Critical Application: Stitching BirkertsPosted: November 29, 2009
Critical Application: Stitching Birkerts into our thinking and writing.
Birkerts concludes The Gutenberg Elegies focusing on an opposition between “the solitary self” and “the collective.” For Birkerts, a true self is solitary and a true sense of self exists only in solitude; this condition of selfhood is cultivated best through the pages and linear lines of books. Birkerts sets against this condition of solitary selfhood the “condition of connectedness” that he associates with what he terms “the ever-expanding electronic web.” “They are not only extensions of the senses,” he argues about the technological improvements of the electronic age in his “Coda,” “they are extensions of the senses that put us in touch with the extended senses of others.” In other words, the problem is not so much that we are, in the age of overwhelming information, overloading our senses by extending their range and reach; more troubling for Birkerts, we are extending ourselves and our senses into and among the extended senses of others. “Others” is the real pejorative term here (224).
This is where I disagree most strongly with Birkerts’ understanding of the “amniotic environment of impulses,” to use his telling metaphor of the web. I think Birkerts aptly characterizes the effect of this environment of impulses. He gets the technology right; the uncited echo of Marshall McLuhan’s defintion of technology as the “extensions of man” brings that home. We have, as McLuhan shows, always used technology to extend our senses–long before the age of electronic communication. Birkerts could be more precise in recognizing that such “extensions” would include the technologies of writing and print and bookmaking that informs the books that thus inform the selfhood he fears we are loosing. Books are part of an earlier hive of information and communication network. But no matter; he elsewhere in this book admits that his beloved book is, of course, a form of technology–even if that view is kept to a minimum. Birkerts gets not the technology wrong nor its implications (the extension of senses); he misses the point in fearing the connection to others. That is to say, I am troubled most by the “condition of connectedness” that Birkerts, it seems, forbids the act of reading. Why is connectedness the problem and solitariness the goal of our selfhood or of the creativity of reading and writing that informs it? Why must we think of creation in solitude?
Shelley Jackson’s Patchwork Girl, like Mary Shelley’s Frankenstein before it, suggests that Birkerts’ problem is to see connection as the problem…
My example of a critical application of Birkerts, stitching in, through paraphrase and direct quotation, a key idea from his conclusion to then set up the focus I will use to read Patchwork Girl: in effect, using Birkerts’ own terms and language (connectedness vs. solitariness) for my own thesis, though reversing his view, drawing distinctions.
It is worth noting that I have only recently discovered a thriving community of blogs out there that focus on books–passionate readers of books who blog about the books they are reading, want to read. A community of readers using the “condition of connectedness” of the web and blogging technology to extend their interest in book reading. What would Birkerts think? Here is a link to one such blog, So Many Books, which offers in its blogroll quite a list of book blogs. I look at this blog with interest in the social connections it makes between readers and books, through its “amniotic environment.” I am overwhelmed not by the electronic impulses, but by the reminder of the sheer number of books out there that we can, it seems, never catch up with and fully read.
On the Virtues of Preexisting Material, by Rick Prelinger: A recent article that takes up the problem of originality in the digital age, and proposes that we think instead of collage and patchwork. He speaks of orphaned works of creation and quilts: the echoes of Frankenstein and Patchwork Girl are noticeable–as are the concerns of Plato.