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Category: identity

From Beckett to Handke: Mulling Over The Last Tape

What seemed like an unlikely scenario will probably become quite commonplace. An elderly man, all alone, replays pieces of the recorded stream of his life. Revisiting moments of triumph and regret. Looking intently at the high points, trying to breathe a bit of that air once more.

(briskly). Ah! (He bends over ledger, turns the pages, finds the entry he wants, reads.) Box . . . thrree . . . spool . . . five. (he raises his head and stares front. With relish.) Spool! (pause.) Spooool! (happy smile. Pause. He bends over table, starts peering and poking at the boxes.) Box . . . thrree . . . three . . . four . . . two . . . (with surprise) nine! good God! . . . seven . . . ah! the little rascal! (He takes up the box, peers at it.) Box thrree. (He lays it on table, opens it and peers at spools inside.) Spool . . . (he peers at the ledger) . . . five . . . (he peers at spools) . . . five . . . five . . . ah! the little scoundrel! (He takes out a spool, peers at it.) Spool five. (He lays it on table, closes box three, puts it back with the others, takes up the spool.) Box three, spool five. (He bends over the machine, looks up. With relish.) Spooool! (happy smile. He bends, loads spool on machine, rubs his hands.) Ah! (He peers at ledger, reads entry at foot of page.) Mother at rest at last . . . Hm . . . The black ball . . . (He raises his head, stares blankly front. Puzzled.) Black ball? . . . (He peers again at ledger, reads.) The dark nurse . . . (He raises his head, broods, peers again at ledger, reads.) Slight improvement in bowel condition . . . Hm . . . Memorable . . . what? (He peers closer.) Equinox, memorable equinox. (He raises his head, stares blankly front. Puzzled.) Memorable equinox? . . . (Pause. He shrugs his head shoulders, peers again at ledger, reads.) Farewell to–(he turns the page)–love.

He raises his head, broods, bends over machine, switches on and assumes listening posture, i.e. leaning foreward, elbows on table, hand cupping ear towards machine, face front.

The character, of course, is Krapp, from the play by Samuel Beckett, called Krapp’s Last Tape. He’s recorded the narrative stream of his life on to spools of tape, categorized them with labels, and now they reside in stacks of boxes. Krapp sits alone at his desk, surrounded by darkness. It’s here that he performs the vaudeville routine of surveying the streams of narrative that made up his life.

The great intellectual triumph of Krapp’s magnum opus seems to pale in comparison with his one chance at happiness— that afternoon, with her, on the upper lake, in the punt, pushing out into the stream and drifting…

Spiritually a year of profound gloom and indulgence until that memorable night in March at the end of the jetty, in the howling wind, never to be forgotten, when suddenly I saw the whole thing. The vision, at last. This fancy is what I have cheifly to record this evening, againt the day when my work will be done and perhaps no place left in my memory, warm or cold, for the miracle that . . . (hesitates) . . . for the fire that set it alight. What I suddenly saw then was this, that the beleif I had been going on all my life, namely–(Krapp switches off impatiently, winds tape foreward, switches on again)–great granite rocks the foam flying up in the light of the lighhouse and thw wind-gauge spinning like a propellor, clear to me at last that the dark I have always struggled to keep under is in reality–(Krapp curses, switches off, winds tape foreward, switches on again)–unshatterable association until my dissolution of storm and night with the light of the understanding and the fire–(Krapp curses loader, switches off, winds tape foreward, switches on again)–my face in her breasts and my hand on her. We lay there without moving. But under us all moved, and moved us, gently, up and down, and from side to side.

Alone in the dark, we hunch over our devices, replaying pieces of the stream— we may come to think that that’s how it was; that the recording represents all the possibilities that were present in those moments that expired oh so long ago.

Peter Handke, in his play, Till Day You Do Part Or A Question Of Light, gives voice to the object of Krapp’s affection. Handke calls it, not so much an answer, but “an echo, rather. An echo, now distant in both place and time, now quite close to Mr. Krapp, the solitary hero of Samuel B’s play. An echo, now weak and contradictory, distorted, now loud, amplified, enlarged.” In this long monologue, we hear the story of “her.”

And, of course, her perspective gives us a new view of these crossing streams of memory:

My act now. Your act’s over, Herr Krapp, Monsieur Krapp, Mister Krapp. Acted out under a false name in a language that wasn’t yours. Well acted, of course, I give you that, with your affectation of a has-been, disillusioned clown. What was the point of dressing up in those oversized shoes?

Handke gives us a new sense of two streams mingling, and eventually parting.

Only once, back then, now in the flags—at last, no more talk of jokes. And so the two of stayed together, inseparable. Back then, in the boat, you finally let me be, let me have my share of the night, let me have my centre. Till death us do part? No, till day us do part. The day that will part us—never will it come. Never will day break in such a way within me and between us. By leaving me in my dark night, you were a good man for me, the unknown woman, just as a woman once said in a Western, ‘A good man made me his wife, and I’m proud of that.’ A good man? For me, at least. For the dark, gloom-ridden person was, perhaps is me, me, the woman here. My act now? No, in my night I never needed to act. You, you’re the master actor, world champion at broad-daylight acting. No one can compete with you in that, no one, never. But I can be your audience. ‘I can put up with being ignored,’ another woman once said to another man. Accordingly I join you in my signless night, stammer vaguely to myself and at the same time I feel the urge to sing my stammering, the refrain to the song you’re humming of the shadow creeping down our mountains, of the azure sky growing dull, of the noise ebbing from the countryside around us, of our sleep in the coming peace.

Mulling over the Last Tape, looking back from what one knows is the end of the stream— the last entry. As Beckett wrote: the end is in the beginning, and yet you go on. Sometimes we tend to think of these streams as endless, overflowing their banks, flooding us with more than we can ever take in. But there is an end to the game that we play, just as there was a moment where we first stepped into the stream.

Handke does us the service of putting another voice into the frame. And where the technology of the digital stream so often seems to resound with the voice of the masculine engineer, here we have a female voice taking and holding the stage.

‘Echo’, if I remember rightly, is also the name of a person in Greek mythology, a minor goddess or a nymph (of which it says in the dictionary: ‘a lower-ranked goddess inhabiting the underwood’) but definitely a woman, the voice of a woman.

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The Center Of A Multitude

One of the difficulties with the idea of user-centric identity on the Network is that it simply reverses the polarity on a binary opposition, accepting all assumptions. Internet identity is system-centric, or rather it is systems-centric— well, let’s reverse that and move the power over identity from the systems to the user. Of course, the user has no computing infrastructure with which to manage and exercise this new power over her identity. A new set of systems, which we will not call systems, will be created to allow the user to wield this new-found authority.

However, it’s the reductionism of the word “centric” that may be at the root of the problem. The word “identity” implies a singular subject. Much of the user-centric identity vision is the use and re-use of a single identity in multiple contexts. An identity that can remain mostly hidden, with only the bits sticking out that are required for any particular transaction. Of course, this also creates a single point of failure. An identity that fails, or is intentionally corrupted, removes one from the Network. But in the end, it may simply turn out that the user isn’t “centric” at all.

It’s perhaps in the American experiment that the fluidity of the individual reaches a new historical state. What I might be, is undetermined. What I am, is a multitude. Poets might understand this by reading Walt Whitman. Scientists might understand it by considering the metaphor of quantum superposition. We are simultaneously and contradictorily many different selves. These are not masks, or personas, we put on one after another— the new mask a clean replacement of the previous one. The multitude is created because each mask remains when the next one is assumed. One can easily become lost while looking for a single center.

Song of Myself

Walt Whitman
Stanza 51

The past and present wilt–I have fill’d them, emptied them.
And proceed to fill my next fold of the future.
Listener up there! what have you to confide to me?
Look in my face while I snuff the sidle of evening,
(Talk honestly, no one else hears you, and I stay only a minute longer.)
Do I contradict myself?
Very well then I contradict myself,
(I am large, I contain multitudes.)
I concentrate toward them that are nigh, I wait on the door-slab.
Who has done his day’s work? who will soonest be through with his supper?
Who wishes to walk with me?
Will you speak before I am gone? will you prove already too late?

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The Makropulos Case and the Religion of Engineers

We look at time in an abstract way and see it stretching out to the horizon, leaping off the edge of the world and galloping on without limit into the wilds of the universe. In a sense, we view the infinity of time as a limitless extension of a space. A line the continues beyond the boundaries of human sight. The analog watch puts time on a leash and walks it around a dial on our wrist.

One of the many thoughts that flooded through my mind while watching San Francisco Opera‘s production of Leos Janacek‘s The Makropulos Case had to do with the religion of the engineers. This idea of the singularity, of shedding this mortal coil in favor of an electronic/digital instantiation of whatever it is we call our lives. The advantage, at least from an engineering perspective, is that, in silicon, we live forever. Or at least that’s the idea in so-called transhumanist circles.

The original story of Janacek’s opera was written by Karel Capek, who is probably better known as the author of the play R.U.R.— a story that featured and coined the term, robot. The engineering version of paradise and eternal life takes the form of inhabiting the robot, where all that was irreplaceable in our mortality can be put on a charge card at the hardware store. Worn parts easily replaced or upgraded.

Janacek’s The Makropulos Case takes a look at what immortality does to the morality of its anti-heroine, Elina Makropulos. Perpetual youth leaves her nothing but apathy and disconnection from the people around her. She’s lived many lifetimes and seen all the people around her grow old and die. The pain and suffering of others has ceased to matter, she’s seen it all before. In the San Francisco Opera production, soprano Karita Matilla, offers a stunningly dramatic performance showing the weight and weariness brought on by eternal youth. The opera, written in 1926, provides a very modern look into the dark side of living an endless series of lifetimes. We often look at the misbehavior of the Greek gods, and wonder how the immortals can be so foolish. Janacek and Capek show us that eternal youth changes the basic equation of human life. All human values are revalued on a payment plan that stretches out to infinity. Something essential is lost in the translation. We’re left with an entity that is too big to fail.

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Shadows in the Crevices of CRM and VRM

Two sides of an equation, or perhaps mirror images. Narcissus bent over the glimmering pool of water trying to catch a glimpse. CRM and VRM attempt hyperrealist representations of humanity. There’s a reduced set of data about a person that describes their propensity to transact in a certain way. The vendor keeps this record in their own private, secure space; constantly sifting through the corpus of data looking for patterns that might change the probabilities. The vendor expends a measured amount of energy nudging the humans represented by each data record toward a configuration of traits that tumble over into a transaction.

Reading Zadie Smith‘s ruminations on the filmThe Social Network” in the New York Review, I was particularly interested in the section where she begins to weave the thoughts of Jaron Lanier into the picture:

Lanier is interested in the ways in which people ‘reduce themselves’ in order to make a computer’s description of them appear more accurate. ‘Information systems,’ he writes, ‘need to have information in order to run, but information underrepresents reality (Zadie’s italics).’ In Lanier’s view, there is no perfect computer analogue for what we call a ‘person.’ In life, we all profess to know this, but when we get online it becomes easy to forget.

Doc Searls’s Vendor Relationship Management project is to some extent a reaction to the phenomena and dominance of Customer Relationship Management. We look at the picture of ourselves coming out of the CRM process and find it unrecognizable. That’s not me, I don’t look like that. The vendor has a secured, private data picture of you with probabilities assigned to the possibility that you’ll become or remain a customer. The vendor’s data picture also outputs a list of nudges that can be deployed against you to move you over into the normalized happy customer data picture.

VRM attempts to reclaim the data picture and house it in the customer’s own private, secure data space. When the desire for a transaction emerges in the customer, she can choose to share some minimal amount of personal data with the vendors who might bid on her services. The result is a rational and efficient collaboration on a transaction.

The rational argument says that the nudges used by vendors, in the form of advertising, are off target. They’re out of context, they miss the mark. They think they know something about me, but constantly make inappropriate offers. This new rational approach does away with the inefficiency of advertising and limits the communication surrounding the transaction to willing partners and consenting adults.

But negotiating the terms of the transaction has always been a rational process. The exchange of capital for goods has been finely honed through the years in the marketplaces of the world. Advertising has both a rational and an irrational component. An exceptional advertisement produces the desire to own a product because of the image, dream or story it draws you into. Irrational desires may outnumber rational desires as a motive for commercial transactions. In the VRM model, you’ve already sold yourself based on some rational criteria you’ve set forth. The vendor, through its advertising, wants in to the conversation taking place before the decision is made, perhaps even before you know whether a desire is present.

This irrational element that draws desire from the shadows of the unconscious is difficult to encode in a customer database profile. We attempt to capture this with demographics, psychographics and behavior tracking. Correlating other personal/public data streams, geographic data in particular,  with private vendor data pictures is the new method generating a groundswell of excitement. As Jeff Jonas puts it, the more pieces of the picture you have the less compute time it’ll take to create a legible image. Social CRM is another way of talking about this, Facebook becomes an extension of the vendor’s CRM record.

So, when we want to reclaim the data picture of ourselves from the CRM machines and move them from the vendor’s part of the cloud to our personal cloud data store, what is it that we have? Do the little shards of data (both present and represented through indirection) that we’ve collected, and release to the chosen few, really represent us any better? Don’t we simply become the CRM vendor who doesn’t understand how to properly represent ourselves. Are we mirror images, VRM and CRM, building representations out of the same materials? And what would it mean if we were actually able to ‘hit the mark?’

Once again here’s Zadie Smith, with an assist from Jaron Lanier:

For most users over 35, Facebook represents only their email accounts turned outward to face the world. A simple tool, not an avatar. We are not embedded in this software in the same way. 1.0 people still instinctively believe, as Lanier has it, that ‘what makes something fully real is that it is impossible to represent it to completion.’ But what if 2.0 people feel their socially networked selves genuinely represent them to completion?

I sense in VRM a desire to get right what is missing from CRM. There’s an idea that by combining the two systems in collaboration, the picture will be completed. We boldly use the Pareto Principle to bridge the gap to completion, 80% becomes 100%; and close to zero becomes zero. We spin up a world without shadows, complete and self contained.

From T.S. Eliot’s The Hollow Men

Between the idea
And the reality
Between the motion
and the act
Falls the Shadow

For Thine is the Kingdom

Between the conception
And the creation
Between the emotion
And the response
Falls the Shadow

Life is very long

Between the desire
And the spasm
Between the potency
And the existence
Between the essence
And the descent
Falls the Shadow

For Thine is the Kingdom

For Thine is
Life is
For Thine is the

This is the way the world ends
This is the way the world ends
This is the way the world ends
Not with a bang but a whimper.

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