Monthly Archives: February 2021

The Revolution Was Televised

W. J. T. Mitchell

You will not be able to stay home, brother
You will not be able to plug in, turn on and cop out
You will not be able to lose yourself on skag
And skip out for beer during commercials, because
The revolution will not be televised.

–Gil Scott-Heron (1971)

The Trump-inspired insurrection at the US Capitol on 6 January 2021 was a made for television event. In contrast to the revolution that Gil Scott-Heron was urging in 1971, it did not involve a change of heart or mind, much less a change of behavior. Showing up for a “wild time” was enough. Sticking to your guns, and better yet, bringing them along. Acting out and dressing up for a selfie was enough. Waving a flag and shouting slogans was plenty. Breaking a window, sitting on a dais, stomping on a fallen policeman was a bit extra. Scouring the office spaces for a member of Congress to kidnap or kill was more than enough, and setting up a gallows for Mike Pence was excellent theater.

The thirteen minute “supercut” of the video archive assembled by the House of Representatives’ impeachment managers condensed the entire spectacle, cross-cutting three distinct, simultaneous lines of place and time: (1) Trump’s speech near the White House with its incendiary call to march on the Capitol and “stop the steal” known as the peaceful transfer of power; (2) the main spectacle of the mob surging into the Capitol carrying the American flag along with banners of the Confederacy, QAnon, and Trump; (3) the quiet scenes of mounting anxiety inside the Capitol as the Congress realized that its defenses were crumbling. If an eighteen minute “gap” in an Oval Office tape recording spelled the end of the Nixon presidency, this thirteen minute video played the same role for Trump. His defense lawyers recognized this when they accused the house managers of employing professional film editors to manipulate and manufacture evidence.[1] 

The Trump epoch, gestated by reality TV and birthed by a popular vote defeat and an electoral college victory in 2016 ended with a spectacular bang not a whimper. Hopes that the defeated coward would slink away into retirement faded when he turned out to be the authentic psychopath and malignant narcissist that the American Psychiatric Association had been describing since before his election. Psychiatrist Jerrold Post’s final public appearance to promote his book about Trump, Dangerous Charisma, included precise descriptions of what would happen during the transition period between the election and the inauguration: not merely a refusal of the results but a manic spree of lawsuits, rallies, conspiracy theories, and threats of a military coup. Post‘s theory of charisma involves what he calls a “mirror psychosis” endemic to leader-follower relations. It is clearly one bridge (there are surely others) between individual and collective forms of madness. Charismatic individuals tend to be narcissistic in the first place, but when their wounded narcissism becomes malevolent, coupled with paranoia and grandiosity, they can become dangerous.  Especially when acted out with the powers of the American presidency. 

6 January 2021 exposed those dangers for all to see in the most completely televised revolution in human history. It will continue to resonate as more details surface from the archive and the time line is reconstructed down to the minute. The subgroups, lost souls, tourists, militants, and voyeurs will be exposed. Were you there to see or be seen? What did you really think would happen? What was the outcome you were hoping for? 

The behavior of the First Spectator of the event, bathing in enjoyment in the Oval Office will begin to fill in. We might learn how he felt about the gallows; we already know about his affection for monuments of the Confederacy. All his darkest desires were made manifest, bringing to the surface what had been lurking in his language all along, and in the specific American psychoses (racism, white supremacy, predatory capitalism). All the hints, metaphors of violence, and sly provocations suddenly became literal and spectacular; Trump’s lawyers tried in vain to remetaphorize the “fighting words” by creating a counter-montage of Democratic politicians using the word, as if context of utterance, speech as action, was irrelevant. 

We can hope that 6 January 2021 be the final spectacle of the Trump regime, its obscene underside finally exposed completely to view. The big question remains: What sort of beginning did it threaten? What did this unmasking of an endemic pathology in American national culture accomplish? Did it reveal an awful truth that has the capacity to awaken a nation to its own madness? Or will it (as many of the insurrectionists hope) stand as a historic triumph for White supremacy and fascistic nationalism? The very idea that a nation, much less an individual, could awaken from a collective psychosis may be impossible. The fact that the word woke has now become a sneer to chide anxious liberals is a sure sign of steadfast resistance and disavowal. The American dream, always a comforting delusion of an exceptional destiny, has become the American nightmare.

The television coverage created an unrivaled spectacle, emphasizing both the “big picture,” provided by the iconic architecture and landscape of the Capitol invaded by an overwhelming mob, and the innumerable little pictures, the closeups of agonized cops being stomped and crushed, the faces of frenzied rioters, the absurd images of militia members rifling through Senators desks and arguing about the meaning of the papers found there. Dozens of journalists armed with cameras accompanied the invaders, and the mob members themselves carried enough cell phone cameras to ensure that not a moment went unrecorded. Meanwhile, outside the building, rioters set about destroying the equipment of the main stream media (the “fake news”), blissfully unaware that the most comprehensive audio-visual archive ever made of an insurrection was being assembled in real time by their own traceable cell phones. 

How can we grasp the choreography of the masses that gathered to perform at a sacred national temple whose symbolism dates back to the founding of the “USA”? The crowd chanted those letters (and other three-syllable slogans coined by Trump—“Stop the Steal,” “Hang Mike Pence”) as the rhythmic accompaniment to its movements. Superficially, the crowd was a chaotic mob, in sharp contrast to the geometries of Siegried Kracauer’s “mass ornament” of the Tiller Girls’s precision line dancing, an emblem of capitalist rationalism. Or the massed dancers of George M. Cohan’s “It’s a Grand Old Flag”:

Trump’s mob was an exact inversion of Cohan’s dancers, following a more archaic choreography, complete with a charismatic cult figure (already being compared to a Golden Calf), a gathering, parading, and demonstrating the vulnerability of American democracy to a premodern style of military siege and sacrilegious ritual. Wall climbers and columns of militias snaking through the crowd led it toward access points of the sacred space, where sacrilege and the instruments of public execution were put on display.[2] Most notable was the relation of the Trump insurrection to the landscaping and architectural form of the Capitol. The crowd’s movements followed the geometric laws of political power as expressed in built space and the radial lines of force indicated in the Washington, D.C. street plan. The Capitol sits on a hill, the highest point in the city, visible from everywhere. It sits at the center of the enormous geometric web of radiating lines and concentric circles that emanate from it. If there is a symbolic center to American power, it is there, not the relatively modest White House or the Supreme Court.[3] The route of the crowd, from its starting point on the ellipse near the White House, precisely mapped the narrative of an insurrection incited and inspired by the executive branch against the legislative, reversing the normal direction of the inaugural parade. Abraham Lincoln insisted on continuing work on the great dome as a symbol of American unity during the Civil War, and the presence of Confederate flags waving under that dome gave the whole scene a sense of uncanny reenactment or of an alternate history and a possible future.[4] 

If the Capitol is primarily a place of assembly, the building itself is a kind of “assemblage” of the generic conventions of neoclassicism. No single architect of any note can be assigned as its “author.” Its history is one of constant renovation, expansion, and remodeling, often delayed or stymied by the contentions of the legislators assembled under its roof. All the same, the overall impression remains one of monumental unity, the central dome and two wings symbolizing the rational balancing of powers within the deliberative branch of the government, the House of Representatives standing for the rapid fluctuations of public opinion, the Senate symbolizing the more settled, “older” branch, resistant to the passions of the moment. As an architectural allegory of the nation and its constitution, it is the “first” and most important branch of the government, the place where the nation does its thinking––and therefore, where it periodically goes undergoes a “change of mind” induced by an election.

The analogy of architecture with the human body goes back at least as far as Vitruvius.[5] Exterior walls are the skin, the supporting structure is the skeleton, rooms are internal organs, the windows are eyes, the porches and doors are orifices for hearing/speaking, and the façade is the face. But the analogy does not stop with the individual body. In governmental structures, the metaphor extends to the “body politic,” a collective entity that, like an individual organic body, possesses a constitution that is more or less healthy, a structure that can endure and survive stress, just like a well-made building or a healthy body. The “framers” of the US Constitution regarded themselves as just that––architects of both structures and landscapes, and as designers of a mentally healthy body politic, constituted with a “balance of powers.” 

The dome is thus the most conspicuously readable feature in the analogy of building and body. It is the head, the skull under which the collective “brain” of the nation takes shelter. The circular row of columns that supports the dome are the “thousand eyes” of a panopticon, admitting light and scanning the horizon in all directions. The association of domes with sovereignty and the heavens goes back to ancient times, and in its modern, secularized form becomes a symbol of popular sovereignty by the demos, the rule of the people as contrasted with the (temporary) head of state in the White House.[6] The Capitol, therefore, is deliberately an open, rather porous structure at ground level. Just the opposite of a citadel or fortress, it is vulnerable to invasion by design, and radiates its power and attraction outward in all directions.

So the mass ornament of 6 January 2021 derived its meaning from the backdrop against which it occurred, the stage set, as it were. Despite the chaotic and random appearance of the crowd, it rapidly became clear that significant numbers of the mob were following a choreographed plan, namely to penetrate to the center of the building and seize by force the power it symbolizes on behalf of one man. The threats to “hang Mike Pence” and the efforts to locate various Democratic legislators and take them hostage or murder them were designed to literalize the metaphoric relations of building and bodies.  

Once inside the Capitol, the spectacle’s strange combination of absurdity and menace became evident. While some invaders were furiously searching through the offices for potential human targets, pounding on doors, others were like awestricken tourists, strolling through the Rotunda, carefully respecting the roped-off pathways across the open space. In the Senate chambers, rioters began quarreling among themselves about whether they should vandalize the space or respect its sacred character. One authoritative elder draped in military garb admonished his comrades that this was strictly an “informational mission,” and nothing should be damaged. A lone cop pleaded with the group to leave. And the QAnon Shaman howled like a banshee from the gallery above, then descended to arrange a photo op of himself occupying the chair of the President of the Senate. 

The historic character of this spectacle was rendered instantly legible, with the comparisons to the British invasion of Washington in 1812 leading the way on the nightly news, while the rioters themselves (and their media allies) presented their activity as a replay of 1776.[7] In the made for TV spectacle, members of the intoxicated mob posed for selfies, while masked stage managers lurked around the edges, coordinating siege routes for the masses. Many members of a crowd that would ordinarily refuse to mask themselves in recognition of the contagious virus, masked up to preserve anonymity like ordinary criminals. Others, recognizing the historical importance of the spectacle, wanted to brag about their presence at the overthrow of American democracy, and posed brazenly next to statues of presidents or stationed themselves in positions of symbolic authority, feet up on Nancy Pelosi’s desk.

Another aspect of the spectacle has to be acknowledged, one that might not occur to someone who is steeped (as is this author) in the aura of the Capitol.[8] What about those viewers who see that building, not as an allegory of democratic openness and freedom, but as itself a monument to American imperialism and white supremacy? The easiest way to reframe the spectacle in this way would be to image an alternate scenario. What if it had been Black Lives Matter marching down Pennsylvania Avenue? Does anyone think that a demonstration by people of color, Latinx immigrants, or Muslims would have penetrated the Capitol’s defenses so easily? Would the “optics” have been so accommodating?[9] Would some Capitol police officers have taken selfies with the protestors and ushered them into the building? The bizarre irony of a White supremacist mob overwhelming a citadel of white power takes the spectacle beyond mere shock into a surreal fantasy of some very dangerous chickens coming home to roost, clearly feeling that they had every right to be there. 

What will stick in memory? The mass against the backdrop of the Capitol? Or the individual portraits and the banners? What does it mean that Jacob Chansley, the QAnon Shaman, with his horns and Coyote pelt, has become the iconic figure? Was he there to personify the “mana” or magic of the mass?[10] 

Even for the most devoted insurrectionists, it put the whole spectacle in danger of becoming a clown show. In many ways this was the final Trump Carnival-as-Carnage, where Lords of Misrule and Anarchy have always been tolerated. The Shaman presents himself as an avatar of “native Americanism,” as a composite of animal attributes, elaborate Nordic tattoos associated with white supremacy, face painted with national colors. He is evidently a compulsive performance artist who has been showing up at Trump rallies for some time. But I wonder how welcome he was among the more serious insurrectionists, the ones who came for violence. It must have made them uneasy, as if he were presenting a satirical caricature of the event, rendering it not only a tactical military failure, but a symbolic fiasco.[11] The QAnon Shaman is also the Fool or Clown at the carnival, the “licensed Fool” who personifies the mad magical thinking of the tribe. One of Trump’s ex-lawyers tried to circulate a rumor that he was a member of antifa, carrying out a “false flag” operation.[12] But the flags––Trump and Confederate most notably––made it clear that this carnival was a symbolic reenactment of the American carnage of the Civil War that Trump invoked four years earlier at his inauguration. Has Trump come full circle?  Back to the clownish one-man band of his apprenticeship? Or are these images of a possible future, a rehearsal of sorts?

One issue that haunts this entire argument: What is the status of psychiatric language in diagnosing the American psychosis? The unleashing of psychiatric discourse into the public sphere is not without its dangers, a reduction of the language of mental illness too little more than polemic and accusation. On the other hand, as Jerrold Post argues, psychiatric understanding of anti-democratic, authoritarian leader-follower relations includes an ethical “duty to warn.” The Goldwater Rule, which protects the privacy of individual mental disorders from public exposure, clearly has to be revised for dangerous public figures. Those who are “woke” to the madness of the moment will have to adopt a politics of care for the enemy, and recognize that they too are inside the nightmare. We may want to put the dangerous leader in jail or at least keep him out of office. But we must try to understand his followers, to see the world through their madness. 

In short, it looks as if liberals have to find a way to care for our deluded fellow citizens with patience and firmness. There is something deeply rotten in the USA at this moment, reminiscent of the onset of the American Civil War. The daily news of families and long friendships falling apart over political differences, of shunning and censuring those few Republicans who stray from fealty to Trump is deeply alarming. Even more ominous is the strong majority of Republican legislators who, in the immediate aftermath of the insurrection, actually voted to ratify the goals of the mob by nullifying the election. The election of Joe Biden to the presidency, supported by a narrow and fragile majority in Congress seems to signal a return to normal after the madness of the Trump epoch and its final episodes of plague and insurrection. But “normal times” are a comforting delusion we will have to move beyond if the republic, not to mention the planet, is to survive. After all, the status quo is a state of emergency for millions around the world.

A state of emergency is the new normal.


[1] See defense attorney David Schoen‘s speech to the Senate, “WATCH: David Schoen Defends Trump in Senate Impeachment Trial,” Youtube, 12 Feb. 2021, www.youtube.com/watch?v=gKkHeLQXwBw

[2] The Oath Keepers used a military tactic known as the “stack,” where a line of soldiers with arms on the shoulder in front of them penetrated to the front of the guard and led the break-in (Alan Feuer, “Oath Keepers Plotting Before Capitol Riot Awaited ‘Direction’ From Trump, Prosecutors Say,” New York Times, 11 Feb. 2021, www.nytimes.com/2021/02/11/us/politics/oath-keepers-trump-investigation.html).

[3] The symbolism of Pierre L’Enfant’s “sacred design” for the layout of Washington D.C. has been documented exhaustively in Nicholas Mann’s The Sacred Geometry of Washington, D.C. (Somerset, 2006).

[4] See Siegfried Kracauer, The Mass Ornament: Weimar Essays (Cambridge, Mass., 1995). 

[5] See Philip D. Plowright, “Extending Skin: Architecture Theory and Conceptual Metaphors,” ARCC Conference Repository (Sept. 2018): www.arcc-journal.org/index.php/repository/article/download/552/441/

[6] See Earl Baldwin Smith, The Dome: A Study in the History of Ideas (Princeton, N.J., 1950).

[7] The British actually set fire to the Capitol in 1814. A timely rainstorm prevented its from burning down. See The US Capitol Building website, www.nps.gov/nr/travel/wash/dc76.htm

[8] I want to acknowledge the timely advice of Omar Kholeif in thinking through the final drafts of this very provisional essay.

[9] Paul Irving, Sergeant of Arms of the House of Representatives said he wasn’t comfortable with the “optics” of treating this as an emergency (Laurel Wamsley, “What We Know So Far: A Timeline Of Security Response At The Capitol On Jan. 6,” NPR, 15 Jan. 2021, www.npr.org/2021/01/15/956842958/what-we-know-so-far-a-timeline-of-security-at-the-capitol-on-january-6

[10] For an account of the link between ancient ritual and revolutionary crowds, see William Mazarella, The Mana of Mass Society (Chicago, 2017).

[11] The QAnon Shaman was later accused of being an agent of antifa. The charge is false, and he has since expressed regret for being part of this.

[12] Trump defense lawyer Lin Wood appears to be the source of the “false flag” attribution of the insurrection to antifa moles.  The lie has been repeated across the right-wing media, including Fox News. See Spencer Sunshine, “I’ve Been Tracking the Far Right for Years. Then Lin Wood ‘Exposed’ Me as the QAnon Shaman,” The Daily Beast, 3 Feb. 2021, www.thedailybeast.com/how-the-far-right-made-me-the-false-face-of-the-dc-insurrection. In the video documentation of the police being crushed by the mob in a tight corridor, the black clad Proud Boys (they dressed especially for the occasion) started chanting  “we are antifa,” as they pressed against the police. For the video track, see twitter.com/exposingterror1

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In Memoriam: J. Hillis Miller and the Hospitality of Criticism

W. J. T. Mitchell

J. Hillis Miller, a massively influential literary critic and theorist, passed away at his home in Maine on 9 February 2021.  Miller was the author of dozens of important scholarly books on American and English literature, including The Disappearance of God, Poets of Reality, The Linguistic Moment, and The Ethics of Reading. Miller was generally associated with the renowned Yale School of Deconstruction, along with Paul de Man, Geoffrey Hartman, and Jacques Derrida.  His work was central to a “golden age of theory” in the 1970s and ’80s that transformed teaching and research, not just in literary study, but across the humanities and social sciences.  During his long and storied career, Miller taught at Johns Hopkins University, then at Yale, and finally at the University of California, Irvine.  He was a cherished mentor and friend to numerous students, notable for his vast learning, serene patience with apprentice scholars, and irrepressible humor.

Hillis was the second reader of my dissertation on William Blake, which I defended in 1968.  After the passing of my director, the formidable Earl Wasserman, Hillis moved readily into the position of mentor and friend to me for the next half century.  I have met a lot of smart, even brilliant people in my long career in academia, but Hillis stands out above them all as the wisest man I have ever known.  His generosity was legion.  He could be a formidable debater, and his mastery of nineteenth- and twentieth-century literature in both English and French was remarkable.  But he was always happy to return to the text alongside apprentice scholars and lead them into that marvelous labyrinth known as reading where he guided our searches for both the monsters and the hidden treasures.

I want to recall just one episode from that dark night of the soul known as graduate school.  I had arrived as a student in the Johns Hopkins English PhD program in 1964, exactly when Hillis was moving from his own long apprenticeship as a “phenomenological” reader toward the linguistic orientation of deconstruction—in short from a reader of minds to a reader of texts.  We were all learning the mantra of Georges Poulet, who taught a generation of critics to identify the cogito of the author:  “For Thomas Hardy the world is….[fill in the blank].”  In order to find this cogito it was of course necessary to read “every word that the author ever wrote,” a feat that I only accomplished once in my life, but Hillis must have done many times.  In his seminar on modern poetry we were discussing T. S. Eliot’s “The Love Song of J. Alfred Prufrock,” and one of my fellow students filled an awkward silence with the observation that Prufrock’s name, with its first name replace by a single letter, was an obvious sign of pomposity and class snobbery.  There was a long silence around the seminar table as we took in the implications of saying this in front of a distinguished professor with the name of “J. Hillis Miller.”   The student began to blush furiously and the rest of us buried ourselves in our books and notes, afraid to look up.  Suddenly a deep booming laugh broke the silence, and we looked up to see Hillis convulsed in laughter.  “You know,” he said, “I wonder why that never occurred to me before.”

This episode may help to explain why, many years later, a symposium at Irvine in Miller’s honor was organized around the permutations of the letter J.   Much of the symposium consisted of elaborate jokes and speculations about Hillis’s enigmatic initial, and what might have become of him if he had gone through life as plain “Joe Miller.”   My job as an iconologist was obvious.  I had to write about the shape of the letter J.  And so I wrote a paper for the symposium entitled “The Serpent in the Wilderness”[1] building upon Hillis’s observation about narrative design:   

Retrospective narration is then the retracing of a spatial design already there. That spatial design has been left as remnant after the events are over.   The meaning of such remnants is created magically, after the fact, when the results of an action that marked the world are seen.

–-J. Hillis Miller

What then, is the “shape of J”?  I argued that it was the trace of Miller’s own itinerary through texts, an incomplete U-turn that, when grafted to a second J would result in the familiar S-curve that is an invariable feature of British landscape painting and architecture, famously reinterpreted by Hogarth as the line of beauty, curiosity, and the shape of the devil’s pathway in Milton’s Paradise Lost.  Hillis greeted this over-reading of his initial with characteristic generosity, noting that it could have been worse.  The juncture of a double J could have led to an image of circular race track where narrative progression would have been impossible.

Hillis was a long-time supporter of Critical Inquiry, both as a member of our editorial board and as an author.  His most famous essay, The Critic as Host” appeared in CI’s pages in 1977 as the opening salvo in what was to become a central debate in the coming decades.  The debate was launched at a famous session at the Modern Language Association pitting him against M. H. Abrams, whose magnum opus on British Romanticism, Natural Supernaturalism, had recently been published.  Many versions of the stakes in this debate have been proposed:  was it about the possibility of truth and certainty in literary interpretation?  The relation between critical frameworks and interpretive results?  The status of “obvious” and “univocal” meanings?  The relation of speech, writing, and consciousness?  The ethical relation of authors and readers?  Of readers and those who write about reading (critics, scholars, and interpreters)?  About language as a tool for communication, or as the environment in which human life is located? 

M. H. Abrams critique of Miller was entitled “The Deconstructive Angel,” a title that drew upon an allegorical dialogue in William Blake’s The Marriage of Heaven and Hell, where Devil and Angel argue over their respective visions of the world.  Each accuses the other of imposing their metaphysics on the other.  The Angel’s vision of the Devil’s lot is of an “infinite abyss” with a burning city, “vast spiders,” and a fierce Leviathan “advancing toward us with all the fury of a spiritual existence.”  When the Angel withdraws from the argument, however, the Devil finds himself “sitting on a pleasant bank beside a river by moon light hearing a harper who sung to the harp. & his theme was, The Man who never alters his opinion is like standing water & breeds reptiles of the mind.”

As a Blake scholar, I always thought that Abrams had made a fatal mistake by labeling Miller the deconstructive Angel.  Everyone knew that Miller (along with every competent reader of Blake) was on the side of the Devil.  In fact, Blake ends the dialogue with a conversion experience:  “Note.  This Angel, who is now become a Devil, is my particular friend:  we often read the Bible together in its infernal or diabolical sense.”   Abrams and Miller remained particular friends for the rest of their days

I don’t know what contemporary readers will make of the Miller/Abrams debate from 1976, or Hillis’s tour de force of transforming the role of criticism from that of a parasite on literature into an expression of boundless hospitality to innovative readings, and new paradigms.  What I know for certain is that “The Critic as Host,” was published in Critical Inquiry in only its second year of existence, and helped to launch this journal as the critical host for numerous memorable debates and explosive new critical movements over the next half century.  Hillis continued to guide and inspire us well into the twenty-first century.  His life as a scholar, mentor, and friend will endure long beyond his passing.


W. J. T. Mitchell is senior editor of Critical Inquiry.


[1]Later published in the proceedings of the conference as “The Serpent in the Wilderness,” in Acts of Narrative, ed. Carol Jacobs and Henry Sussman (Stanford, Calif., 2003), pp. 146-56.

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The Plastic Controversy

Ranjan Ghosh

In June 1833, Charles Darwin asked the captain of the HMS Beagle to delay the departure from Tierra del Fuego because a “strange group of granite boulders” had stirred his investigative and imaginative energy – “One of these, shaped somewhat like a barn, was forty-seven feet in circumference and projected five feet above the sand beach,” he later wrote.1 In his accounts of the voyage, Darwin described crystalline boulders of notable size and abundance near Bahía San Sebastian, south of the Strait of Magellan. Darwin was curious about the shape of the boulders and could not understand how they got there and this intense interest in granite is an expression of his geological and romantic imagination.

Surprise. Those large masses of rock were later called Darwin’s Boulders – erratic and enigmatic, speculative and romantic.  Geologically, Darwin attributed the “erratic to ice rafting,”2 but their enormity and strangeness added to their wild beauty, and they ignited Darwin’s post-Lyell geological temper and imagination.

Bizarre. Granite has its own complicated formations – unstable and not simple in its petrological origin as the granite controversy attests – “consisting of known materials yet combined in a secret manner, it is impossible to determine whether its origin is from fire or water. Extremely variable in the greatest simplicity, its mixture presents innumerable combinations.”3

Becoming. The granite genesis has its competing explanations: “magmatic (granites are igneous rocks resulting from the crystallisation of magma) and metamorphic (granites are the result of a dry or wet granitisation process that transformed sialic sedimentary rocks into granite), because granites are the result of ultra-metamorphism involving melting (anatexis) of crustal rocks.”4 When H. H. Read suggested that “there are granites and granites,”5 he was referring to an overwhelmingly variegated schematic emergence – something that stares back at us as a prospect for a petri-becoming.

Johann Wolfgang von Goethe’s “On Granite” (1784) speaks about the antiquity of earth, a nearly unfathomable processual build-up within the Earth’s crust—the romantic and scientific imagination in a becoming earth. He observes that “composed of familiar materials, formed in mysterious ways, its origins are as little to be found in fire as they are in water. Extremely diverse in the greatest simplicity, its mixtures are compounded in numberless variety.”6 Granite has its own mix of quartz, feldspar, and mica, as Goethe observed in “On Geology,” particularly the Bohemian, in which he tried to analyse the mysterious trinity of Dreieinheit. The solidity, interestingly, conceals a fluidity of coming together, a kinesis in mineralization.

Conglomerate.  The “word Granitgeschiebe indicates,” argues Jason Groves, that “these ‘granite boulders’ are neither conceived in terms of static form nor in terms of the anteriority of ruins but rather in terms of an ongoing movement of ruination; rather than as a substance, granite is presented as a thing in motion.”7 Goethe’s sensitivity to earth formations is revealed in his principle of incongruence, in which the earth is left to transform and transit in a complex geoerotics. Reflecting on such “mineral actants,” Groves observes further that “stones and rock formations present themselves, express themselves, transform themselves, let themselves be seen, produce themselves, spread themselves out, alter themselves, and conceal themselves [zeigensich, sprechensichaus, verwandelnsich, lassensichsehen, erzeugensich, verbreitensich, verändernsich, verbergensich]. In this drama of things, mineral agents take humans as accusative objects: they direct our attention, they address us, they come together to make formations.”8

But the fascination and fetish, imagination and indignation today, is with plastic, and an aggrieved and aggressive turn to plastic has brought us not before granite or Darwin’s boulders but a strange petri-kin in “plastiglomerate.” It is a mixture of plastic-intermateriality – surprising, bizarre, becoming, erratic, and aberrant. Like granite, it is the “plastic-controversy.” Granite and the plastiglomerates are deeply embedded each in their own way – poesis in petrology and the petrochemical. Plastic was formed a little more than a hundred years ago; it was made formative and formable; finally, it forms itself. Today, like Darwin’s and Goethe’s granite, plastiglomerate comes through as a romantic rock, speculative and spectacular, with its distinct geological aesthetic.9 Like Goethe’s erratic granite (umherliegendeGranitblöcke, and Granitgeschiebe) and Darwin’s errant boulders, plastiglomerate – as an idiorhythmic emergence – signals a fresh poesis in geopoetical thought and the lithospheric imaginary. Living through inhuman time, we are attuned to a nonhuman surge and profusion both on land and in water. Humans had their event with plastic and now the whole of Earth is an event itself. If granite is the Ur-stone, plastiglomerate is the novice stone, the controversial stone. One demonstrates geological plasticity, the other a kind of plastic materialization – both attesting to an extraordinary geological becoming.

Plastiglomerate, this new-found geo-reality, is a product of hardened molten plastic holding sediment, basaltic lava fragments, and organic debris, natural debris, and sedimentary grains. If sedimentary or igneous rock speaks about the impact that a changing earth had on its own formations, plastiglomerate leaves behind the traces of a predatory human species and what it did to extinguish itself through an invention that ensured an eventual ruin. Patricia Concoron and Charles Moore admit that plastic melts beyond recognition in some plastiglomerates and in some it is still visible and recognizable as “netting/ropes, pellets, partial containers/packaging, lids, tubes/pipes, and confetti.”10 Embrittled remains– in the form of containers and lids, ropes, nylon fishing line, and parts of oyster spacer tubes– countenance the rock identity.

If granite grew out of a blend of quartz, feldspar, and mica – building its own mineralization with certainty and mystery– then the materials identified in the formation of the plastiglomerate speak of a larger story of civilization and its discontents and of a febrile controversy in the making:  a “kind of junkyard Frankenstein.”11 In the spirit of transcendental geology, standing on ground that has always been a dynamic ungrounding, we are left to ask: What legacy will humans leave in the rocks?12 As plastic is made to sieve through into the remotest nonhuman corners of this planet, the subterranean infiltration is no less emphatic – call it plastiturbation. Within anthropogenic morphostratigraphy, we have human inputs influencing sedimentation and the lithoscape. Imagine reading in a future textbook:

The history of the Earth can be read in the pages of geologic layers, built up sediments, igneous volcanic flows, rock stacked and folded until strata are formed. Each layer deciphered is an understanding of a past moment of natural history. In the year 2855 CE, a startling discovery was made that unfolded the mystery of what happened over 10,000 years ago, revealing clues of what happened in a time our popular press has come to call “The Age of Grease.” It was a time when fossil fuels were sucked out of the earth, dug out of the earth to drive a civilization towards its demise. A layer of brilliantly colored substances was found sandwiched between layers of rock: substances that civilization called “plastic”. The layer which is so distinctive that our geologists and archaeologists have come to call it a discontinuity, a term used to describe nonconforming conditions. Hence, “The Plasticene Discontinuity” is aptly named. 13

The interesting part of this development is in seeing how rocks that signaled inhuman time come to be humanized through the material remnants of a particular species. If geological imagination aspires to make the scalar and stratigraphic developments comprehensible to us, plastiglomerate evokes a new imagination that projects its own post-anthropocenic potentials – a future that will talk only about the past. “Plastifossilization” is a relentless and inexorable process that recharacterizes an already unstable earth that is a “compilation machine, an assembly line,” where “trash, construction debris, coal ash, dredged sediments, petroleum contamination, green lawns, decomposing bodies, and rock ballast not only alter the formation of soil but themselves form soil bodies, and in this respect are taxonomically indistinguishable from soil.”14 Plastic seepage and sedimentation keep changing the soil’s character and habit – plasticization of the soil-ego – to create a deterritorialized Earth weighed down by irrevocable plastic sink. Earth’s deep time, hence, is increasingly invaded by plastic time. Besides its nonplasticity and decay-resistant trajectory, this time includes forces that are global, capitalist, economic, and political. The processes that make the Earth’s crust chemicalize differently involve a temporality of a different order as soil organisms, including plants, face a different order of existence and expiry. When other fossilizations generated interest in the earth depths, tele-plastic fossilization has left us frozen in options: deposition as depravity, consequences as controversy. Plastiglomerate, however, announces no abrupt collapse of time and historical distance in understanding; it speaks of a clear trajectory of evolution even in the last sixty years, wedging the subject and the object together – the antiromantic formulation of reversal of subjectivity where the object formation has its own precise scientific understanding and clear heuristic discourse on the relational map with a transforming object. Plastic geolayering has its own telematic genealogy. It is here that a controversial parallelism builds between the plastic materiality and biological plasticity, where running away from plastic is always already a running into plastic. The plastic hardwaring of Earth develops its own vanishing and expiry moments, points of sustainability, composite fractures – a kind of ‘variantology.’15

The plastic objects swept up and unearthed reveal the threshold points of anthropogenic understanding of Earth and its elementality and phenomenality. It is in the exceeding of the scope of human knowledge and systems of representation that Amanda Boetzkes finds an “excess of the earth.”16 The elemental in artwork encourages a fresh sense generation where nature comes to create its own forms of representation that challenges our limits of understanding about what makes an intelligible form. Plastic nature never returns to itself, it merely re-turns. It is strange to itself and has become its own alterity. The plastic stones and the geo-sea profile come to reinforce our sheltering within the elemental. John Sallis points out that “fleeing to one’s home as a storm approaches does not allow one to escape from the storm but only to shelter oneself from its force. Cultivating the field, fishing in the sea, and cutting wood in the forest do not open a path beyond the field, the sea, or the forest but rather constitute certain kinds of human comportment to these elementals in which one is encompassed.”17 Fleeing and staying away from plastic is to dwell in the plastic elemental.

The plastic controversy questions: How could a toothbrush or nylon rope get into a particular rock? What force and instant synergized with the melting of the rock, the temperature gradient, the flow, the molecularity, the seepage and the conjugation? The interlocking of matter is unstable, unpredictable, and dynamic. If plastic clams its way into the digestive system of a fish and clanks out a space in the human body, it clings to rocks in exquisitely esoteric forms too. The earth delivers the unknown – plastiglomerate, in that sense, is a controversial event. Plastic at large, in its nonlaboratory avatar, is not limited to hylomorphic materialism. The turn to plastic has become a turn to composite plastic, dynamic multiform plastic, and nonstructural plastic in the sense of exceeding forms beyond human cognition and imagination. Where do we identify the connectors between a plastic toy and the degraded ghost of its own form after unknown periods of forcible weathering? How does the toothbrush we use relationalize with the frayed and frumpy toothbrush in the body of the plastiglomerate? Jeremy Skrzypek points out that in hyloenergeism “a material object is not itself an activity or process; it is something composed of matter, which comes into existence when that matter is engaged in a certain activity or process. Understood mereologically, a material object is composed of both its matter and the activity or process that is occurring in that matter.”18 Plasticofutures, through synchronic mineralization, reveal altplastics that infuse each other through substructural changes and processual energy. The figurality of plastic as an event (in the sense of a formation) and as an occurrence (as a state of occurring) emphasizes the “endurantist account of the persistence of material objects.” There is a chance in the indifference of altplastics, the hasard objectif (objective chance) – a sudden confluence point of contrasting objects. It’s the random in a process, causality not without probability. Mark the nylon-inscribed plastiglomerate.

Here is a displacement of agency that the invention of plastic a hundred years ago had never envisaged. The nylon-stamped rock announces a distant human hand to it. It’s both about how the Earth separates from its inmates and from itself; altplastics remind Earth how it can surprise itself and be its own cause of wonder. Isn’t that controversial enough?


Ranjan Ghosh teaches in the Department of English, University of North Bengal. His forthcoming book The Plastic Turn will be published by Cornell University Press in 2022.

Website: http://www.ranjanghosh.com


1 Richard A. Lovett, “Darwin’s Geological Mystery Solved,” Nature, 20 Oct. 2009.

2 Edward B. Evenson et al., “Enigmatic Boulder Trains, Supraglacial Rock Avalanches, and the Origin of ‘Darwin’s Boulders,’ Tierra del Fuego,” GSA Today 19 (Dec. 2009):  4-10.

3 See Heather I. Sullivan, “Collecting the Rocks of Time: Goethe, the Romantics and Early Geology,” European Romantic Review 10, nos. 1-4 (1999): 346.

5 Guo-Neng Chen and Rodney Grapes, Granite Genesis: In Situ Melting and Crustal Evolution (Berlin, 2007), p. 4.

6 Johann Wolfgang von Goethe, “On Granite (1784),” in The Essential Goethe, trans. pub., ed. Matthew Bell (Princeton, N.J., 2016), p. 913; my emphasis.

7 Jason Groves, “Goethe’s Petrofiction: Reading the Wanderjahre in the Anthropocene,” Goethe Yearbook 22 (Rochester, N.Y., 2015): 95-113.

8 Ibid.

9 See Noah Heringman, Romantic Rocks, Aesthetic Ideology (Ithaca, N.Y., 2010). See also Charles Lyell, Principles of Geology (New York, 1997). 

10 Patricia L. Corcoran, Charles J. Moore, and Kelly Jazvac, “An Anthropogenic Marker Horizon in the Future Rock Record,” GSA TODAY 24 (June 2014): 4-8.

11 Angus Chen Jun, “Rocks Made of Plastic Found on Hawaiian Beach,” Science, 4 June 2014.

12 See Jan Zalasiewicz, The Earth after Us: What Legacy Will Humans Leave in the Rocks? (New York, 2008). See also The Planet in a Pebble: A Journey into Earth’s Deep History (New York, 2010).

13 Judith Selby and Richard Lang, “Plasticene Discontinuity.” Plastic Forever.

14 Jussi Parikka, A Geology of Media (Minneapolis, 2015), p. 110.

15 Siegfried Zielinski, Deep Time of the Media Toward an Archaeology of Hearing and Seeing by Technical Means, trans. Gloria Custance (Cambridge, Mass., 2006), p. 7.

16 Amanda Boetzkes, The Ethics of Earth Art (Minneapolis, 2010), p. 3.

17 John Sallis, Elemental Discourses (Bloomington, Ind., 2018), p. 95.

18 Jeremy W. Skrzypek, “From Potency to Act: Hyloenergeism,” Synthese , 21 Jan. 2019, p. 28.

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