movements from UCLA Film & TV on Vimeo.

Panel 2 Transmedia For a Change

Hollywood’s version of transmedia has been preoccupied with inspiring fan engagement, often linked to the promotional strategies for the release of big budget media. But, as transmedia has spread to parts of the world which have been dominated by public service media, there has been an increased amount of experimentation in ways that transmedia tactics can be deployed to encourage civic engagement and social awareness. These transmedia projects can be understood as part of a larger move to shift from understanding public media as serving publics towards a more active mission in gathering and mobilizing publics. These projects may also be understood as an extension of the entertainment education paradigm into the transmedia realm, where the goal shifts from informing to public towards getting people participating in efforts to make change in their own communities. In some cases, these producers are creating transmedia as part of larger documentary projects, but in others, transmedia is making links between fictional content and its real world implications.

Panelists
Henry Jenkins (Moderator)
Co-Director, Transmedia, Hollywood / Provost Professor of Communication, Journalism, and Cinematic Arts, USC Annenberg School for Communication

Katerina Cizek
Filmmaker-in-Residence, National Film Board, Canada

Katie Elmore Mota
Producer, CEO of PRAJNA Productions

Sam Haren
Creative Director, Sandpit

Mahyad Tousi
Founder, BoomGen Studios

Transmedia, Hollywood 4: Spreading Change. Panel 2 – Transmedia for a Change from UCLA Film & TV on Vimeo.

Panel 3: Through Any Media Necessary: Activism in a DIY Culture
A recent survey released by the MacArthur Foundation found that a growing number of young people are embracing practices the researchers identified as “participatory politics”: “interactive, peer-based acts through which individuals and groups seek to exert both voice and influence on issues of public concern.” These forms of politics emerge from an increasingly DIY media culture, linked in important ways to the practices of Makers, Hackers, Remix Artists and Fan Activists. This panel will bring together some key “change agents,” people who are helping to shape the production and flow of political media, or who are seeking to better understand the nature of political participation in an era of networked publics. Increasingly, these new forms of activism are both transmedia (in that they construct messages through any and all available media) and spreadable (in that they encourage participation on the level of circulation even if they do not always invite the public to help create media content).

Panelists:

Megan M. Boler
Professor and Associate Chair, Department of Humanities, Social Sciences, and Social Justice Education OISE/University of Toronto

Marya Bangee
Community Organizing Residency (COR) Fellow, OneLA, Industrial Areas Foundation (IAF)

Erick Huerta
Immigrant’s rights activist

Jonathan MacIntosh
Pop Culture Hacker and Transformative Storyteller

Sangita Shreshtova (Moderator)
Research Director of Media Activism & Participatory Politics (MAPP) project, USC Annenberg School of Communications and Journalism

Elisabeth Soep
Research Director and Senior Producer at Youth Radio-Youth Media International

Transmedia, Hollywood 4: Spreading Change. Panel 3 – By Any Media Necessary: Activism in a DIY Culture from UCLA Film & TV on Vimeo.


Panel 4 The e-Entrepreneur as the New Philanthropist

Nonprofit organizations are increasingly thinking like entrepreneurial start-ups and vice-versa, as young people are starting organizations which embrace the notion of the “consumer-citizen,” modeling ways that social-change efforts can be embedded within the everyday lifestyles of their supporters. While the boomers treated the cultural movements of the late sixties as a cause, today’s e-citizens are treating their social activism as a brand. They are selling social responsibility as if it were a commodity or product, using the same strategies that traditional business men and women used to sell products.

Sarah Banet-Weiser
Professor, USC Annenberg School of Communication and Journalism and Department of American Studies and Ethnicity

Sean D. Carasso
Founder, Falling Whistles

Yael Cohen
Founder/CEO, Fuck Cancer

Ann Pendleton-Jullian (Moderator)
Professor, Knowlton School of Architecture, The Ohio State University, and Distinguished Visting Professor, Georgetown University

Milana Rabkin
Digital Media Agent

Transmedia, Hollywood 4: Spreading Change. Panel 4, The e-Entrepreneur as the New Philanthropist from UCLA Film & TV on Vimeo.

“Same Old Shit!”: Fan Resistance at Wrestlemania 29 (Part Two)

 

Wrestlemania 2

The best wrestling performers know how to work with the audience, pumping them up or reacting on the fly to their moods. When we visited the Fan Axxcess event the day before, we saw some of the wrestlers from the WWE’s NXT school training. You could see that they were all working to learn how to communicate emotions through broad gestures and facial expressions that could be read by fans on the other side of the auditorium; they were working to develop a recognizable personality through which they could deliver those stock gestures and devices. And we saw people at various stages of development, including a few who had appeared prematurely on the WWE’s main stage and then been sent back down for retooling because they couldn’t deliver what was expected of them. For the most part, they were performing in character, but not really reaching across the fourth wall and engaging with the audience.

A great wrestler knows how to pull that off. I was impressed, again, with the melodramatic elements of the Jack Swagger vs. Alberto Del Rio match. Here, we saw a kind of classic “agit-prop.”

When I got pulled into WWE years ago, it was by waking up on a Saturday morning to hear the show-down between Hulk Hogan and Sgt. Slaughter. Slaughter was an American soldier who had been brainwashed by the Iraqis; Hulk was seeking to protect the American spirit and inspire the young “Hulkamaniacs,” especially those whose parents were fighting overseas. This was in the midst of the first Gulf War, and the storyline seemed well designed to play upon the emotions of the spectators.

The Swagger fight was equally of-the-moment: Swagger and his manager, Zeb Colter, represent the Tea Party. Their patter emphasizes the nativist side of the Tea Party. They wrap themselves in the American Flag and chant “We the People,” yet they are militantly anti-immigrant. So, in New Jersey, they rode out in a military vehicle and Zeb began to denounce people who speak Spanish, Italian, Greek, and finally, Yiddish, with the crowd booing louder and louder with each new prejudice. Then, Del Rio was introduced as a Mexican-American success story, reading aloud the inscription on the Statue of Liberty, and talking about how much he loves his new country. The effect on the crowd around us was visceral. For the most part, the crowd was playing their parts, booing the Tea Party and cheering the Mexicans. Add to this mix Del Rio’s announcer, Ricardo Rodriguez, who wobbled out on crutches, having been mercilessly attacked by Swagger on Raw a few weeks before, and you had a classic melodrama.

I was struck by two specific fans in the crowd. Behind us, there was a massive black guy who was standing up on his seat and chanting “white power” in response to Swagger. It was clearly a self-consciously ironic performance. But, then, across the aisle from us, there was this knot-head who keep chanting “USA, USA, USA”, and it was not clear to me where he was coming from. We were holding up a sign which jokingly read, “If Swagger wins I’ll move to Canada”. He was enraged that we were holding up a Canadian sign. I definitely thought from the way he harassed us that he might well be celebrating Swagger without any sense that he was the heel in this particular match. But here, the line between reality and performance was blurred beyond recognition.

I thought Cena’s performance on Raw after Wrestlemania was striking. It’s clear he knows that many of the hardcore fans don’t like him, and he was playing into this, giving people reasons to boo and reasons to cheer in more or less equal measures. Above all, he was seeking to bring on the heat and provoke as loud of a reaction as he could.

It’s the most dignified thing he can do. Most of those fans aren’t going to cheer for him. If he begs for their approval then he’ll look pathetic. By re-framing the boos as a sign of his success or proof of the fans’ passion for him he saves some face.

I’ve found the Del Rio-Swagger feud to be very polarizing among fans. Trust me: I wish the audience was eating it up. I like it. But here’s what I see instead: Everyone has a different opinion. Some fans like us think it’s a cool story and admire the way all of the performers are playing their parts. Other fans think the whole story is in poor taste. They say they watch escapist TV to get away from the ugliness, racism and political deadlock of the evening news. Some fans feel offended by Del Rio’s Mexican character because they view him as a stereotypical immigrant. Others – perhaps like the bald dickhead who was yelling at you for waving a Canada sign – more or less agree with Jack Swagger’s frustration with immigrants, or refuse to boo the USA and cheer Mexico. From an artistic standpoint I think it’s great that this story is challenging the audience. The WWE should be telling this story. But the result has been that crowds been restless, and their vocal reaction has been kind of muddled. You’re hearing weak boos for Swagger intermingling with weak “USA! USA!” chants. None of that reads well on TV.

As for the minor league wrestlers from NXT I agree with everything you said. It’s very cool to see these guys so early in their careers. All of today’s top superstars, including John Cena, The Rock and CM Punk, trained somewhere. There is an audience of fans out there who is even more interested in watching unknown athletes in the small independent wrestling promotions than in watching the established stars, and for much the same reasons that there’s an audience might prefer home town indy rockers to famous pop stars. They can watch the action really close up, even catch a few words with them in between performances. Pose for a picture, sign an autograph. Scout the talent. There’s a romance and simplicity to the trainees. They’re sacrificing a lot for their dream.
I don’t personally focus on indy wrestling. I only have so many hours to devote to wrestling, and I prefer the grand spectacle of the WWE. But I get why so many fans prefer the indies.

Yes, like any other fandom, the WWE fans incorporate a range of interests and different forms of subcultural knowledge. In many fandoms, the result is fragmentation and individualization. Yet, this may be one of the reasons I am so interested in the collective dimensions of fan response – the shouts and chants at the match require a high degree of cooperation. There are certainly moments where two fractions play against each other in a kind of call-response fashion. So, “Let’s Go Cena” is followed by “Cena Sucks” or “Undertaker” is followed by “CM Punk”, with two sides working together to create a rhythmic dialogue. There are other times these factions are set against each other with boos and cheers trying to drown each other out.

Yet, often, everyone joins in a shared response – or at least a large segment of the crowd does. That response may represent a consensus which has been hammered out online and then expressed spontaneously at ringside. So, “boring” may be an aesthetic reaction to the performance, but it seems grounded in shared criteria, or “same old shit” seems like a spontaneous response to the scripting and the plot, but it often reflects the fans’ disappoint that the more imaginative speculations discussed online haven’t panned out. Some of the chants represent the shared lore of the wrestling fans, so they may chant the name of the referees or the announcers, rather than the wrestlers in the ring, and that seems to require a deeper, inside knowledge than most casual fans would possess.

There seem to be certain basic chants which may persist even when the wrestlers they are associated with are no longer performing. It seems the crowd will use any excuse to go into Ric Flair’s characteristic hooting sound. At the same time, we can see processes which support innovation. So, someone may try out a new chant or gesture. If it seems to express something the crowd cares about at that moment, it may start to spread really rapidly. Some of the best contributions become part of the collective repertoire and may resurface at other events around the country (especially if the chant is clearly audible on the television broadcast). As we’ve suggested, sometimes, this is about playing along with the official storyline and sometimes, it may be about resisting or playing against the dominant narrative.

All of this brings us to the now legendary crowd responses on the RAW after Wrestlemania. You and I, alas, had to fly back to LA for our respective jobs, though you caught some of that broadcast via the airplane’s media system (thank you, Virgin Atlantic) and I caught up with much of it on Tivo later. Can you share some of your impressions of what was going on there?

 

Let me answer that in a round-about way. Every year there are literally dozens of wrestling shows and conventions booked to coincide with Wrestlemania weekend. Virtually every regional/independent group in the country travels to the host city to perform at some small boxing gym or other dive. Past stars like Hulk Hogan and Bret Hart sell tickets for intimate Q&A sessions (to fund their retirement years.) WrestleCon is a whole fan convention which brings in past legends. A lot of these individual performances only draw 100 people. Then everyone comes together for Wrestlemania.

 

Met

You’d think that the crowd response for the big event would be through the roof, but that’s usually not the case. Part of it’s the acoustics of the space. When you’re in an open-air venue like MetLife Stadium the crowd noise travels upward into the sky instead of echoing around an enclosed arena. Part of it’s that the core fanbase is already worn out from the past few days, and just wants to settle in and watch the show. It’s also harder to get 80,000 fans on the same page at the same time than it is to get 16,000 fans. So even when everyone’s saying the same thing, the left 40,000 people will be shouting it two seconds after the right 40,000 people, and the result is a wordless din.

There’s also a different audience who’s joining the “core” Internet fans there – families from the local area who don’t get very rowdy, or people from the area who don’t know much about wrestling and just come to see what all the fuss is about. They dilute the concentration of the raucous crowd, and to some degree shame the loudest fans into behaving themselves. Every time I’ve ever heard fans start chanting something profane at Wrestlemania someone sitting next to them has told them to watch their mouth.

The next night when the WWE tapes their weekly television show, RAW, everything is different. The curiosity seekers stay home. So do the families. They’ve spent all they’re going to spend. What’s left are 16,000 Internet fans (and 5 horrified “other people”) wedged into an enclosed basketball arena, with acoustics designed to echo. They see that as their chance to air their agenda in front of WWE management and a worldwide television audience: to show how united they are in support of some wrestlers, and how unanimously they detest others.

One of the most dramatic moments this year was when the crowd got fed up with a match between Sheamus and Randy Orton. Instead of cheering or booing either performer in the ring, they decided to show just how little they cared by chanting the referee’s name. “Mike Chioda! Mike Chioda!” Then they chanted for each of the television broadcasters, one at a time. Then they called for RVD, a wrestler who’s in TNA!, the WWE’s rival promotion. They even threw in a Mexican soccer chant used by indy wrestler El Generico. When a villain, The Big Show, prematurely ended the match by ambushing Sheamus and Randy Orton with a steel chair the crowd chanted “Thank you, Big Show! Thank you, Big Show!”

Later, the crowd decided to show their appreciation for Fandango, a young performer they wanted to elevate, by humming his orchestral theme song. Listening to the broadcast, you can hear the humming begin as a faint murmur. Then more and more people start doing it, until almost the entire 16,000 person audience is shouting full blast and dancing in their seats. When Fandango’s match ended after just a minute or so and the WWE tried to move on the crowd kept singing. They kept it up for almost the last half hour of the show, right through John Cena’s match. Every time it would die down someone would start it back up again. Even though the event was in New Jersey, a video came out a couple of days later of the Houston Texans NFL cheerleaders doing the Fandango song-and-dance in practice. PETA employees in animal costumes did it too. Even a weather man danced on the news. Now fans around the country are apt to follow suit. Someone mixed Fandango and the Peanuts gang. That’s spreadable media.

The crowd basically held the broadcast hostage. They did not let the WWE tell the story that management directed. They started telling a new story about how bored they were with the “same old shit” the WWE was trying to sell. I’m sad that we weren’t there for it. As rude and bossy as the Internet fans can be, I’m proud of them.

But here’s the truly sad part. Just a week later the WWE has already made Fandangoing the least cool thing there is. On RAW they brought out all of the marketing statistics and glossy PR videos about how many people are Fndangoing. Then they had Fandango try for 10 minutes to get the crowd to do the Fandango dance on cue. He looked more and more desperate as he screamed hoarsely over and over for people to get out of their seats. Instead of just letting Fandangoing be a fun thing the fans came up with they turned it into a corny marketing gimmick.

Even worse, rumor has it that the WWE is considering holding next year’s RAW after Wrestlemania in the Louisiana Superdome “to make it an even bigger event.” But as I’ve already explained, the acoustics of such a giant stadium, the difficulty of getting 80,000 to harmonize at once, and the presence of so many families is all apt to discourage next year’s crowd from acting so disobedient. If the rumor is true, then the WWE is either out of touch (possible), or machiavelian (very possible).

The WWE constantly pushes fans to social media on their shows, and pops up updates on the screen every time they trend on Twitter. They write in press releases that every live audience is a focus group, and that they have their finger on the pulse of their fanbase like no other producers in Hollywood. But it often doesn’t seem like they actually give a damn what fans are saying. They just care that the fans are marketing them free of charge on social media, and giving them impressive statistics that their PR people can distribute. If the fans don’t embarrass the WWE by making a mockery of their broadcasts I don’t think management is going to take them seriously. I’ll probably remain a fan for many years to come, and I’ll be at Wrestlemania next year. But I won’t be there to dance and sing when the corporate fat cats tell me to. I’ll go to experience natural emotions and shout my genuine opinions. That’s what pro wrestling is about.

Postscript: WWE referee Jimmy Korderas said in a podcast interview:

“I appreciate the fact that the fans who paid their hard-earned money come and enjoy themselves and they cheer and boo and chant for whomever they want. They only issue I had with the post-WrestleMania Monday night crowd was it got a little bit crazy and overboard where they did it to amuse themselves as opposed to being entertained with what was going on inside the ring. So, it was almost like ‘We don’t care what’s going on in the ring, it has nothing to do with what’s going on in the ring; we’re going to start chanting and almost kind of hijacking the show to some extent… To me, it didn’t feel like it fit with the actual presentation of the show… I just thought, like you said, it was more to entertain themselves than to be entertained by the festivities.”

And this week’s edition of Dave Meltzer’s Wrestling Observer reports:

“Multiple WWE employees were upset with the crowd’s unwelcoming reaction to Maria Menounos, particularly since they love affiliations with celebrities and with her subsequent letter acknowledging the negative response, it got out that a strong portion of their fanbase lack proper manners, refinement and decency.”

Both of these items seem to show that wrestling employees expect their audience to “be entertained”, “care about what’s happening in the ring”, and not be “unwelcoming.” But fans expect the show to be entertaining and welcoming, and for the WWE to care about what’s happening in the audience. I guess it could show a lack of ‘manners, refinement and decency’ if Rockne S. O’Bannon showed up at Paley Fest and the audience booed and chanted “Same old shit!” But it would seem even more ridiculous for Rockne to criticize his audience for not being entertained by his show. WWE Fans boo almost every time a celebrity comes on the show, and have for years. I can see how this puts Vince McMahon in an uncomfortable position with some of his business associates. But he’s got a problem, because they’re booing how corporate wrestling has become, and I think they’d like to sabotage those business relationships. That’s definitely unfriendly. I just think the producers and their audience have irreconcilable differences in what they want.

 

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“Same Old Shit!”: Fan Resistance at Wrestlemania 29 (Part One)

Two weeks ago, my son and I flew to Newark, New Jersey to attend Wrestlemania 29. My son first became interested in professional wrestling when he was nine, and I ended up accompanying him to a range of local and national events. Together, we saw some of the great performers of the 1980s – from Hulk Hogan to Andre the Giant, from Jake the Snake Roberts to Hacksaw Jim Duggan and Rowdy Roddy Piper; we also saw early matches by then-emerging performers, such as The Undertaker, Shawn Michaels, Bret “The Hitman” Hart, and Triple H; and as he grew older, we even made it to a live ECW event (a rival league that has since taken on a mythic reputation). I wrote an essay about the ways that professional wrestling constituted a site of masculine melodrama, “Never Trust a Snake,” and my son published his own account of his experiences as a young wrestling fan for Nick Sammond’s Steel Chair to the Head: The Pleasures and Pain of Professional Wrestling. My son has remained actively interested in wrestling through the years; my interests have shifted elsewhere, but when my son asked if I would travel with him to Wrestlemania, I jumped at the opportunity.

My son brought me up to speed for several weeks before we left, even preparing a PowerPoint to help me keep the various characters and their storylines straight. We bought into the whole package – the Hall of Fame induction ceremony at Madison Square Gardens, the fan Axxess event at the Izod Center, and floor seats for Wrestlemania 29 itself at Met Life Stadium. What follows is an exchange which the two of us wrote reflecting on what we saw and what we feel are some of the defining traits of the contemporary wrestling world. Here, we hope to share some insights the WWE’s often-feisty relationship with its hardcore fans.

Since many of my readers may know you best from the wrestling article we co-wrote ten years ago, would you like to update them on your life since then?

I graduated from The University of Arizona and immediately interviewed to become an assistant staff writer with the WWE. I got to submit a short script, which Stephanie McMahon and the writing team read out loud and discussed. I wrote a scene in which “The Rated R Superstar” Edge, who was known for his reckless lifestyle, found out he had a teenage daughter and had to reevaluate his life choices.

I didn’t get the job, so I moved to the one-stoplight town of Alamance, North Carolina and became an apprentice promoter for an independent wrestling federation. It was my crazy way of showing I had the gumption to go for my dreams. I got to hear a lot of wrestling’s trade secrets from the athletes themselves and I got to know the real people behind the gimmicks. Mostly I spent a lot of time lugging brutally heavy steel poles and wooden planks around in order to build the wrestling ring at each venue. But I had a really bad time overall, for reasons it wouldn’t be polite to go into here, and I ended up deciding that I didn’t want to work in wrestling.

I became a transmedia writer and content producer instead. I now work for The Alchemists, a Hollywood transmedia production company. Most recently I was the primary author of an elaborate second screen experience for the CW television series Cult. Despite going in a different direction professionally I’ve stayed a fan.

One of the great things about growing up is that you get to make your own dreams come true. Specifically, I’ve made attending Wrestlemania and Comic-Con my two annual traditions. I’ve now followed the WWE around to seven Manias (in Boston, Orlando, Houston, Phoenix, Atlanta, Miami and North Jersey.) I always spend weeks making signs, which almost never actually end up being very visible on TV. I’ve gone with friends, girlfriends and a professor. But I’ve never forgotten how much it meant to me to go to the shows at The Garden with you when I was a kid. I really wanted to go to one more show with you.

Why don’t you set the scene for us? You’ve written about the periodic shifts in the core vision of the WWE and especially its ongoing attempts to balance its hardcore fans with the family trade. What do you see as the current state of the WWE and how did this help to shape what was in the program in New Jersey?

Fans describe the current moment in wrestling as the PG Era. The McMahon family, who runs the WWE, has become consumed by the desire to become a respectable corporate brand. ‘Rasslin has always resided in the cultural ghetto, just a little more respectable than monster truck racing but not as respectable as NASCAR. The WWE achieved its highest ratings in the late 90s and early 2000s when they fully embraced their wild image. The major pro wrestling series were rated PG-14. Characters cursed like sailors. Women’s wrestlers dressed like cheerleaders, Catholic school girls or French maids. They swatted each other on the butt with paddles. Male and female wrestlers alike performed death-defying stunts. The soap opera storylines took a dark turn. Triple H infamously raped his opponent Kane’s dead girlfriend’s corpse in her coffin. Wrestling became mainstream among 20-somethings precisely because it irresponsible and excessive. It provided a carnal thrill you couldn’t find anywhere else on television.

The company reigned in their crude content because they wanted to have their cake and eat it too. They wanted to be ultra-cool, but they didn’t want to be seedy. Vince McMahon saw the WWE as a publicly-traded entertainment studio on the level of Marvel or LucasArts. He produced theatrical films starring their performers; he opened a restaurant in Times Square; he founded a pro football league to compete with the NFL; he even cut rap albums.

All of that went off the rails in 2007 when one of the stars, Chris Benoit, murdered his family and hung himself. The most common theory is that his insanity was brain damage he suffered headbutting opponents during his career. Other past and current stars, such as Eddie Guerrero, Mister Perfect, Miss Elizabeth, Sensational Sherri, Bam Bam Bigelow, The British Bulldog, Pitbull #2, Road Warrior Hawk, Demolition Crush, Crash Holly, Test and Umaga – all died of overdoses and drug-induced heart attacks over a seven year span. Big corporate sponsors dropped their support. Local athletic commissions refused to grant the WWE the licenses necessary to perform in certain markets unless they adopted tougher drug testing. Ratings dropped. I was one of the many long time viewers who stopped watching. It was getting downright difficult to give these people my money. I felt like I was supporting something evil.

 

 

The WWE has been obsessed with cleaning up its image ever since. All of their shows are now rated PG. The company does a substantial amount of charity work. This weekend’s Wrestlemania broadcast alone included tributes to Hurricane Sandy relief, the Be A Star anti-bullying campaign, the Special Olympics, Make-a-Wish kids and saluting America’s troops – all campaigns the WWE consistently promotes throughout the year. As a result, top sponsors have returned, and a host of respected figures ranging from Barack Obama and Hillary Clinton to Arnold Schwarzenegger, Hugh Jackman, Sean “Puffy” Combs and The Muppets have appeared on WWE television.

Fans who started watching because they loved wrestling’s rebellious excesses have become alienated. Many continue to watch because they love what wrestling was, or what they believe it could be again, but they hate what wrestling is today, and they understandably feel like they didn’t change. Wrestling did. They don’t want to be preached to. They find the anti-bullying PSAs hollow coming from a company that allows wrestlers to make homophobic comments. They want the best athletes and biggest personalities to be successful, not the performers who present the cleanest corporate image.

I basically agree with those fans, even if I feel like they can sometimes paint things as more black and white than they are. As I wrote in Steel Chair to the Head wrestling tried so hard to be shocking in those days that it just got gross. But the energy was much rawer then. I liked how wrestling let its hair down. I will still maintain that both from a creative standpoint and a business standpoint the blood, sex and sock puppets weren’t the problem. The rash of drug related deaths were caused by the relentless 320 day a year work schedule and the lack of company health care, which prevented people from recovering naturally from injuries without abusing pain killers. Management has also always had an expectation that wrestlers achieve unrealistic body shapes, which led the stars to abuse steroids. None of that has really changed. Going PG did help the WWE attract more sponsors and celebrity involvement, which was good for their bottom line. But it also made them a lot less cool, and their ratings are now half of what they used to be. Sanitized wrestling is a buzz kill.

Today’s viewers feel that they are the custodians of wrestling. They still remember what wrestling used to be about – what made them fall in love with it – and they intend to keep booing the good guys, chanting “boring” and sitting in stony silence at live events until they force the WWE to change. But the WWE is seemingly willing to lose those fans if it means they can stay respectable. The gulf that separates the viewers and the corporate executives was never more obvious than at Wrestlemania this weekend.

I’ll say! We observed some real tensions all weekend.

Take the Hall of Fame ceremony. Before the event even started, the WWE announced that late 90s star Mick Foley’s Hall of Fame speech would not air on their trimmed-down television broadcast. He would be cut for time. Instead viewers would see Vince McMahon honor Donald Trump, who owned the buildings that several past Wrestlemanias had taken place in. It was a recognition that most of the web fans saw as politically and commercially motivated. After some behind-the-scenes discussion, the WWE extended the broadcast to allow Foley’s lifetime achievement award to be broadcast.

Foley

When Foley went onto the stage, the auditorium went wild and Mick seemed genuinely touched by the fan response. His remarks were playful and funny, telling stories of his blood and glory days in the ring, He emphasized the match where he lost a sizable chunk of his ear, and he ended by staging a few moments of rough-housing with Chris Jericho, who he had always wanted to beat in the ring, heinous villain CM Punk broke character in order to referee the fight.

When The Donald entered, he was resoundingly booed and the relentless jeers continued throughout his remarks. The Donald got booed again when the Hall of Famers were reintroduced at Wrestlemania.

Bob

The fans also jeered, booed, and hissed when former Today show host Maria Menounos went into an overly-long and overly-flattering introduction of Bob Backlund, another featured part of the program that went terribly wrong. Backlund came out and seemed to be shouting at the fans. Then the fans shouted back. After a while, it seemed like Backlund was trying to perform as the heel character he adopted upon his return to the WWE late in his career (a senile man in a bathrobe who believed he was running for president), but by that point, no one was quite clear what was going on, as the speaker was raspy and red in the face, and telling people to shut up.

We were both struck when they showed a segment from the Hall of Fame ceremony during the Wrestlemania broadcast which had been carefully edited to suggest a much saner, more sentimental Backlund, and it looked like it was redubbed to strip out the audience response. Then, Backlund got on the stage and went bat shit crazy all over again, making it even less clear than before if he was trying to perform in character or simply outraged over the fan response. Maria Menounos also chastised the fans in a blog post about the event.

By contrast, the fans seemed to sit on their hands during the heavily billed matched between the Rock and Cena….

The Rock and John Cena epitomize corporatized wrestling. I have been watching since January of 1991 and I can’t remember ever seeing this kind of across-the-board nerd rage towards a Wrestlemania main event. The Rock left wrestling in the prime of his career years ago to focus on his movie career. He claimed that his return to wrestling three years ago was motivated by an enduring love for his fans, but it just happened to be timed to coincide with the marketing push for the movie Fast 5.

Since then he has left several more times, only returning on occasions when he has another movie to promote. Yet the WWE has now pushed aside all of the wrestlers who work for them day in and day out in order to let The Rock main event the biggest show of the year the past three years in a row. Fans see it as a soullessly calculated bit of corporate back scratching arranged by Hollywood agents and executives who aren’t overwhelmingly concerned with what the core audience would most like to see.

Cena and Rock
John Cena has won 13 world championships since the PG era began, which makes him the face of the moment. He’s constantly seen shaking hands with politicians or ringing the bell at the New York Stock Exchange. But those aren’t credentials fans care about. They’re liabilities, because they make him look like a square, a corporate puppet. Apologists say that Cena is the most popular wrestler on the planet with casual fans, families, women and children, who simply aren’t as rowdy as the adult men in the audience. But he gets booed out of almost every stadium he performs in. Fans verbally rip him to shreds with chants like “You’re a loser” and “Fuck, you, Cena!” They’re not playing around. They hate him.

Last year’s Wrestlemania main event was The Rock vs. John Cena, and the marketing tagline was “Once in a Lifetime.” But the writers knew the whole time that it was false advertising. They were setting the stage for a rematch, which fans dubbed “Twice in a Lifetime.” They’ve been chanting “Same old shit” every time it’s promoted.

I thought the match itself was thoroughly mediocre. I purposefully didn’t make any noise for it, because I think the WWE management even perceives booing as a passionate response. I didn’t even pay that close attention. I just didn’t care. But from what I observed, The Rock is out of shape. No sooner had they started than he got exhausted and needed to rest. That’s been the case with every time he’s wrestled since he came back. It’s hard to keep up with the younger wrestlers when you only get in the ring once or twice a year.

The outcome of this year’s Mania main event was utterly predictable to most fans, with Cena winning and The Rock raising his hand. I rolled my eyes. The WWE hopes that if The Rock tells the audience to respect Cena we’ll all do as he says. I do respect Cena, but not because The Rock shilled for him.

In many ways, getting a glimpse into WWE fan culture through your eyes was the most interesting aspect of the trip for me. As I see it, we are watching a collision between fans and corporations that is unfolding across multiple media. The WWE has fully and obsessively embraced social media, with constant prods throughout their broadcasts to follow along on Twitter, and even recommended hash tags. The fans have also long used a diverse range of blogs, podcasts, and other online forums to coalesce their own opinions, to share insider knowledge, to formulate their opinions – often in ways, as we are seeing here, which run contrary to the dominant narrative the WWE wants to construct.

At the same time, the WWE seeks to stage a spectacular broadcast, that reaches viewers all over the planet. As a scripted program (i.e. “sports entertainment”), they have enormous control over what happens in the ring, yet they have far less control over what the fans do at ringside. Some of the first generation of scholars writing about the WWE stressed the nature of this fan performance – the ways fans perform for each other and for the cameras in ways that help everyone to suspend disbelief and lend credibility to the staged spectacle. When wrestling fans resist, they do so in a highly public manner: they chant, they shout, they hold up signs, they often become so loud that they get heard on the broadcast even if the management doesn’t like what they have to say.

Yes, the announcers have some ability to re-narrate the fan pushback, to re-inscribe it into the narrative. As you say, above all, the WWE wants to generate “heat.” They want to provoke strong emotions, and so, they can always describe the fans as “rowdy” or “raucous” or “out of control” or “going crazy”, even when the response does not seem to support the preferred storyline. Wrestlemania and Raw are going out via a live feed so they can only do so much to control the fan reaction. We saw with the Hall of Fame ceremony, which was taped for later broadcast, that they were almost Orwellian in re-sculpting the experience, cutting out awkward moments, reducing the sound of the crowd so you can’t quite understand what they are shouting, editing it so that it looks like one happy family. Bob Backlund comes across as sentimental in the edit for television, but he came across as crazed and angry for those of us at the live event.

And, of course, the fan’s engagement with the events can shift pretty dramatically from match to match. My nostalgia draws me back to the generation of wrestlers who were performing when you were little, the ones I wrote about in my original “Never Trust a Snake” essay. So, I was perhaps most engaged by the Undertaker/C.M. Punk match. We saw the Undertaker fight some of his early matches and now, he has a 21-0 lifetime record at Wrestlemania. He is an aging lion, who only rarely fights, and who has been rumored for several years to be on the verge of retirement. Yet, the guy knows how to sell the melodramatic dimensions of the storyline. Leading into this match, they did everything they could to make Punk a despicable figure. Paul Bearer, the Undertaker’s long-time friend and supporter, had passed away, in real life. The Undertaker was paying tribute to him on Raw when Punk snuck into the ring and stole the urn which, for storyline purposes, held Bearer’s ashes. We saw broadcasts where he was casually tossing the urn around and then, on the eve of Wrestlemania, he dumped the ashes in the Undertaker’s face and bathed in them himself.

What they delivered at Wrestlemania was an old fashioned “slobberknocker,” full of melodramatic twists in fortune, two counts and kick outs.

My sense is that the fans were eating it up. Sure, there were plenty of people rooting for Punk, who has a strong cult following, but they were also being earnest when they chanted “this is awesome” at several points during the match. And it was fun to me to see that the WWE still knows how to play upon those classic elements in their performances.

It was awesome. Most of the blogs I follow gave the match 4 ½ to 5 stars, and I agree. It was the highlight of the night. In that instance, yes, at least ½ the fans were rooting for the bad guy, CM Punk, but the point wasn’t to disrupt the broadcast. It was to show their love for a great performer. Chanting Punk’s name is very different from chanting “same old shit” towards John Cena and The Rock.

In baseball they would call Punk a five-tool player. He’s a charismatic speaker. He can emote very nuanced reactions for the TV close-ups. He can gesture broadly to get a response from the live audience in the balcony. He’s graceful in the ring, and he knows a broad variety of tactics to make each match feel unique. He can play an identifiable good guy or a despicable bad guy more or less equally well. He’s just got the total package.

Two other wrestlers, Dolph Ziggler and Daniel Bryan, lose more often than they win, but the decibel level for their brief appearances can often exceed those for the better promoted stars. Fans create elaborate signs on poster board and fabric to waive in tribute to them. I think in all fairness they’re probably not quite as charismatic as guys like The Rock or Cena, but they’re better natural athletes and great performers just the same. The fact that they so often draw the short straw when it comes to wins and losses just makes fans respect them more for paying their dues.

(MORE TO COME)