Archives for posts with tag: Capitalism

Television advertisements are typically understood as brief pieces of video art selling us whatever product happens to feature most prominently within them. This propaganda is generally considered benign because the bias is already understood, and most people accept that capitalism requires the spread of information on products in order for those products to sell. We tend to think that the product is the focus in advertisements because the product is what the seller would like us to buy. Unfortunately, that is entirely false. Advertisements stopped selling products a long time ago. What they sell now is a desirable yet entirely constructed lifestyle, and the product, we are told, is supposed to help us achieve it.

I’m going to go over this Superbowl ad for Jeep 4x4s for two reasons. It exemplifies this thesis with a nauseating abundance of proof, and it plays in my local movie theatre all the time so each time I see a movie, I have to sit through it. Full disclosure, I genuinely enjoy this ad. The song is catchy, it is conceptually well thought out, it has great production value, and it projects its message so well that I am more impressed than I am enraged.

Before going any farther, you should really watch the ad or this blog won’t make a lot of sense.

I’m going to give my own breakdown of this ad, so keep in mind that this analysis will be through my own lens. Others will encounter different ideas, and that is quite probably by design. My goal isn’t necessarily to show you what this ad is about, but to show you what it isn’t about. So, onto the ad:

4×4 by land, 4×4 by sea, 4×4 by air cuz I like to fly free

First off, we are shown a series of different landscapes and roads hinting at the capability of 4x4s to cover any terrain with ease, even though we have yet to be shown an image of this vehicle. Then it covers the sea and air, which cannot possibly be related to a Jeep because Jeeps are not boats, nor are they capable of flight. This means that land, air, and sea are not indicative of the vehicles capabilities to explore, but illustrate freedom without restriction. We can go anywhere and do anything. I mean it even says the word “free” right in the lyric.

This is like the opposite of a Jeep. Advertising one vehicle but showing a different one?

This is like the opposite of a Jeep. Advertising one vehicle but showing a different one?

The hot air balloon is likely used to distance the viewer’s thought process away from the banality of regular air travel toward the more novel, and therefore more exotic and fun, type of flying. Freedom, in this context, must be understood as without restrictions or responsibilities, and wholly predisposed toward hedonism.

4 by 4am that’s when I rise, sneak up on the landscape catch it by surprise

I see this section as promoting the type of person who we all want to be: the person who gets up early to do their chosen passion, in this instance hiking, instead the slovenly jerk who never gets anything productive done.

It's like that scene from The Lion King when Mufasa tells Simba that he will rule over all that the light touches, but with Jeeps.

It’s like that scene from The Lion King when Mufasa tells Simba that he will rule over all that the light touches, but with Jeeps.

Already we’ve established a clear link to hedonistic freedom, and now we’ve made a connection to the kind of person that could maintain the lifestyle of continued access to that kind of freedom.

For my country how it all started out, for the brave in every boy scout

I took a lot of screen captures from this section, so I’m going to break it down image by image.

The very first look at an actual Jeep, more than a quarter into the advertisement, and it's right next to a God damn American flag.

The very first look at an actual Jeep, more than a quarter into the advertisement, and it’s right next to a God damn American flag.

Jeep is an American company, but it is a subsidiary of Fiat Chrysler Automobiles, an Italian-controlled multinational corporation. I’m sure that is irrelevant to this imagery. Anyway, if we consider the railway as a part of how the country started out, this is again another reference to freedom. The railway connected the continent, and allowed European settlers to manifest the shit out of their destiny. The first image of the Jeep next to an American flag on a train, talking about how the country started out, solidifies my argument that this advertisement is not selling Jeeps, but Americanized “freedom”.

Speaking of

Speaking of “Freedom” in desperately needed quotation marks…

Americans love their troops, and associating what I’m guessing is an allusion to World War 1 to the foundation of the country, 141 years earlier, is a way to gloss over the war that actually founded America: the genocide of the Native Americans. Not wanting to distance themselves from how great war is, Jeep decided to whitewash American history in order to link themselves to patriotism through warfare.

Boys with their toys

Boys with their toys

Jumping from images of soldiers to an image of a young boy firing a weapon shows the more subtle aspects of advertising. Beyond showcasing past and present (and future when you recognize that this is an image of a child) representations of the nobility of warfare, we’re also shown that young boys ought to be groomed toward violence and warfare. I say “ought” because culture is normalizing, and if this normalizing culture produces these images, then it is “normal” to adhere to them. Normalcy breeds conformity.

For the fun of it cuz you know you can, 4×4 more air, more sea, more land

Though we are shown a Jeep driving through snow, this section is essentially identical to the first. Images of extreme, fun activities that are not related to driving a Jeep in the slightest.

Less relevant to a Jeep than even a hot air balloon.

Less relevant to a Jeep than even a hot air balloon.

You know what’s fun and cool? Snowboarding, surfing, and spelunking. Look at all of these cool, fun things! None of them are related to driving a Jeep. At all. But if you consider what people might want to do if they had greater hedonistic freedom, then the imagery becomes much more appropriate.

4×4 doin’ it yourself cuz you want it done right

We can do it!

We can do it!

This is a woman using her Jeep to clear a path. Remember what I said about normalizing? This ad is showing it is normal for women to do things on their own. You might think that it is contradictory to empower women in a scene so soon after they had associated men with virtuous violence. Regardless of the value the people at Jeep associate with feminism or violence in masculinity, by definition an advertisement is doing its absolute best to pander to its target demographic. Feminism is popular, so having a woman performing traditionally masculine activities by herself panders directly to that. This is how advertisers choose what to normalize. This isn’t about feminism, nor is it about patriarchy. It’s about making money.

4×4 top down stars keep you up at night; four stories that were meant to be turned, for the dares and the thrills that you earned

I don’t really need to get into these sections. It’s all more of the same. Open night sky and freedom; extreme hedonistic pleasures, yadda yadda yadda. I’m not even sure if the lyrics are right, but this portion is basically filler.

exotic-and-extreme-travel

If you haven’t noticed the trends by now, you might as well just buy a Jeep.

The earned thrills may be related to the bootstrap mentality that anyone who has access to this kind of freedom, if it exists at all, must have gained it through meritocratic means. America.

4×4 conquest, 4×4 dreams, 4×4 wakin’ up and crossin’ those streams;

Again, mostly filler, but I want to address one part.

Feminism, racial diversity, and patriarchal expectations of masculinity. This ad really has got it all.

Feminism, racial diversity, and patriarchal expectations of masculinity. This ad really has got it all.

We have our very first racial minority, and it’s a black person in tandem with the word “dream”. Now this ad is associating itself with Martin Luther King as part of its Americanism. A more symbolic kind of freedom, along with the normalization of race and gender. And apparently Ghostbusters? Your guess is as good as mine on that one…

4×4 everyone with 75 years

This ad is celebrating the 75 year anniversary of Jeep. I’m not sure of the grammar, but I’m pretty sure that’s what it says.

Happy Anniversary Jeep! Much love, a white woman in a Native American sweater.

Happy Anniversary Jeep! Much love, a white woman in a Native American sweater.

I don’t really want to get into cultural appropriation, but I’m sure if you care about that you have many choice words about it that you can insert here. What I’m going to focus on is the environmental tinge this image is seeped in. This ad is trying very hard to appear progressive in its imagery of women and racial minorities, and it is now trying to jump on the green bandwagon by having someone native-esque literally inside of a tree. It’s not like automobiles are responsible for 26% of all greenhouse gas emissions in the United States and 63% of greenhouse gas emissions from private households in Canada.

4×4 the waves that’s how we say cheers

The peace sign. So much hippy symbolism in an ad for a pollutant.

The peace sign. So much hippy symbolism in an ad for a pollutant.

In addition to freedom, we now have community tacked on at the end. Sure there have been multiple people in scenes up until now, but it has been predominantly individual-focused. Now we are shown real human interaction once both of them are inside a Jeep. Owning a Jeep isn’t about being able to drive from point A to point B at speeds dictated by State law, it’s about belonging to something bigger than yourself.

That’s how we live, 4x4ever

Perfectly sums it up. It’s not about the Jeep; it’s about how we live. Like I said, they aren’t even trying to be discreet about telling you what kind of lifestyle you ought to be living. But an important thing to keep in mind isn’t even the lifestyle they are showing you, but the lifestyle they aren’t showing. There are no seniors, for example, because age is associated with decrepitude and having socially plateaued which is antithetical to Jeep’s freedom-oriented theme. Rather than try to combat stereotypes, the ad ignores the demographic altogether. The one couple is also a heterosexual couple, which shows that as progressive as Jeep is trying to be, they are sticking to relatively harmless progressive tropes in order to get that across. A black woman aspiring to claim a divine light isn’t pushing any boundaries. It is a safe progressivism that allows Jeep to acquire as large an audience as possible, without alienating anyone.

What does any of this mean, though? Well, it’s an advertisement. I can observe as many social inferences in it as I like, it doesn’t mean anything until it’s applied to the fact that Jeep is still trying to sell a product. Only, they’re not selling Jeeps. When I said that an advertisement is selling whatever features most prominently, I wasn’t lying. It’s just that what features most prominently is an ideology of freedom, hedonism, Americanism, and community. A consumer wouldn’t buy a Jeep because they needed a Jeep, but because they feel their lives are lackluster, empty, and confined. Buying the Jeep is supposed to fulfill what the advertisement is selling, after all, and so someone who feels held back by their job, or who is lonely or stuck in a rut, will see this and think, “All those happy young people, that could be me!” and then buy the Jeep. They “earn” that freedom, youth, and ecstasy by going into debt to buy a car.

A Jeep obviously can’t fulfill any of those desires. A Jeep is a private vehicle. Private vehicles get you from one place to another more quickly than walking and less grossly than public transit. In fact, associating freedom, exuberance, human connection, etc. with a material product means that those who succumb to the cultural normalizing, accepting what the media tells them is normal, will never actually achieve those important aspects of human existence because they will seek them through meaningless crap instead of creating them within their own lives. When people talk about capitalism deadening human development, this is a big part of it. All that normalizing I was talking about is done in the context of selling something, and that something needs to be bought in order for this paradigm to function. Therefore, this propaganda is not actually benign. The bias isn’t toward the superiority of the product but toward the normalcy of the ideology bent toward its use. Ads are designed to cater to the fulfillment of our natural human urges by suggesting we buy something that cannot possibly fulfill them. If we were fulfilled as human beings, we obviously wouldn’t need to buy anything more, now would we?

This type of critical analysis isn’t limited to advertisements. Advertisements are just the most obvious and the most malicious. You can look at news articles, movies, comics, public speeches, etc. and see this kind of subtle normalizing everywhere. What ideologies are they promoting? What aspects of human life are they avoiding? What are they saying is normal? Abnormal? What is the impact of these hidden ideologies on the overarching message of whatever media you are consuming? What are they selling you?

About a week ago, I was waiting at a bus stop on my way home, and I was approached by a pair of Mormons going about their rounds. They stopped to chat, as is their wont, and the one, taller Mormon acknowledged my E Pluribus Anus shirt that I was sporting at the time.

This is the only picture of me where the logo is reasonably visible, and I'm not taking a fucking selfie for my dumb blog.

This is the only picture of me where the logo is reasonably visible, and I’m not taking a fucking selfie for my dumb blog.

This is a reference to the television show Community for those godless heathens among you who don’t know your anus references, as seen in the school’s logo.

It translates to, "From Many Buttholes." Very poetic.

It translates to, “From Many Buttholes.” Very poetic.

Now, to me, this was great because it meant I got to talk about buttholes with Mormons, which has been my dream since childhood. I mean, we talked about other things like where they were from and boring social stuff, but whatever. The point is we shared a pleasant conversation. Meanwhile the bus pulls up, and they ask me if I would want to meet up with them later for a gathering, and I said, “No, I’m not interested, thank you, but it was nice chatting with you!” and got on the bus. As we parted ways, the one Mormon shouted after me, “Pop POP!” It was a magical moment.

As I got on the bus and displayed my pass, the bus driver said to me, “I saved you, huh?” as if I had just barely survived a shark attack, and he had pulled me from the water. Thing is, he hadn’t. The Mormons were kind and polite, and I was perfectly content having an idle conversation with them, and the bus driver did not commit any extra effort to rescue me from the uncomfortable situation he believed me to be in, he was just doing his job. If anyone was legitimately trying to save me, it was the Mormons.

A lot of people loathe door-to-door evangelists, and I get it. That used to be me. I would relish the occasion where one day I would finally get to ask a silly religious person why God would have created a universe wherein He would have to wait billions of years for His creation to come about if He allegedly loves us so much, or if the Earth is only 6000 years old, how does that explain the entirety of science? I mean, I love popcorn but I gotta admit, two minutes is about the extent I’m willing to wait. Compared to billions of years? Nobody loves popcorn that much. Alternatively, if I just came across a bowl of popcorn in the street and assumed that’s where popcorn came from, then I’d be stupid. I call it: The Popcorn Argument.

Eventually I learned that purpose, hope, and community are super important and hey! Turns out religion offers all those things. Now I’m the atheist who writes blogs defending organized religion. Go figure. These days when I’m given the opportunity to demand an explanation for the problem of evil, I prefer just being pleasant with another human being. Honestly, I’m probably better off.

Now, I didn’t write this blog just to tell you about my dabblings with theology. What I wanted to do was help out a reader or two come to grips with evangelist behaviour because it gets a lot of flack, and I don’t really think it deserves it. So come with me on a thought-experiment journey to a magical land where money dictates the turning of the world… which is actually this world. I guess you didn’t have to journey that far.

Imagine you won the lottery. Not like a free scratch or ten bucks, but the real jackpot. Huzzah, right?! And I’m not even talking about double-digit millions of dollars here, I’m talking infinite dollars. Literally an unending supply of dollars. Pay off your bills, take a trip to Hawaii, buy that happiness everyone keeps talking about… you will never have to have a financial worry again in your life! Now we’ll have to stretch our imaginations here a little bit and pretend you’re not a selfish piece of shit. You realize that with infinite dollars, you could pay off the bills of everyone! Pay off their mortgages; fund their kids’ tuition; pay for their health insurance! With an infinite amount of dollars, you could pass on infinite dollars to everyone! It’s one of the perks of infinite! So you go door to door, and you’re like, “Hey friend! I was that person who won that crazy jackpot that defies the laws of economic inflation! Want to have all your financial troubles taken care of forever?” Sane people would say yes. Suddenly, you realize that you’ve stumbled into a weird hippy commune! They reject your currency because they’re content with their bartering system of beads and hemp! They say things like, “Don’t you know that your money is fake? What real value has a piece of paper outside of what society collectively attributes to it? NOTHING! You believe in a lie!” The crazy fools, don’t they see the glory that is monetary-based capitalism? Monetary-based capitalism within which, as infinite-aires, they can live out the rest of their hippy lives in abundance and luxury? Lunacy!

So as a person with access to the infinite who is seeking to share its benefits for the good of everyone, do you feel like you’re worthy of scorn from smelly hippies? No, of course not. You’re only trying to help! The difference lies in each group’s perspective as to what generates worth, be it the agreed upon social value of a piece of paper (or more so nowadays the value of a few pixels on a screen), or, to bring back our titular Mormons, the value of an invisible deity. Each person is going to have a different view, but if we realize that unless we are selfish pieces of shit, we would perform the exact evangelistic deeds if we had access to an infinite portion of something we find so valuable.

Charles Eisenstein (2013) predicts that a convergence of crises where the devastation of the environment, the increasing social hostilities across the world, the domination of monolithic international corporations over the global economy, and the impotence or facilitation with which governments typically respond to these factors will inescapably lead to the end of civilization. Ronald Wright (2004) looks at the rise and fall of previous civilizations and sees that there is a large sampling of civilizations that grew too large, consumed all their resources, and then spread out once those resources were finished. In an effort to see how humanity behaves without any room to expand, Wright looks at Easter Island as an example of a confined society where every last resource, in this instance trees, was eliminated, thereby destroying the civilization and the ecology of the island.

This analysis of the past and prediction for the future paints a bleak picture for our now global civilization. Humanity has run out of room to spread, and it is quite quickly running through its finite resources. Eisenstein (2013) suggests that those who wish to do some good for the world should continue their progressive practices in order to provide a solid foundation upon which humanity is to rebuild after the coming calamity. Another somewhat facetious approach is accelerationism; if we accept that the end of our global civilization is inevitable and imminent, the morally righteous course of action would be to speed that process along so as to hasten the opportunity to rebuild. This posits a critically important question, however: are we truly bound by a predetermined Armageddon where all hope of salvation for our current world is already lost?

Possibly the greatest threat to the stability of the world is the proliferation of international corporations. The Corporation (Achbar, Simpson & Abbot, 2003) illustrates the way that businesses that might otherwise be benign have infected the status quo by externalizing the problems they produce and internalizing anonymous blamelessness. Corporations lack any kind of accountability (outside of the profit motive) due to their personhood lacking any kind of body to incarcerate or otherwise punish. This leads to environmental and ecological destruction which damns future generations, and inhuman working conditions that damn the current one. Wal-Mart: The High Cost of Low Prices (Greenwald, Gilliam, Levit & Smith, 2005) localizes these issues by demonstrating how large corporations can turn communities into ghost towns by using predatory market practices to eviscerate smaller businesses and unfair labour practices to impoverish their workforce. These corporations run not just an oligopoly in the world’s economy, but in the media as well. In 1983, there were 50 different companies running the news media in America, and as of 2004 there are six (Perkins, 2011). By achieving a stranglehold on what the general population consumes as ‘news’, and by providing only the dominant cultural narrative through it (Mullaly, 2010), the corporate agenda can act with an even greater impunity than what the anonymity of corporate personhood normally would allow.

While these corporations continue to increasingly subjugate every aspect of the planet, the general populace faces contrasting destitution. The debt of the average Canadian is approximately $1.64 of debt to every dollar of income and continues to grow (Wong, 2015). This spiraling debt is the result of the credit industry; a tragedy caused by a gluttonous system creating superfluous demand to consume its petty trinkets (Perkins, 2011). This demand is built on a foundation of nothingness, however, and by witnessing its rapid growth we can predict a debt bubble destined to burst.

In addition to these worrying dilemmas, speaking out against them has its own problems. The film What Would Jesus Buy? (Morgan & VanAlkemade, 2007) depicts the criminalization of dissent as the protagonist of the film, Reverend Billy, is routinely harassed by police and security, or even arrested as he attempts to decry the commercialization of one of North America’s most sacred holidays. While many armchair activists might like to believe that posting a politically-themed status update on their Facebook page might be the equivalent of enacting social justice, the reality is that change will only occur through tangible efforts made by real people, such as the Reverend Billy. However, by forbidding that kind of activism through the use of police and the laws to which they adhere, the status quo clamps down on any real activism that might take place. While purporting to celebrate free speech and social justice, by relegating activism to predetermined locations where it might safely go unheard, society creates a wall where change breaks like a wave on the rocks.

Those working to create that change often find themselves at odds with one another as well. By being entrenched in a society that fosters competitiveness and creates a zero-sum funding method for social programs, activists are forced to fight not only against the structural inequalities of our broken system, but also against other activists that are labouring toward common goals. The system by its very function disrupts progress simply by exerting its default ideology of competition and capitalism (Bishop, 2006).

In addition to the systemic factors undercutting progress, there is a further burden on those advocating for change. Quite often when things go wrong, the blame will fall on those working toward ameliorating them. One example is the death of an Aboriginal teen which was primarily blamed on the “persistent indifference of front-line government workers” (Changes being made, 2015, para. 4). The problems inherent in the structure of racist policies that function to the detriment of Aboriginal youth go unnoticed as culpability is thrust upon the persons closest to the issue. This culpability further stigmatizes those seeking social improvement, and acts as discouragement toward even bothering in the first place.

So in the face of the impossibility of overcoming insurmountable global obstacles, or, on the off-chance that they are overcome, doing so in a timely enough manner that the already crippling environmental damages do not become irreversible, why do we bother? What leads us to bang our heads against this wall, suffering the slings and arrows, while facing off quite literally against the world? Would it not be simpler to merely give in, let the wave of inevitability wash over us, and accept somewhat less facetiously the merits of accelerationism?

The existentialist philosopher Albert Camus utilizes the myth of Sisyphus to illustrate how one might be able to confront meaninglessness. While Camus speaks ontologically, the method applies to social justice as well. Sisyphus is condemned to an eternity of pushing a giant boulder up a mountain, seeing it roll down the other side, then walking down to push it back up again. Camus, rather than seeing this as dreadful punishment, celebrates it and declares that Sisyphus must own his task and complete it passionately. He claims that Sisyphus overcomes the will of the gods in this manner in spite of them, and announces that “there is no fate that cannot be surmounted by scorn” (Camus, 1956, p. 314).

Bob Mullaly mirrors this view by declaring that anger is the necessary tool to combat futile odds: “anger at governments that cater to the wishes of the wealthy at the expense of women, children, visible minorities, and other marginalized groups; anger at a social welfare system that homogenizes, controls, and monitors people who are forced to go to it for assistance and that has proletarianized its workers; and anger at the discrimination, exploitation, and blocked opportunities that so many people experience today” (Mullaly, 2010, p. 283). Mullaly suggests anger as a tool to rally a community around an issue in an attempt to overcome it. From this perspective, it is only through owning the cause and becoming passionate about it that pointlessness can be conquered.

There are also those who believe that when knowledge is gained and compassion is utilized, fighting against these crises is humanity’s natural response. Si Transken defines these fruitless warriors as fuchsia elephants, who “may be on the verge of extinction,” but still “cannot blend into the chicken crowd” (Bryant et al., 1999, p. 33). No matter the outcome, fighting for social change compels them, and no amount of pressure from outside forces will quell the fires that have been lit inside. Once one adopts the mantle of the fuchsia elephant, it cannot be discarded. One may submit to the “exhaustive demands of the circus crowd” (Bryant et al., 1999, p. 33) and have their fire reduced to embers, but the fuchsia will never fully wash out.

Whatever the cause, be it natural or passionate, we must continue to fight. Even in the face of impossibility, in the face of meaninglessness, the battle for social justice must continue. Accelerationism works solely on the faith that there will be enough of a world left to rebuild once the convergence of crises has devastated it, and that is a deadly gamble. Giving up is not an option.

References:

Achbar, M., Simpson, B. (Producers), & Achbar, M., Abbot, J. (Directors). The Corporation [Motion Picture]. USA: Big Picture Media Corporation

Bishop, A. (2006). Becoming an Ally: Breaking the cycle of oppression in people. Black Point, Nova Scotia: Fernwood Publishing.

Bryant, V., Dahl, P., Lane, L., Marttila, M., Transken, S., Trepanier, C. (1999). Battle Chant. Sudbury, On: Battle Chant Ink.

Camus, A. (1956). The myth of Sisyphus, p. 312-314 In Kaufmaan, W. (ed.) Existentialism from Dostoevsky to Sartre. Cleveland: Meridian Books.

Changes being made after report on death of Aboriginal teen: Children’s Ministry. (2015, Oct. 20). Prince George Citizen, p. 6.

Eisenstein, C. (2013). The ascent of humanity: Civilization and the human sense of self. Berkeley, CA: Evolver Editions.

Greenwald, R., Gilliam, J., Levit, L., Smith, D. (Producers), & Greenwald, R. (Director). Wal-Mart: The high cost of low price [Motion picture]. USA: Brave New Films.

Morgan, S. (Producer), & VanAlkemade, R. (Director). (2007). What would Jesus buy? [Motion picture]. USA: Arts Alliance America.

Mullaly, B. (2010). Challenging oppression and confronting privilege. Oxford, NY:Oxford University Press.

Perkins, J. (2011). Hoodwinked: An economic hit man reveals why the global economy imploded – and how to fix it. New York, NY: Crown Publishing Group.

Wong, C. (2015, Sep. 12). Household debt ratio grew in Q2 as debt increased faster than income. Prince George Citizen, p. 32

Wright, R. (2004). A short history of progress. Toronto, ON: House of Anansi Press.