Henry: I was struck as I read your description of the aesthetic practices of the surround that you are evoking many categories that also shaped the aesthetics of new media -- including notions of interactivity, nonlinearity, immersion, multimodality, and transmedia. These links are implicit in the book, but I know you think about new media, so I wanted to see if you might be willing to speak about the similarities and differences in how these ideas operated in these two periods.
Fred: Happy to. In many ways, the book is an effort to write a genealogical history of the categories you’ve named. In the time I’m writing about, the essential distinction was between immersing audiences and surrounding them. Walt Disney and his team, for instance, designed media to be like carnival rides. They tried to immerse their viewers not only in narrative, but in kinesthetic experiences that would cause them to disengage their critical faculties and just go with the flow. In 1958 they sent a movie about the United States to the World’s Fair in Brussels. It was shown in what they called “Circarama” – eleven film projectors showing the moving in 360 degrees just over the viewers’ heads. Journalists who saw the show were thrilled to see the bodies of the spectators all swaying in time together. To the Committee for National Morale or Herbert Bayer and his Bauhaus colleagues, people swaying together would have smacked of hypnotic fascism. The whole point of aesthetic experience in their view was to awaken the reason, to individuate citizens by creating aesthetic conditions under which they could have unique individual experiences, but together, as an egalitarian group. In that context, it wasn’t just what was on the screen that mattered; it was how viewers moved between the screens. In the propaganda exhibitions that Bayer designed for the Museum of Modern Art in World War II, visitors could see pictures overhead, at their feet, and at various heights along the wall. They came in all sizes and interspersed with text. They were quintessentially multi-modal media – and that was key. Bayer and his team wanted viewers to practice doing the linking work themselves. They were to engage, even interact with the whole pattern of images and not just any one message they might contain. John Cage preparing a piano, circa 1960. Photograph by Ross Welser. Courtesy of the John Cage Trust. The same thing was true later with John Cage’s soundscapes. You’ll remember that his most famous piece, 4’33”, features a piano player who sits down at the keyboard but never plays a note. Cage is asking his audience to see that they are surrounded by the sounds of their environment. He’s asking them to knit those sounds together in the way that would be most meaningful for them. No piano player, no conductor, no musical dictator demands their attention. The audience, like the sounds themselves, are meant to be free, interacting with one another on equal terms. In that sense, practices of interactivity, multimedia display and design, non-linear aesthetics – they were all tools meant to liberate and democratize the senses. They were meant to be alternatives not simply to commercial entertainment, but to the kind of media immersion that many – though not Walt Disney – still feared could produce authoritarians. The trouble is, these new modes for making liberated citizens also meant a new mode of management. In each case I’ve studied, a team of experts built an environment and selected an array – an often very rich array – of media for audiences to engage. Audience members moved freely, selected what mattered to them, congregated, dispersed – and based on all the archival records I’ve seen, many really did experience themselves as free in these spaces. But of course they weren’t. Or not completely. They may have had more control of their bodies and their senses and their reasoning faculties than, say, the swaying viewers of Disney’s Circarama, but the visitors to surrounds inhabited a thoroughly curated world. They could interact, but the terms of their interaction had been set for them, before they even entered the rooms. Even in Cage’s 4’33”, a designer hovered behind the experience – Cage himself. Today we’re surrounded by digital media and I think we’re just waking up to the quandary these experiences represent. On the one hand, we want the kind of individualized agency that surrounds seem to offer; on the other, simply entering those spaces opens us up to management and surveillance. Some of those modes are top-down – curators really can and do shape what we see, and some of those curators come from states and corporations with agendas that have little to do with democratizing our lives. Other modes are more psychological. If anything defines our historical moment, it’s the off-loading of the labor of production and self-management onto the individual citizen. You can see this in free-lancing and internships and any number of other places. But you can also see it in media. The modes of interactivity and multi-media storytelling that empower audiences to make their own unique sense of the media around them usually invite them to make sense of that media specifically – media which have often been pre-selected and pre-digested for them. Interior of Stan VanDerBeek’s Movie-Drome, Gate Hill Cooperative, Stony Point New York, circa 1963-65. Photograph by Stan VanDerBeek. Courtesy of the Estate of Stan VanDerBeek. You can see this to some degree online. But you can see it much more clearly in the ways that so many material environments are becoming multi-media experience machines. Think of airplanes, with TVs on every seatback. Or think of sports bars, with all the games on at once. Or think of the apps on your cell phone. We’ve entered a world in which the interactivity and multi-modality that once promised to free us from fascism has in fact brought us into ever closer relationships with large institutional forces. Now, just to be clear: I’m not at all arguing that corporations or states are necessarily authoritarian. I am arguing that we need to see that the terms of our media freedom these days are a lot more constrained than we may think.
Henry: The Democratic Surround explicitly seeks to push beyond some of the encrusted ideological critiques of the Cold War and the idea of domestic containment. You want us to understand that in many ways, the leading thinkers and artists of this period were pursuing a progressive, even multicultural agenda, for whatever blind spots or complicities they might seem to display. What do you see as some of the most significant misperceptions about American thought during the 1950s? What do you see as the value of rethinking this period?
Fred: The history of the Cold War that we’ve inherited has largely been written by a generation of scholars who grew up in the 1960s and came of professional age in the 1980s. They witnessed the Vietnam War, the recession of the 1970s, the rise of Reagan and Thatcher. Out of those times, their generation has carried a deep fear of the government, a faith in the power of self-organized networks, and a belief that personal expression, properly organized, represents the highest form of politics. These beliefs have made it harder for them to see the complexity of the 1940s and the 1950s and much harder for all of us to deal with the complexities of our own time. The canonical story runs something like this: After World War II, America settled into a pattern of ubiquitous repression in its foreign policy, its domestic race relations, and its family life. When a new generation realized how personal politics could be, they took to the streets, and only once they got there did political change begin. This story contains some large grains of truth, but it misses crucial distinctions. World War II, for instance, gave rise to the military-industrial establishment, but it also sparked a radical critique of American racism. That critique flourished not only among disenfranchised bohemians, but among elite intellectuals and public officials. By 1948 or so, large numbers of Americans supported a very radical vision of world government. It wasn’t the Communism of the 1930s, but it was a deeply collectivist vision of global unity. That vision has been read in recent years as an oppressive universal humanism, an effort to turn the entire world American, white and middle-class. In the 1950s, the United States would certainly leverage that vision in an effort to contain Communism abroad. But the vision itself, then and now, contained within it the seeds of our own celebration of human diversity. A second belief: that the personal only became political in the 1960s. This claim seems to have been born out by the host of identity-based political movements that emerged in the 1970s. But it’s not true. The effort to distinguish America from Germany at the start of World War II set loose a critique of racism, anti-Semitism, and even gender conformity – in the late 1940s and early 1950s – that has largely been forgotten. Figures like Margaret Mead and Ruth Benedict believed that the personalities of a given culture made that culture what it was. Democracy in their view was always simultaneously a political and a psychological phenomenon. Freedom consisted in the ability to be oneself; a free society empowered individuals to fulfill their potential, together. What matters here is not only that the personalization of politics that we associate with the 1960s began a generation earlier. What matters is that it lived in the epicenter of American intellectual and political life. Writers who grew up during the Vietnam War, as I did, remain deeply suspicious of the state, for very good reasons. Yet governments are not monoliths. As I dug into the archives of America’s premier Cold War propaganda agency, the United States Information Agency (USIA), I found extraordinary arguments going on about the nature of democracy, about the degree to which Americans should impose their agendas on others, and the like. During World War II, members of the Committee for National Morale advised President Roosevelt and his cabinet; at the height of the Cold War, John Cage lectured at the same 1958 World’s Fair at which the USIA was promoting our national goals – and he spoke in terms that would have been entirely familiar and congenial to the most ardent American propagandists. I point this out to show that during the 1940s and 1950s, the American intellectual landscape had not yet been cordoned off into countries of ardent Cold Warriors confronted by equally ardent strivers after civil and human rights. Nor had the state as a whole become an exclusively oppressive force, internally or even internationally. I don’t mean to downplay the tensions of the time. I’m well schooled in McCarthy’s witch trials, the race riots of the 1940s, the very real gender re-segregation that took place after World War II, and the darkness of the Cold War closet. But I believe that if we can jettison the notion that only bohemian, expressive politics lead to social change of a personal kind, we can begin to see our own lives in a new light. In our moment, it isn’t our personal expression that’s under attack. On the contrary, we live in an era in which the mainstream mass media celebrate our array of sexual and racial identities. Think of the TV show Modern Family, for instance. Right now, it’s our institutions that are suffering. Have you looked up at a highway bridge lately? Have you popped into a public school and counted the number of kids in an average classroom? Have you looked at more than a decade of war and wondered how it is that the government has been able to keep troops in the field so long with nary a peep from the American public? And how has the left responded to these events? Well, we had Occupy – a movement organized around the collective expression of identity in public places and the building of mostly temporary networks. Meantime, the right has had the Tea Party – a movement anchored in already existing institutions, often churches, aimed at building new institutions, and it has already had an extraordinary effect on our government. Occupy has certainly framed the debate – it’s important know who’s part of the 99% and who isn’t. But it’s the Tea Party that has actually changed – or really, paralyzed – government policy. I’m hoping that if we can look back into the 1940s and the 1950s, we can see a world in which it is possible to work for radical political transformation within and around the most powerful institutions of our day – including the media and the government.
Henry: Anthropologists, Sociologists, and Psychologists (not to mention early Communication scholars) play key roles in shaping policies in the United States during this period. Why were these disciplines so central to the thinking of the American government during the war and post-war years? What factors have shaped a shift in the status of these humanistic fields in the subsequent decades? Today, many universities are closing down their anthropology programs, for example, and our educational policies are very much driven by a STEM agenda.
Fred: These are pretty tough questions! I’ll do my best. I think the answer to the first question has to do with the kind of country America was at the time. In the 1930s and 1940s, the United States was not yet a global hegemon. In a lot of ways, it was a somewhat backward place – largely rural, racially divided, and not yet even fully unified geographically the way it is today by the highway system. Within this world, anthropologists especially, but also psychologists and sociologists, seemed to offer a window on the world beyond our shores. They seemed to understand how things really worked – in far away Asia and Africa, in the urban jungles of our own cities, in the tropics of our minds. They also shared an understanding that individual personalities and cultures mirrored one another and that communication – mediated and interpersonal – shaped both. When World War II began, scholars in these fields seemed to have a uniquely sharp-eyed view of the international field in which the United States now felt compelled to play. They also seemed to understand how to motivate the American people to go to war. But that’s not quite enough to explain their appeal over time I think. For that, we need to acknowledge the technicist character of some of their analyses. Mead, Bateson, Allport, Fromm – they were humanists. But many of their colleagues committed acts of highly technicized social science – field and laboratory experiments for instance, quantitative content analysis, and the like. These sorts of scientistic activity produced the actionable results that government leaders needed. And even where they didn’t, they produced the image of social scientists as men of action (and yes, they were almost all men). How did such scholars lose their place at the table? Vietnam. One of the most painful moments I had researching this book came as I read through the history of the Center for International Studies (CENIS) at MIT. CENIS was a social science think tank funded partly by the CIA. In its papers, you can see social scientists like Walt Rostow and Ithiel de Sola Pool turning the pro-democratic tools of the 1940s into instruments for crushing Asian communism. It’s horrifying. I don’t think American intellectuals have quite forgotten what happened there. Some of the best and brightest social scientists of the 1950s and 1960s, working with the very best of intentions, helped mastermind a national atrocity. This is part of the reason that the historiography of this period remains so stark. The generation of scholars who grew up during Vietnam identified with personal liberation movements here and with post-colonial liberation abroad. Some even tended to conflate the two. This has created a slow-burning identity crises within several fields. If a field is designed to map more or less universal rules of social engagement and if the application of universal rules is an essentially oppressive, colonizing endeavor, then what is the proper job of a social scientist? You can see the legacy of Vietnam in the anxiety for scholars of culture, and particularly anthropologists of the 1980s and 1990s, to be “reflexive” in their work – that is, to so thoroughly disclose the biases of their own social position as to inoculate themselves against charges of intellectually colonizing the Other. For what it’s worth, I don’t agree that the social sciences have faded from view. I do see that the lion’s share of funding from the government now goes to STEM disciplines. I think that happens because the outcomes of training in those areas can be so clearly linked to things Congressman care about – jobs, profits, economic growth. But the power of STEM per se isn’t new. The space race and the Cold War drove research in that area to a level of funding and creative abandon that would be hard to imagine today except perhaps in the privately funded stratospheres of Google and Apple and Microsoft. Even with government funding down, the social sciences remain intellectually pretty hardy. Psychology in particular remains very strong. Communication has been reinvigorated by the rise of digital media. Anthropology’s role has certainly shifted -- partly I think because America has changed. After World War II, we became a much more cosmopolitan nation, and as we did, we no longer needed anthropologists to manage our first contacts with foreign peoples. Sociology has split I think into a more technicist, campus-bound wing, and a more public-facing style. Just think of the popularity of Malcolm Gladwell – not a social scientist, but certainly a purveyor of sociology.
Fred Turner is an associate professor of communication at Stanford University. He has written several books about media, technology, and American cultural history, including the widely acclaimed From Counterculture to Cyberculture: Stewart Brand, the Whole Earth Network, and the Rise of Digital Utopianism.