The General Synopsis at Midnight

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To the best of my memory, I have only ever been on a sailing boat once. Or, I have only been happily in control of a sailing boat once (there was a time we had to try windsurfing in primary school, a time whose details have, thankfully, long been repressed).  It was 2005, I was twelve years old, and had won a competition through the local youth club to go on a sailing trip to Oban. I don’t remember anything about what I must’ve learned regarding sailing, but I do recall a beautiful suite of seafaring terms: a special vocabulary which transformed previously mundane structural features into curious artefacts of mysterious potential: cleat, keel, stem, rudder, transform, tiller, clew, boom, shroud, telltale, jib, winch, deck and spreader. The man in charge was a hardened fisherman type; I don’t recall his name, but we called him the skipper. He was dismayed to learn I was a vegetarian, having packed little in the way of vegetables for our journey. I was happy to live off Ovaltine, jam rolls and digestives for the following days. It was such an odd combination of children—were we still children?—on that trip. No popular kids, but a few of the scarier misbehaviours (probably not okay to still call them neds), the freaks and geeks—then me, wherever I fit in. ‘Goth’, which in the case of my school was generally singular. Somehow, we all bonded rather than fought in the tiny space of that boat.

One boy, who would always be in fights, bullying and hunking his weight around, was so sweet to me. He saw I had eaten barely anything and gave me a whole bar of Cadbury Mint Chocolate, insisting I had all of it. It was such a kind gesture that I remember it still. Everyone was different at sea: softer, more honest. We were willing to admit our social vulnerabilities; there was no-one, no context, to perform for. A boy I’ll call L. opened up to me about his love for 2Pac, and when Coldplay came on the skipper’s stereo (it was their first truly mehhhh album, X&Y), we shared a little rant about how cheesy it was. We ate fruit out of tins, pulled scarves over our faces on deck and watched the coloured houses of Tobermory loom closer. The skipper let us all have a go at the tiller; he told us stories from previous trips, about how the weather had turned nasty and they’d had to pull themselves through miniature hurricanes. I found myself craving the wild mad weather, even as I was shivering in some inadequate waterproof jacket (I have a history of coming ill prepared to such outings). The skipper and I sort of oddly bonded, since I was usually the first one up in the group. He’d put the kettle on and we’d go out on deck to watch the sky. He’d point out things to look for in the cloud patterns, the colours that bloomed on the horizon. It’s this kind of practical knowledge that I thirst for. Chefs talking to me about how to sharpen knives, bake brownies; motorcyclists betraying the secrets to keeping your speed; engineers talking about formulas and team rivalries and how to build a bike wheel. I’m completely incapable of almost anything practical, so it’s always a magic alchemy to me. When people ask what I want to be when I grow up, I say shepherdess, even though I have little idea of what that entails, beyond reading the excellent The Shepherd’s Life by James Rebanks and occasionally listening to The Archers. I think I’d just be content to wander around hills.

Red sky at night, shepherd’s delight…

I awake to steady rainfall, first day of November. I have been thinking a lot about that sailing trip recently, mostly because I’ve been doing writing workshops in Greenock, and the nature of the place as a harbour town has everyone often turning back to boats and fishing topics. I talk to a chef at work about fishing, not because I’m all that interested in fish but because there’s something about its psychology that reminds me of times gone by. Once, I took myself out to Cardross on the train, following the road up to Ardmore to sit on the point which was a good spot for anglers. It was so quiet and still, the beaches strewn with lumps of quartz. I sat there for an hour or so, listening to the steady lap of the estuary, then slowly made my way home, tearing my skin on all the brambles. It had the feeling of a secret, overgrown place. A little out the way, a nest you could curl into: an almost island. I recall those tiny islands on the Swan Pond at Culzean Castle, where we used to leap across to. As a kid, I’d hide among the bamboos and rushes and feel entirely in my own little world. The pathways and grasses were lit with secret creatures, this 12th World I’d created—it was over a decade prior to Pokemon Go, but here I was in my augmented reality. I’d sit up on the top of the stairs reading for as late as possible, imagining that I was on top of a waterfall, and all before me was water cascading instead of carpet. I’d lie upside down and the ceiling became the first planes of a new universe. I’d wake up early and write it all down; but those pages are lost to whatever antique sale of the past stole my youth.

Now I am adult, less governed by diurnal rhythms. I find myself lost in the long bleed of night into day, up far too late in the bewildering recesses of the ocean online, the oceanic internet. Far corners where articles smudge their HEX numbers in true form down the page and I am rubbing my eyes to see beyond light. Time, perhaps, to rehash that old metaphor, surfing the web. Occasionally, some page would bring me crashing back down in the shallows; I’d wake up, ten minutes later, groggy on my keyboard. Press the refresh key. Instagram has me crossing continents at bewildering speed, lost in Moroccan markets, Mauritian beaches and Mexico City. In the depths of some nightclub then the heights of a Highland peak. So many fucking faces. Closeups of homemade cakes, delicious whisky. Memories. Oscillations I can hardly breathe in, watching my thumb make its onward scroll without my direction. The rhythms become flow, become repetition. I need an anchor. It’s been hours and hours and maybe I’m hungry.

On the boat, whose name I have sadly lost, we slept by gender in two separate cabin rooms. They were tiny, low-ceilinged, and we were just a handful of slugs pressed tight in our sleeping bags. It was better than a sleepover, because there was no pressure to stay up all night and we were all too exhausted from the sea air to talk much. I’d close my eyes and feel the steady rock of the boat’s hull as it bobbed on the water. There was a deep throb of something hitting against the walls outside, maybe a buoy or rope; it felt like a heartbeat. Sleeping in many strange places, the floors of friends’ flats and houses, in tents and on trains, I try to revisit that snug tight room where sleep was difficult to separate from consciousness itself. It was all of a darkness. Something Gaston Bachelard says in The Poetics of Space:  ‘We comfort ourselves by reliving memories of protection. Something closed must retain our memories, while leaving them their original value as images.’ There was no mirror in that boat, so all I remember are smells and objects. No sign of my own pale and windswept face. Everything we ate was an old-fashioned brand; it made me think of rationing and traditional values. I wasn’t quite sure what that even meant.

I need an anchor. A place to dock in.

Governed by some primordial instinct, I go to make my dinner around the same time most nights—which happens to be one in the morning. The shipping forecast used to be the last thing on the radio, before a sea of white noise till dawn. When cutting veg, my fingers weak from another long day, I switch on the radio and there are the familiar intonations. I listen as I would a poem or a shopping list, a beautiful litany of place names, nouns, directives. I have no idea what any of it signifies. It’s been a double shift, perhaps, or an extreme stint in the library, a walk across the city. My mind is full of words and sounds, so many conversations. The debris of the day threatens to spill out as a siren’s cry, and how easily I could slump against the kitchen cupboards, wilt upon the floor. Make myself nothing but driftwood, no good turning till morning. But instead I chop veg, listen to the shipping forecast. It’s difficult to think you deserve food, even when your body’s burning for it and you haven’t eaten for hours. But there are so many other things to read or do! You need an anchor, a reason.

The general synopsis at midnight.

Many of my childhood lost afternoons, bleeding to evenings, were spent playing The Legend of Zelda: The Wind Waker on a GameCube I shared with my brother—avoiding the narrative quests and dungeons in favour of epic ventures across that cobalt ocean. What I wanted was that rousing sense of the wind’s spirit, the freedom to glide and find new islands. Whirlpools, tornados and Chtlulu-like creatures hurled me out to stranger lands. It was all so beautifully rendered, an expansive thalassic field of possibility; with each route I was fashioning some lovelorn story for my lonely hero. The ocean has always represented for me some point of erasure where reality dissolves into imagination. I think maybe it’s this perceptive meshing that we need to attune to in order to make sense of the vast scale effects of the Anthropocene. How else to grasp those resonant shockwaves of consequence, whose manifestations often transcend our human grasp of time and space?

Headache, Viking, southwesterly veering. The same refrain, moderate or good. When occasionally poor at times, do I picture the sailors with rain lashing their faces, rising through mist towards mainland? Is that even where they want to head? Rain at times, smooth or slight, variable 3 or 4. The dwelling conditionals; always between, never quite certain. The weather being this immense, elusive flux you can guess at, the way paint might guess at true colour. Cyclonic 4 or 5. In Fitzroy are there storms circling around the bay? Very few of these places could I point to on a map. I like the ambiguity, the fact of their being out there, starring the banks and shores and isles of Britain and beyond: Shannon, Fastnet, the Irish Sea. There’s a sense of being ancient, from Fair Isle to Faeroes.

I went to a talk last week for Sonica Fest where a girl from Fair Isle talked about climate change, how her home island would probably one day be swallowed by the sea. I can’t help picturing a Cocteau Twins song when she says it. She dropped handmade bronze chains in different oceans so you could see the divergent levels of oxidation, relative to saline content. It was beautiful, this abstract material rendering of elemental time. The world rusts differently; we are all objects, exposed to variant weathers. Her name was Vivian Ross-Smith and she talked about ‘islandness’, a project which connects contemporary art practise with locality and tradition. The term for me also conjured some sense of the world as all these archipelagos, whose land mass is slowly being ravaged by warming waters. The pollutants we put in. Islandness betrays our vulnerability, the way we were as 12-year-olds at the mercy of the tides, the weather and our gruff skipper. I had little conception of what climate change was, but even then I didn’t set a division between humankind and nature.

Back on the boat, I traced my own moods in the swirls of those mysterious currents, dipping my fingers in the freezing North Sea. Who are we before puberty, pure in our childish palette of pastel moods? When I think about how that sea spreads out to become the Atlantic, so vast and impossibly deep, I grow a bit nauseous. Maybe that’s the sublime; an endless concatenation of seasickness, feeling your own weakness and smallness in the face of great space, matter, disaster. How easy you too could become debris.

Increasingly, that waltzing Cocteau Twins song feels more like an elegy, haunted by the shrill of soprano, those shoegaze guitars resounding like notes through a cataract. A line from Wordsworth’s  ‘Tintern Abbey’* I always remember, ‘The sounding cataract / Haunted me like a passion’. Interplay between feeling and form, sound and vision. The ocean warming, the beat steady and mesmerising. Are we sleepwalking into the Anthropocene, over and over again, a lurid repetition compulsion? Why we keep burning up fossil fuels, emitting our plumes of carbon, senseless in the face of a terrible sensorium? I crave solid objects that show up the archives of history, those plastiglomerates of Frankenstein geology, the warped materials of the Earth’s slow and drawn-out hurting. Liz Fraser’s operatic howls are maybe the mourning of the land itself, begging to be swallowed by the sea. A saving? If originally we came from water, hatched out of amniotic sacks or evolved from subaquatic origins, then maybe we return to its oceanic expanse, its blue screen of death. When I’m anxious and needing to write furiously, write against the tides of exhaustion or time, I listen to Drexciya—Detroit-based techno that harks back to Plato’s mythology of Atlantis, via Paul Gilroy’s Black Atlantic. There’s this crazed evocation of diaspora, drowning, a mysterious race of merpeople. What evolves below water, what is spawning in the recesses of subculture; what resists the mainstream, the violent currents of everyday life. This subterranean city is a ‘sonic third space’. I can’t help but think of my own other planet, that 12th World separate yet attached to daily reality; somewhere distant but still impossibly intimate. That resonant intensity that drives you from sleep and into midnight discos of the mind, all pulsation of lights, wonder, horror.

There’s a sense that sound itself can be physically embracing. This is maybe how it crosses over into sonic third space, where embedded mythologies flourish in resonant affect. Where sound becomes tangible, making vibrational inscriptions of code upon the body like transient hieroglyphs of an assemblage’s trellising energy. In Tom McCarthy’s novel C (2010), the protagonist Serge is obsessed with hacking the radio to tune into the ether. Alongside the obvious supernatural connotations, there’s a more pressing suggestion that Serge is able to make his entire being become channel for sound. He lays on a ship as I once lay on a boat, listening to the warm stirs, the conversational blips and signals of objects:

The engine noise sounds in his chest. It seems to carry conversations from other parts of the vessel: the deck, perhaps, or possibly the dining room, or maybe even those of its past passengers, still humming through its metal girders, resonating in the enclosed air of its corridors and cabins, shafts and vents. Their cadences rise and fall with the ship’s motion, with such synchronicity that it seems to Serge that he’s rising and falling not so much above the ocean per sea as on and into them: the cadences themselves, their peaks and troughs…

McCarthy’s lyrical clauses accumulate this notion of sound as spreading, seeping into words and orifices, surfaces. Presences, absence. A lilting simultaneity between the movements and pulses of objects. Sound becomes material; is spatialised as cadence, lapping the edge of Serge’s senses with lapidary, enticing effect—always tinged, perhaps, with a lisping hint of danger. The sounds, after all, also evoke the dead. There’s a radio drama by Jonathan Mitchell, where the protagonist has developed a device which allows you to extract sound from wood. There’s the idea that wooden surfaces absorb sounds from their surroundings, and the time and quality of storage depends on the type of wood. It’s a brilliant sci-fi exploration of what would happen ethically if we could extract auditory archives from material surroundings—the problems and possibilities of surveillance, anamnesis and so on. Consequences for human and nonhuman identity, the boundaries between life and death, silence and noise.

https://soundcloud.com/jonathan-mitchell-1/the-extractor

Do the walls hear everything? I think of rotting driftwood, how porous and light it is. How its every indent, line and scar marks some story of the tides, the stones and the sea. Robinson Crusoe, chipping the days away as notches on wood. I think of the hull of that boat, perhaps coated in plastic, sticky with flies and algae.

On the last day of our sailing trip, we were sitting round the table of the cabin, docked in Oban harbour, reading the papers and having a cup of tea. Our youth club leader got a text from a friend back home. She was informing us of the London 7/7 bombings. This was a time prior to having internet on our phones. We weren’t so wirelessly in tune with everything everywhere always. But that little signal, a couple words blipped through the ether, brought the sudden weight of the world crashing back down upon our maritime eden. I had family in London who escaped the attack by the skin of their teeth, a fortuitous decision to take that day a different route. How everything was at once the dread of hypotheticals. I did not understand the vast arterial networks of terror that governed the planet; these things happened in flashbulb moments, their ripple effects making what teachers called history. Somehow it didn’t seem real. Bombs went off all the time on tv; I grew up with the War in Iraq and Afghanistan. Those televised wars were the ambient backdrop to everything on the news. Later, my friends would wile away their teens shooting each other on Call of Duty. It was all logistics, statistics, the spectacle of bodies and explosions. Nobody explained it. We were distracted by MSN Messenger, then those boys with their controllers tuning in and out of conversation, signing online then drifting away into present-absence. X-Box (Live). Signifier: busy. It was good to be away from the telly in the relative quiet of the boat, startled instead by foghorns and seagulls. But even then, we remained connected.

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The Shipping Forecast has been issued, uninterrupted, since 1867. Its collation of meteorological data provides a map of sorts, a talismanic chart of patterns and movements, currents, pressures, temperatures—something that helps millions of sailors out at sea. I look at such visual charts and truly it boggles me. I prefer grasping such data as sound, delivered in the hypnotic lilt of that voice: its clear diction and poetic pace, calling me home. I think of the west coast, the bluish slate-grey of the sea. Becoming variable, then becoming southerly, rain or showers, moderate or good. Always between things’ becoming, becoming. There’s the pitch-black womb of a cabin again, the childlike promise of dreams and sleep, a genuine rest I’ve forgotten entirely. Listening makes it okay to be again, buoyed up halfway between where I am and where I’ve been. A constellation of elsewheres to placate insomnia’s paranoia; to be in winter’s dark heart or the long nights of summer, endlessly tuning to atmosphere, cyclonic later, slowly veering from the way. My present tense is always eluding, like ‘In Limbo’ with Thom Yorke’s seaward crooning, the morse code of emotion in whirlpool arpeggios, closing and bleeping and droning on a wave far away, the spiralling weather, the fantasy…Another message I can’t read.

*Full title, of course, being ‘Lines Composed a Few Miles above Tintern Abbey, on Revisiting the Banks of the Wye during a Tour, July 13, 1798’.

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The Subversive Spatiality of Pokémon Go

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Zubat on Hope Street. Image Source: Glasgow Live

I scroll down my Facebook timeline, and there is a photograph of a pavement – on a real street which I recognise – and on that pavement is a Pidgey. You know, the wee brownish flying thing from first generation Pokémon? I scroll down a bit more and folk have been out and about all over the place: there’s a Weedle on the gingham tablecloth in a cafe, a wee purple-grey Nidoran on a hay bale, a Magikarp bouncing around by the Kelvin. This is, if you haven’t guessed already, people sharing their spoils from Pokémon Go, an augmented reality game which allows you to catch Pokémon in the wild, a.k.a real life. There was a glorious month in the summer when you could go for a walk and see clusters of people milling around with their phones in the air, as if trying to channel some ethereal spirit that was wafting in the atmosphere. They were out catching Pokémon. All of a sudden, people were going for walks again, leaving the house and the cosy glow of the television to catch invisible beasties who lived in trees and parks, museums and street corners.

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Safari Zone Map from Pokémon Ruby/Sapphire. Image Source: PsyPoke

As a kid, I was an avid Pokémon fan. I missed the boat for Red and Blue but had Yellow, Ruby, Sapphire, Leaf Green for my Game Boy Colour and Advance and played them all to death. What I loved more than the battles was the wandering part. So much of your time is taken up pushing your way through long grass, cycling along seaside promenades, bobbing along the ocean, taking shortcuts through forests, crossing through dungeons, traversing the plains of mountains and deserts. You’re constantly interrupted by Pokémon encounters; so much so that often you double back in confusion, any instrumental pathway you’re trying to take disrupted by the screen switch to a battle. The towns often had such picturesque names as ‘Petalburg City’, ‘Sootopolis City’, ‘Lilycove City’ and ‘Mossdeep City’. Then there’s Meteor Falls, the Sunken Ship and Sky Pillar – these are just from Ruby/Sapphire alone. Yes, the game has a final purpose: you’re supposed to beat the gym leaders of every town and follow some convoluted let’s beat Team Rocket narrative, but often its trajectory is beautifully non-linear. You can explore, catch Pokémon in your own time, find side quests to achieve, people who need help. Acquire potions, level up your Pokémon, learn intriguing stories from local mythology.

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Screen Cap from Ruby/Sapphire. Image Source: WikiHow

There is an obsessiveness to Pokémon, a desire to always repeat. As much as possible, you find yourself returning to previous towns and locations, either to seek out more Pokémon known to appear in the area or simply to explore, to see what you’ve missed. Invariably, you do nothing new, and manage to enjoy that process of wandering again. You fight the same Pokémon, hoping they will flee but secretly enjoying taking them down in one shot with your level 40 team, where once you’d have to fight tooth and nail with a goddamn Zubat. To some extent, Pokémon is a rhizomatic game: once you get to a certain stage, the world is yours to explore and you can map out your own routes and lines of flight as you see fit, flying and sailing and seeking locations of your choosing. However, you are still governed with the impulse of narrative, which spurs you onto particular places: sometimes you can’t move on till you’ve beaten the gym leader of that town, for example. You can regress, but not progress. There’s that sort of macho narrative of levelling up which you’re impelled to follow. It’s only when you’ve completed the game that you can reap the rewards of complete exploring.

Pokémon Go changes that. By transferring Pokémon to real life, you are as free to explore its terrain as you are to wander the streets of your local town or city, or indeed the plains of the countryside. Real life is transformed by augmented reality, the imposition of Pokémon on material space. Creatures that only the player, holding up her phone, can see. This is already getting very Black Mirror, but wait. It’s a competitive game, yes, but there aren’t the drastic consequences of social exclusion and alienation experienced by many of Black Mirror’s tech addicts. There is a lovely playfulness to Pokémon Go which somehow has generally avoided becoming cutthroat competition. For a while, everyone was playing it. It was a form of camaraderie (folk would go out in packs to hunt for Pokémon, or indeed organise mass hunting expeditions via Facebook). More time was being spent on the Pokémon Go app than on Snapchat, Twitter and Whatsapp. I’d go into the kitchen at work and the chefs would gleefully show off their Pokédex; which was glorious, seeing all those familiar creatures again in this new and surprising context. And since chefs have hardly a moment’s time when they’re not in the same place, working 14 hour shifts at a time, I can only imagine the extent to which people in other walks of life played it.

Pokémon Go is a strange way of making people notice their surroundings, particularly in the sense of urban space. Sure, most of the time their faces are glued to the maps on their phone screens, but in placing themselves in the world, they are forced to confront physical structures, obstacles, windows, private property and so on. It becomes even more of a game when you have to work out how to attain Pokémon in  elusive locations. I’ve heard stories about folk knocking on your door asking if they could come in because they’ve noticed you’ve got a rare Pokémon in your house. It sounds pretty sinister, but it shows the level of commitment the game inspires.

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Animal Crossing Town Map. Image Source: Neoseeker Forums

Think of it this way: why is it so addictive? Like Tinder, it’s a form of locative media which uses your GPS to determine who or what will appear in your surroundings. Pokémon Go also uses your phone clock, as different types of Pokémon appear at different times of day. I’m reminded here of one of my favourite games, Animal Crossing, where you could go fishing and bug-catching but what was out there was determined by the ‘real time’ of your Game Boy’s internal clock. It followed the real time of a 24 hour day, of the seasons and so on, so that in December there’d be snow and falling leaves in autumn. It was very beautiful and the real time aspect has an addictive quality. I think it’s because the game becomes less a form of escapism and more a parallel to reality, to everyday life. You know it’s reached that status when The Mirror runs a how-to guide, eh?

What’s so cool about Pokémon Go is how it adds meaning to real space. A school, town hall, park or pub becomes a Pokémon Gym and everyone wants to visit. I swear business at my work improved for a month as we quickly realised we were a Pokémon Gym and groups of sullen young adults would gather silently at bar tables, trying to battle other trainers at the gym and hoping to win Pokécoins. A guy I work with would heavily protest when he saw someone playing the game because he was currently gym champion and got surly at the prospect of newcomers taking his title. If I was late bringing someone a coffee, nervous they’d be grumpy with me, often they were so distracted by the game that they’d not even noticed the time. In a sense then, Pokémon Go transforms both time and space. Everything is flattened into a map, where flashing nodes indicating Pokémon are the symbols of desire, the objects of pursuit.

In a compelling, complex and challenging article on Facebook as a ‘desire-network’, Maria-Daniella Dick and Robbie McLaughlin argue that ‘Facebook effects a mutation in desire and thus in capitalism’, and in tandem with this, a ‘historical shift inn the relationship between psychoanalysis and capitalism’ (Dick and McLaughlin 2013). With Facebook, ‘desire remains impossible to satiate, but it is now without object’ (Dick and McLaughlin 2013). They suggest that Facebook is situated within the Lacanian Imaginary order (which constitutes the intrinsic narcissism through which the human subject constructs fantasy images of both herself and her object of desire). According to Lacan, desire (unlike need) is always unfulfilled; we are always moving towards a lack, the anxiety prompted by something lost (as in the child’s original sense of wholeness before discovering the fragmentation of her parts, the split between her body and world and mother, in the mirror). The Imaginary is that which we create to attempt to fill that fundamental gap, the fantasies of the ‘ideal ego’ which compensate for an originary loss. Facebook is basically the ultimate web of the Imaginary: all our time is spent scrawling through pictures and statuses and shared media which all in various ways represent fragments of the ideal selves we project online. Yet our browsing is ultimately without end, it is ceaselessly rhizomatic, decentralised; we end up on one place, a restaurant page or old friend’s profile, without really knowing how we got there. Our passage through the network is governed by algorithms which attempt to map our desires; algorithms which are self-sustained by users’ input data, the patterns of usage recorded with every click. While this may seem revolutionary, a democratic decentering of the system, Dick and McLaughlin are highly sceptical of Facebook’s subversive potential at the scale of the political.

While the likes of Facebook were integral in the organising of such glocalised (global/local) revolutionary events as the Arab Spring or the Occupy Movement, ultimately ‘[s]ocial networking completely embodies and facilitates these phenomena in which the masses are now able to organise efficiently but without being unified by a radical ideological alternative’ (Dick and McLaughlin 2013). The fragmentary pathways of Facebook map out the lines of insidious liberal democracy, and as engrained as they are in corporate culture (the corporation itself becoming the medium for mass communication) offer little opportunity for imagining visionary alternatives to liberal capitalism. Crucially, Facebook (with all its user-directed interfaces based on algorithms of taste and so on) perpetuates the myth of the liberal individual, who curates her profile, her tastes, conducts a life of many choices. As Dick and McLaughlin (2013) put it: ‘[t]he so-called 99% are already conditioned by a liberal democracy in which they have the self-identical sovereignty of an individualistic ideology that places the subject at the centre of the world’. To really offer a vision for an alternative future, we have to actually come up with a plan. Recognise that we are always-already networked individuals, whose subjectivities are hardly unique and instead constituted through structures of discourse and power, and use this in a positive way, to undermine the liberal justifications for free-market capitalism.

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Pokémon in Edinburgh. Image Source: Google

What does all this have to do with Pokémon Go? The thing is, Pokémon Go seems like innocent child’s play, but it’s bound up in the politics of space. It’s fundamentally structured by GPS software and urban space, and let’s face it, urban space is always ideological. Whether it’s homeless spikes, shiny new glass-fronted apartments built where Brutalist high-rises used to be, gated communities, the psychotic disarray of London’s property market, the genuine promotion of American Psycho-style yuppie-targeting ads or simply the denigration of social housing as ‘slum housing’, space and architecture is always somehow political. In a recent talk given at the University of Glasgow titled ‘Remembering the Future: The Politics of Space and Architecture’, Darran Anderson argued that the current failure of the Left is a failure to put forward a vision of the future that is compelling and actually positive; if we don’t act soon then someone else will determine the future for us. One way Anderson proposes we can intervene in the social order is through architecture, by building sustainable forms of urban space, housing and energy production that take into account the fact that we are living in the Anthropocene. We need to accept the imminence of ecological disasters, which are indeed already happening. We need to rethink our fantasy imagery of the city; it needs to become a network of playful imagination, of empowerment, rather than just passive defeat, or the kind of share-lite politics, browsing, blasé escapism and distraction offered by Facebook.

What is interesting about Pokémon Go is that it restores to some extent the object of desire, which Facebook, in its endless networks of people, places, photos and check-ins, displaces. ‘With Facebook’, Dick and McLaughlin (2013) argue, ‘people no longer live the present as present; it exists only insofar as it is exists to be recorded and later uploaded to Facebook’. This temporal displacement shifts with Pokemon Go, which insists on the present as present. Pokémon only appear for a limited amount of time so the imperative is to catch them in the game space of the now. The impulse of shopping or clubbing to buy buy buy or drink drink drink is gleefully interrupted by the appearance of Pokémon, who are quickly snapped up and snapped, shared online. The allure of ‘cool’ or the aura of dreamlike consumption attached to consumption-based social places is disrupted by the childlike logic of the game. And there’s nothing the companies can really do about it, since technically Pokémon isn’t intruding on reality, it’s only intruding on maps of reality. Now I’m thinking of that Jorge Luis Borges story, ‘On Exactitude in Science’ (1946), and getting very confused about reality itself. In the story, Borges imagines an empire where cartography has become so exact that its map of the empire must match in size and detail the empire itself—after which, what’s the difference between the map and the original? Do you need the map anymore, or can you use real space to map out real (map?) space?

There is almost something a tad Situationist about Pokémon Go. It offers no restrictions on movement, the way the Game Boy games do, according to a linear narrative. If you want that elusive Vulpix or Meowth, perhaps you will have to explore territories previously uncharted in your running app or Instagram places map. You might end up in the strange end of town. And what will you find when you get there? Traversing space this way leads to opportunities of surprise and discovery. The fact that so many people are posting photos of their Pokémon Go encounters online adds a new palimpsest of meaning to our understanding of place. The appearance of Pokémon disrupts the order of cities; it adds new points of desire to the map.  Sure, most gyms are in tourist hotspots, but that doesn’t mean you don’t have to explore the more unseemly areas of town to catch ‘em all. In wandering out your comfort zone, you’re enacting a sort of De Certeauian ‘tactic’, resisting the signage and flows of capital which generally direct your movement in urban space (i.e. according to the circuit-like lure of the shops, the home or workplace). Ironically, you’re doing this at the inspiration of a global corporation (the folks who own the Pokémon Go app), but in this case, it doesn’t necessarily mean your actions and movements aren’t subversive. Nevertheless, the transgression of space according to augmented reality is unfortunately still bound by societal racism, highlighting the fact that we experience space differently according to who we are—despite its best intentions and possibilities, a game like Pokémon Go can hardly overthrow the prejudices of the Repressive State Apparatus…

Since Pokémon Go is based mostly on algorithms of mapped information, there is an element of chance which escapes the systems of data (could we call this glitch a Lacanian intrusion of the Real?). Pokémon crop up in controversial places. Since ghost Pokémon are attracted to graveyards and places of mourning (think: the original Lavender Town), they have been appearing in places like the Holocaust Memorial or Ground Zero. The incongruity of the playful critters in these places of silence and solemnity is startling and forces us to rethink our expectations of memorialising space. In a sense then, for better and worse, Pokémon Go has a reterritorialising impulse. Sure, you can report inappropriate places and instigate a process for removing them from the Pokémon Go map, but that initial appearance, based on some kind of algorithmic randomness, has already violated the implicit expectations of such places in terms of silent respect and mourning. There is in a sense an overflow of the gaming impulse, where the augmented reality becomes more distracting than reality itself (even when you are in such a compelling and startling location as the Holocaust Memorial…).

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Houses that crumble…Screen cap from Omer Fast’s 2015 adaptation of Remainder, starring Tom Sturridge. Source: Belfast Film Festival

Perhaps this is the danger then, of supplanting a fictional reality (the map) for the territory itself. I’m thinking of the protagonist in Tom McCarthy’s novel Remainder (2005), whose response to trauma is to assemble a detailed map of a very specific retrieved memory, based in a house where there was a very specific synaesthetic symphony of liver-frying, cats on roofs, piano playing and motorbike clanging. Eventually this map is transferred to the ‘real’ as the protagonist recreates mimetically the details of this spatial memory. Yet pursuit of the real is addictive; the protagonist soon begins recreating more extreme and harrowing memories he’s encountered: traffic accidents, bank robberies. What intrudes, eventually, is the remainder: the real itself which spills out of the recreated event. As McKenzie Wark writes in the preface to McCarthy’s novel, ‘[t]he simulation is never perfect, always in excess of the thing itself. It always leaves a remainder. The most troubling remainder is himself [the protagonist]. He is a leftover God, a God as debris of creation’ (Wark 2015: xi).

In a way, Pokémon Go represents a God-like desire to reconfigure reality, to impose the Imaginary space of the simulated game upon the ‘game’ of ordinary existence. Is this a postmodern statement of irony, a pastiche of 1990s nostalgia in the age of the smartphone? Yes, and no. There’s something kind of modernist and sincere about it too, a sense of genuine interest in creating the Big Project, a utopian potential for gaming to bring people together. While Pokémon Go is partly about earning currency (Pokécoins) to buy more materials which help level up Pokémon or revive them during battle, its general impulse is towards exploration. Conquering, yes, to an extent; but mostly exploration. What happens when you’ve captured every Pidgey in your neighbourhood? You travel farther, maybe even beyond your hometown or city. Of course there comes a point where most of us get bored and stop playing, but there was a moment when the game genuinely seemed to interrupt reality in a way that felt genuinely liberating. The fact that so many people deemed it silly, a waste of time and completely illogical only highlights the ways in which the game resists the general instrumentalism of capitalism (i.e. every minute should be spent doing something useful, like finding ways of accumulating money and furthering one’s career). The time wasting aspect, the fact that so many people love its paean to repetition (you can walk the same route every day and still get different Pokémon appearing), is a queer sort of logic; it goes against capitalism’s futurity, the linear progression of temporality, in favour of a kind of maddening impulse of looping, overlapping desire. We accumulate the same Pokémon several times and this is part of the internal logic of the game, compelling us to traverse the various spaces again and again. It represents at once the immateriality of twenty-first capitalism (as based on flows of ‘invisible’ capital and immaterial goods, symbols of status) and the potential for subverting the logic of accumulation to one that is both bizarre and based on the ethics of play rather than success.

Sure, a great deal of the game might be about levelling up and being the best, but you can also play it with general disregard to those impulses. Collecting, in a sense, transforms the use-value of goods by placing them in a new circuit of information, taking them from the marketplace to the geeky world of the collector, whose interest in based on details and aesthetics, often more than financial worth. Just look at what happens when someone tries to make money off becoming a hire-out Pokémon Go trainer: they are threatened with being banned from the game, since it violates their code of ethics/terms of service. Play, rather than capital, is at the heart of the game’s map of trajectories. It brings people together – even adults – in a space of play. I’m not saying it’s changed the world by any means, and indeed it has its slightly absurd but very real dangers, as people blithely ignore the potential perils of the real landscape in pursuit of the desired (simulated) object, like Icarus flying too close to the sun…However, there’s something genuinely refreshing about how Pokémon Go forces us to reconfigure our sense of reality, space and the routing of our desires and movement. While world-views are shrinking and narrowing in post-Brexit times, Pokémon Go reminds us of the value of expanding our horizons and getting up to just go and wander, maybe aimlessly.

There will always be moral panics over deaths from selfie-taking, planking and cavorting in dangerous places, but will there be anything quite like Pokémon Go?

Bibliography
(other references are hyperlinked in the text)

Anderson, Darran, 2016. ‘Remembering the Future: The Politics of Space and Architecture’, Lilybank House Seminar Room, University of Glasgow, 15th November 2016.

De Certeau, Michel, 2011. The Practice of Everyday Life (Berkeley: University of California Press).

Dick, Maria-Daniella, and Robbie McLaughlin, 2013. ‘The Desire Network’, Theory Beyond the Codes, [Available at: http://www.ctheory.net/articles.aspx?id=727] Accessed 21/11/16.

Wark, McKenzie, 2015. ‘Preface’, in Remainder by Tom McCarthy, (Richmond: Alma Books), pp. vii-xii.