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• W575532660 abstract "SURF Conference Proceedings 2014 Boxed In: Precarity and Affect in Coupland and Wallace Dylan Grant | English | Session 2A Mentor: Professor Celeste Langan, English Every day I am being washed over by a great wave, a wave called “precarity.” Our options for avoiding this wave are limited. We can flee inward and hope to stay dry or we can be washed out to sea. Is one more or less precarious than the other? When Charles Manson met Squeaky Fromme on a beach in 1966, he recruited her by saying, “The way out of a room is not through the door. Just don't want out, and you're free. This quote feels especially apropos today under the harsh glare of an audience, the pressure to fit everything important into twelve minutes, and the natural desire to come off as generally coherent; this particular perch feels somewhat precarious. Manson's bit of rhetorical nonsense offers something of a way out, the suggestion that the real confinement is not the room itself but the desire to escape. It's a self-serving statement, but it also reveals one of his influences. Manson was a reader of management guru Dale Carnegie, and his just don't want out line reads like a twisted hippie inversion of Carnegie's “throw yourself into work” ethos. But is this really an answer? In today's labor conditions, out is the perpetual, normal state; there is no real, permanent in , so while Manson and Carnegie suggest that we might be able to recover from this precarious state, is simply embracing it, “not wanting out,” really a viable solution? Carnegie's project offers a way to navigate office bureaucracy, the tools to subtly manipulate your way to the top, but that project assumes the security of long-term employment, that there is a bureaucracy to manipulate, that anything will be left to rise up to. The labor demands of the 1970s - more intellectually stimulating, less monotonous work - were met with a response from Capital that, according to French sociologist Luc Boltanski in his book The New Spirit of Capitalism, shifted the focus of labor away from so-called jobs for life to more casual, temporary, flexible labor. This shift was a way for capital to reassert control. Carnegie would have us believe that the end of all this friend-winning manipulation - corporate success - offers a kind of professional security, a freedom in permanence, but it also suggests a kind of corporate cultishness, the promise of a world that doesn't actually exist, the idea of security in a world that is gripped by precarity, where the pressure to get ahead is undermined by the pressure to simply hang on. To have a hope of riding the wave of precarity, we must first be able to define it. It was with an interest in this buzzword of political and social theory, a condition that seems both indeterminate and inescapable, that I began this project. I looked at a slate of novels from the last twenty-five years, and I also took a look at what some sociologists have to say. In their article From Precarity to Precariousness and Back Again”, Brett Neilson and Ned Rossiter define precarity as a state of perpetual uncertainty, quoting Milanese activist Alex Foti in further defining it as being unable to plan one’s time, being a worker on call where your life and time [are] determined by external forces. This seems the most straightforward, all-encompassing definition. In The New Spirit of Capitalism Boltanski and Eve Chiappello explore the shift in focus from the job to the project, from long-term employment to the demands of “employability.” Melissa Gregg, in her book, Work's Intimacy, explores the personal nature of this knowledge" @default.
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• W575532660 title "Boxed In: Precarity and Affect in Coupland and Wallace" @default.
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