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Life: The Movie: How Entertainment Conquered Reality |
Author: Neal Gabler
Published: 2000-02-29 |
List price: $14.95
Our price: $10.17
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Customer comments on this selection.
 splendid essay on the necessity of keeping your attention
This is an absolutely fascinating look at the notion of entertainment, as it evolved as a form of popular culture into a political and even life compulsion. From the beginning, I was rivetted by Gabler's wonderful writing and unusual ideas. You can read this many times to great profit.
Gabler begins with a definition of what entertainment is: as opposed to the high art tradition, which requires elite education and effort to "get" it (e.g. to "properly appreciate" Opera), entertainment emerged as a democratic impulse soon after the beginning of the 19th century. Rather than high brow fare for esthetes, entertainment brought an immediate sensation of pleasure to the masses and a sense of losing oneself in a story without preparation. WIth the development of technology, Gabler continues, entertainment entered the news, particularly as images, but also as exciting stories, first in the penny press and then in film and finally TV. The penny press brought news to the masses at a price it could afford, largely replacing the elitist partisan editorials that cost 5 times as much in Jefferson's day. The trick was finding the right hook for less educated audiences, to get them into a narrative with which they could identify personally. This history is told in splendid detail, in a well spring of ideas that makes the reader (or at least me) want to research a lot more into this.
From popular culture, Gabler then argues that the need for entertainment created a kind of bizarre feedback loop, according to which it must be manufactured, even when it does not exist. That means that reality is made to fit the story, not the other way round. This leads not only directly to celebrity - those who are famous for being famous more than for having accomplished anything, e.g. Zsa Zsa Gabor as a "personality of glamour" - but also to a transmogrification of the news and even politics, particularly with Ronald Reagan. Rather than pondering complex issues, Gabler believes, the public now wants flashy stories, mood, and outsized personality. As such, he posits, Reagan could say it was "morning in America" while ignoring pressing issues, keeping the public lulled - diverting them - by spin and PR. This Gabler sees as a significant problem in our body politic and I would agree: who doesn't feel disgusted with the way the news media examines politics as a horse race rather than help to analyse the problems that politics should solve? As Gabler says, what reporters tend to report on is how campaign tactics get people to react. It is a bore.
In another example, Gabler tells the story of when doing a story on Christie Brinkley's lifestyle in her new Long Island house, House Beautiful journalists arrived to discover that she had not yet moved in or even decorated it. No problem! Without her approval, they hired an interioir decorator to "do it" for the interview photographs, and Brinkley liked it so much that she kept it. That is what readers, in Gabler's view, would take for a reality to model their own lives on!!
Or alternatively, we get celebrities "writing" books (with a little help from expert word smiths) that get attention because they are who they are rather than what they have to say. You even find public intellectuals taking outrageous positions because it will get them attention, as Gabler argues Camille Paglia has done with her attacks on feminism. In my reading, this is what gets thinkers like Steven Pinker to argue that parents have no impact WHATSOEVER on their children's personalities, whom he argues both learn more from their peers and whose behavior is primarily genetically determined. That argument is outrageous to parents, but it gets him ample media attention. The issues, even the truth, are secondary to entertainment value in this view.
To conclude, Gabler argues that we are all now seeking to create lives that are entertaining, drawing our own narrative in a kind of "mediated self"; the sources of these, he says, are film, celebrity journalism, and over-hyped "news". Reality, in his view, matters less than the idea one can make and maintain of one's life story; while this flatly contradicts Frued's "reality principle", perhaps it is possible now for people who live in a bubble of affluence.
Of couse, my description cannot do justice to the subtlty and elegance of Gabler's argument. This is extremely heady intellectual stuff. While I believe that he takes the argument too far as intellectuals often do when creating a new metaphor, the book is so dense with ideas and frankly so right on the money that it is worth a careful read.
For example, in my own work researching business, this argument is extremely relevant. I have been in many companies whose marketing strategy is to develop a kind of narrative for the consumer to enter, either to imagine they belong to some "tribe", or as a feeling of taking part in something bigger than themselves, or simply a series of products that evolve as a story progresses. For example, Ducati is making motorcyles that recall the company's past glory in races: they are still excellent bikes, but they also evoke an experience of belonging to a story, complete with accessories, the periodic appearence of Ducati bikes in films, etc. This is also true of Disney self-reinforcing multimedia marketing (characters in film and parks = buzz, which sells toys), LEGO's bionicles, Alessi's quirky appliances that bring art into the home, and any number of other companies: they are in part manufacturing an alternative reality, an experience (of entertainment), that is to be found in how we describe ourselves to ourselves.
This book has allowed me to articulate this to myself in a new way, though I must sift through the ideas in my own mind over time. I am sure that anyone interested in culture, politics, or business will feel the same way once they have read this book. This is delicious brain food.
Warmly recommended as an outstanding intellectual adventure. This is a masterful essay that consolidates a huge range of research, including updates of Neil Postman, Marhall McLuhan, Daniel Boorsten and many others. His prose is unusually dense and vivid. A final thing that I should add is that, while Gabler is very critical about these developments, he states very clearly that he wants to stimulate debate rather than offer prescriptions - he admits he has none.
 Gabler's take on life
Gabler lays out his controversial opinions about culture in America very clearly in this book. You may disagree or agree with him, but the book is worth reading either way. Could be very useful for any college students writing about media.
Witty, Profound, Terse
Gabler has written about an age where collective narcissism finds its outlet in a culture where cinema represents our highest reality, where the movie screen projects all our unfulfilled fantasies. His thesis is that we have become actors, either unconsciously or not, and that as such events are contrived and/or interpreted as being "cinamatic." We all want to be the stars of the movie, that which is life.
Another important theme is that entertainment has trumped substantive knowledge in the media currency so that we are well entertained but grossly underinformed.
He quotes from and praises Neil Postman's Amusing Ourselves to Death, a fine companion piece to Gabler's Life: The Movie.
"When I Crashed the Car It Was Just Like a Movie!"
A good, often acid analysis of "entertainment state," Gabler's main thesis is that under the influence of the movies and the concomitant rise of the consumptionism, we have created an entertainment state where everyone is constantly considering how their performance is going -- which amounts to a new kind of discipline as Foucauldians might say. Further, these "roles" require props (material goods), which in turn supports the consumer society and the entertainment state at the expense of nearly everything else. To lay the basis for his theorectical claim, he cites the early 1960s thinking on the phenomenon of celebrity and the changes it has wrought in the American psyche. Here cites Boorstin's "The Image," and Riesman's "The Lonely Crowd." But he's not averse to cites postmodernists to serve his thesis, Umberto Eco, and Baudrillard come in for brief insights, too. Some might say Gabler overstates his case. Have we really become so infused with "lifies" projected at us on a billion screens that we no longer know where we begin and where we end? Compared to the post-mods who can't resist hyperbole and grand gestures, though, he grounds his case historically, culturally and economically. Moving from a quick periodization of the rise of mass entertainment in the U.S. in conjunction with Jacksonian era during which elitist amusements were challanged and overthrown -- in 1849 29 b'hoys in NYC were killed during a riot where protested the English actor MacCready's reading of Shakepeare as a disparagement of the American style of Edwin Forrest -- he shows how entertainment has always been contested terrain. He also suggests that popular entertainment and diversion are as American as apple pie with supporting examples of the popularity of the political speech, the Great Awakenings, the Lyceum and Chatauqua. Most chilling is his description of the two Americas: those who live behind the glass (TV) and those who don't, and how those who don't know that because they don't live behind the glass are lesser citizens. That people fight to obtain some type of stardom, or at the minor forms of celebrity, that CEOs now bestride the world like Hollywood stars of old, that brands now have personalities, are cited as evidence of celebritization of the world. The section of the dark side of celebrity-seeking -- e.g. Mark David Chapman, the Unabomber, and Arthur Bremer -- is effective in showing how these individuals' quest for celebrity was rewarded by the media in wall to wall coverage. The slippage of mainstream media into the gutter once occupied by the tabliods is also of related interest, though it cites the usual examples: e.g. Gary Hart, Monica, O.J. Gabler's larger point is that all these "lifies" take up space in our collective consciousness, that they distract us, circumscribe our lives by setting norms, casting us in roles, and both limit and expand whom we might be and how we might behave: the affable talk show host, the news anchor, the family man, etc. These norms and role models now live behind the screen, he says. There is no "backstage" where we think our private thoughts and a "frontstage" where we interact with the world. It's all "frontstage." Observe an average Californian for awhile, he suggests. Steeped in movie and entertainment culture, they have no "backstage." Gabler cites evidence that those who have ability to positively delude themselves, to "act" as if they are the center of our own postively scripted, headed- toward-a-happy-ending movie, do better in their lives and occupations. He notes that Prozac's popularity may be connected with this phenomenon. All in all a good, solid, and dare it be said, "entertaining" book.
 Another flop of a Life
Remarkable and lamentable by what it manages to ignore this work
is more an example of what it tries to describe than an implement
for its understanting! That Gabler manages to write a book about
the spectacular engulfing of the everyday without engaging the
views of Guy Debord, Herbert Marcuse, Goddfrey Reggio, Georges Perec, Vince Packard or David Riesman is in itself a testemonial of how entertainment effectively compresses the depth of any analysis of its effects to a waffer thin prespective! What is advertised as revelatory soon is revealed as the author's emphatuation with his own subject. Wwept by the uncontainable wave of superficiality that he purports to denounce, Gabler is already a stand-in in the movie called Life, the delusion he
fully welcomes in his naive reconning...
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