On crapness and Christmas
by Sam Kriss
If there’s a general cultural mode to contemporary existence in Britain, it’s an overwhelming and pervasive sense of the crap. This crapness – this New British Coprotopia – isn’t quite the same as postimperial decay. Decay is the riotous and unrestrained explosion of new life over the shrinking territory of the corpse, while crap is a zombie: dead matter assuming the warmth and the trajectory of something living. Crapness isn’t a slow entropic dissolution, it’s something that’s deliberately created. Everywhere there’s a distinctly faecal seediness, but above all crapness is the seediness of efficiency. In the UK our new professional apartments in their crap-Modernist blocks tend to have smaller floor sizes than the old social housing units; our government’s plan to ease the recession is to make the country competitive by systematically depressing wages through the introduction of slave-labour workfare; our scopophilic security services, our system of control orders, and our fungally breeding network of security cameras together make up the pillars of a uniquely crap police state. Once again, Britain leads the world; we’re the new vanguard of humanity’s foetid future, and nowhere are the machinations of this New Turd Order more in evidence than in the phenomenon of the crappy winter theme park.
This year’s defining crap Christmas experience is the Winter Wonderland in Milton Keynes. Visitors were told to expect a ‘fabulous, enchanted woodland with magical creatures.’ Here, vast and otherworldly powers far beyond the comprehension of we mere mortals – beings made all the more unfathomable by their infinite and frankly undeserved beneficence towards mankind – would place one small patch of the South Midlands ‘under a captivating spell, to come alive and be transformed into an enchanting Winter Wonderland.’ Instead, those initiates of the cosmic mysteries who made the pilgrimage to Buckinghamshire found themselves in a muddy field with only two miserable huskies and an emaciated hornless reindeer to give a sense of the non-human world through their sad, trapped, uncomprehending eyes. Meanwhile, the ice rink had no ice and Santa was unacceptably skinny, his street clothes plainly visible under his flimsy red cloak. Previous failed Christmas parks such as 2008’s Lapland New Forest attracted similar complaints: the Enchanted Walk Through The Woods was a plywood shack with fake pine branches and cheap stuffed toys scattered on the floor; the advertised polar bear was plastic; the snow came from a spraycan; the animatronic Rudolf’s nose gave visitors radiation sickness; the Santa’s Chimney Experience was just an open-pit toilet, the Good-Or-Bad-O-Meter rated every child as ‘bad’ while explaining that ‘wrong life cannot be lived rightly,’ and so on. Occasionally these places are bad enough that someone has to go to court to make up for all the loss of childhood innocence; mostly, though, they’re just dull enough to go unnoticed. Generally they make pretty good money.
These things aren’t aberrations; they’re part of a wider system. The War on Christmas is over (it never really began); now Christmas itself is staged as a kind of proxy warfare. As the economy still struggles to break out of recession, fourth-quarter retail spending is now gravely important. Forget the potlatch, forget your heartfelt and home-crafted expressions of affection; Christmas is a matter of national security. If it doesn’t go precisely according to plan, the cuts will lacerate deeper. Every high-priced gadget you don’t buy is another meal torn from the hands of the impoverished and another bullet out the armoury of our brave boys battling it out in Afghanistan. It’s not hard to imagine the Tory Trotskyites in charge having to impose their own version of War Communism: the establishment of large and well-disciplined labour armies of consumerism with George Osborne valiantly marching at their helm, buying gift after gift on increasingly shaky credit and pressing them into the hands of ever more distant acquaintances, knowing full well that their generosity will have to be reciprocated, enjoying Christmas to the point of penury, starvation and death.
This is the mechanism of crapness: something efficient and regimented and dead following the course of something alive, following it so closely that it’s not always entirely possible to tell that anything’s changed. There’s only the lingering feculent whiff of an essential insufficiency. Delve deep enough into the history of the winter festival and you’ll find a scene not unlike the Milton Keynes Winter Wonderland. A cold and muddy field somewhere in England, a small circle of primitive buildings, a pile of soggy logs on which a few feeble flames tremble, the tears of children, the haunted stares of animals, the ritual exchange of gifts, everywhere skinniness and emaciation, everywhere magic. Real magic, the kind that requires a blood sacrifice or an orgy or, ideally, both. When the disappointing winter wonderlands offer us an escape into the wonderful world of seasonal Christmas magic, we should keep in mind that seasonal magic is an ancient and agricultural magic – in other words, one of brutal and immediate violence. These winter wonderland parks are so popular – and despite the near-riots they provoke they are popular; thousands pour in every year and millions more giggle over them in newspapers – because they’re a comforting reminder that the living fire, horror, and beauty of Christmas has been replaced by a dead mechanical crapness. (New Year’s is admittedly different; by the time midnight rolls around, most people on the streets are crying, fighting, or being arrested. Linear time is a terrible thing to do to people.) It’s a similar phenomenon to that of the Christkindlmarkten sprouting up everywhere across the country: plywood huts decorated with fake holly and Gothic lettering, beer halls hosting oompah bands who don’t speak a word of German, something somehow intrinsically less than it is. (It’s important to note that the UK’s cutesy German Christmas markets are mostly franchises of the one in Frankfurt, that notably non-rustic centre of European finance capital.) Crapness is everywhere at all times, but it’s at Christmas that the gap it opens yawns the widest.
In his Fundamental Concepts of Metaphysics, Heidegger devotes nearly one hundred pages to the philosophical study of boredom. His paradigmatic example is the act of waiting in a rural train station: without distractions time starts to bear down on you; you have nothing but the raw experience of time and the raw experience of yourself. After a while it almost becomes a physical sensation, a slow sickening horror you’ll do anything to escape. It’s not hard to visualise Heidegger’s train station: the stiflingly still air, the low and unchanging clouds, the pebble-dashed pillars, the flaking white paint, the single pigeon limping up and down the tarmac, the almost tangible lack of a train – in other words, a scene of arrested motion, of crapness. But it’s precisely here, on this miserable platform, that the potential for a transformative phenomenology is opened. Heidegger identifies three modes or stages of boredom: gelangweilt sein von etwas, sich langweilen bei etwas, and es ist einem langweilig (‘becoming bored by something,’ ‘being bored by something,’ and ‘it is boring for one’). The first appears when we encounter something concrete but existentially boring: someone very dull at a party, for instance, or an overly self-indulgent essay on the internet; it’s achingly unfulfilling. The second form, meanwhile, isn’t quite so direct: Heidegger uses the example of a dinner party where everything ‘is not only very tasty, but tasteful as well;’ you enjoy yourself immensely, and it’s only after returning home that you realise the whole evening was utterly dull, a senseless waste of time. The third form, ‘it is boring for one,’ is also referred to as tiefen Langeweile: profound boredom. Here the self is fully detached from a world that comes to reveal itself as entirely dull, entirely pointless, and entirely without charms or interest. The very identification of Dasein as being-in-the-world comes to fall apart. Heidegger isn’t proposing a nihilism: it’s exactly at this point, when the world of objects seems to offer nothing of substantial interest, that the potential for transformation appears. Once you decide that all things are boring, the question of what a non-boring thing would actually look like emerges, and with it a sudden universe of possibilities. As Heidegger puts it (in a sadly untranslatable pun), alles Versagen ist in sich ein Sagen, dh Offenbarmachen – all withdrawing is a telling or a making-manifest.
If the question of boredom yields an ontological philosophy, the parallel problem of crapness is one of politics. Crap Christmases give rise to a limited, intrinsic, demoralising sense of the crappy; the slow enshittening of all experience forces us, urgently, to conceive of a less miserable world. Like every weapon in the arsenal of capital, crapness is also a weakness. The critique of the crappy winter wonderland isn’t a grouchy bah-humbug; it’s a call to action. The struggle for a non-crap Christmas is the struggle for a world defined by its possibilities rather than its restrictions; in the end, it’s the struggle to reclaim life.
Maybe I’m not strong enough; I’ve fled Britain for the holidays. No Queen’s speech, no schmaltzy Doctor Who special, no winter wonderlands. France has its own inchoate modality of crapness too; it might be that I’m more willing to forgive it because it’s not mine. The big wide flat fields; the hypermarkets crouching, tense as spiders, by the motorways. Look at any French city and it’s immediately clear that the empire never went away; it just changed its spatial logic. There’s still colony and metropole, but now they’re bound together in the same urban topology. Those in the medieval centre find themselves encircled by angry car-burning hordes; those in the concrete prison-suburbs that surround them are disenfranchised and dispossessed, their choice of clothing regulated by the state, their lives at the mercy of the police. A crap colonialism. Still, it’s different. At night you can hear the slow determined creak of the avalanches as they roll down the mountainsides. They’re set off by explosives, but at least the snow is real.