Featured in
- Published 20250506
- ISBN: 978-1-923213-07-4
- Extent: 196 pp
- Paperback, ebook, PDF
Already a subscriber? Sign in here
If you are an educator or student wishing to access content for study purposes please contact us at griffithreview@griffith.edu.au
Share article
More from author
In the fullness of time
Non-fictionOur devices and data are more than extensions of our physical bodies. The so-called ‘human-centric’ approach to designing wearable and carriable devices means that they disrupt traditional divisions between work and leisure, production and consumption. It’s difficult not to feel the incursion of work-logics into leisure times and spaces as normal. Stretched for time, couples, families and friendship groups are starting to organise themselves using tools like Slack, Jira, Trello and Asana – that is, in the same way as workplaces.
More from this edition
Culture warrior
Non-fictionIt’s safe to say, then, that Star’s protagonist is not a carbon copy of Mishima, despite the novelist’s status as Japan’s first Sūpāsutā (superstar). Twenty-three and blindingly gorgeous, Rikio Mizuno, known by the anglicised monomer Richie, is a Japanese James Dean. ‘I am a speeding car that never stops,’ Richie muses, conflating the icon with the instrument of his death. ‘I’m huge, shiny and new, coming from the other side of midnight… I ride and ride and never arrive.’ Unlike Dean, Richie survives past his twenty-fourth birthday, the addition of a single year weighing on him like a death sentence. At the story’s conclusion, when Richie is confronted by the crinkled visage of a matinee idol of yesteryear, he realises that having celebrated the twenty-fourth birthday Dean was denied by his Porsche 550 Spyder, ‘Little Bastard’, he has missed his chance to, as Dean said, ‘Live fast, die young and leave a good-looking corpse.’ Anyone who has been to a gay guy’s thirtieth birthday party will recognise the sentiment.
Very online feelings
Non-fictionIn 2013, the Oxford English Dictionary declared ‘selfie’ its word of the year, and Twitter later declared 2014 ‘the year of the selfie’ after the term was mentioned more than ninety-two million times on the platform – a twelve-fold increase from the previous year. It was in this context that influencer selfies provided templates and scripts to spur more consumption and more desire, taking commodification of the body and the self to the next level. For instance, influencers popularised a whole ‘science’ around how to craft the most desirable faces through cosmetics and surgery, how to perform authenticity through ‘casual selfies’ that felt extra sincere but that also required extra behind-the-scenes effort, and how to assuage tensions arising from accusations of excessive plastic surgery and ‘fakery’. Selfies were reclaimed, transformed by their creators from expressions of mere vanity to useful tools of subversive frivolity. Influencer couples also sold us benchmarks of romantic perfection through carefully orchestrated couple photographs, love declarations on social media and ‘rules’ about how to be the perfect partner.
Resisting the ‘Content Mindset’
Non-fictionWhen we hear publishers, broadcasters or gallerists describing creative work as content, we know immediately that their approach is transactional. When we hear people describe their own work as content, they have already become complicit in their own exploitation. Social media profiles the world over feature bios identifying their owners as ‘content creators’: people who produce interchangeable matter to fill someone else’s space. Social media accounts are available free of charge on the basis that we will keep creating the work that feeds and evolves the algorithm, provides a culturally authentic context for ad placement and keeps us all scrolling – our number-one self-selected addictive behaviour.
