Postmodernism and Heteroglossia, Part Two

POSTMODERNISM AND HETEROGLOSSIA

PART TWO

Hybridity and Pluralism

In her 1966 essay, “Word, Dialogue and Novel,” Julia Kristeva (1941-) privileged the term “Text,” insisting that the subject is composed of discourses, created by a signifying system. The “Text” is a dynamic activity, rather than an object, an intersection of textual surfaces, rather than a point where meaning is fixed. Like Mikhail Bakhtin (1895-1975), Kristeva understood the politically subversive nature of celebrating intertextuality and realized that there was a deeply serious side to the challenge 0f the carnivalesque. Influenced by Kristeva, Roland Barthes (1915-1960) took up the idea that intertexuality was linked to a flouting of authority and referred to intertextuality as cryptographe (cryptogram) in which the reader is perversely split and re-split through codes, or when the text is composed of quotations that are not the actual quotes of other authors. These cryptograms are silenced quotations without quotation marks, using cultural codes which are references to recognized stereotypes, myths, received wisdom, shared assumptions, collective thinking and so on. Any authorial notion of mastery over a supposedly unique “work of art” is a fiction, convenient for those in authority, and, even the “I” or the voice of authority, the subject, is a mere social construction.

Given that reading and writing is the function of a network of citations, the rejection by Barthes of the “author” is also a rejection of author/ity and is therefore a political and revolutionary rejection of centralized control. With his theories of Deconstruction, the French philosopher, Jacques Derrida (1930-2004) also rejected the notion of the independent author or unique authorship, understanding the “activity ” (to borrow a term from Barthes) of writing to be a kind of rewriting or an explicit interpretation of or commentary on the works of earlier writers. A reader cannot read without knowledge of a literary tradition of reading and writing, and a writer cannot write without access to his or her heritage. To write, to make art, any artist must use numerous quotations of already readable texts that can be quoted and quotable or readable. To be readable the writing must both draw from and attain the condition of iterability or the ability to be re-read, re-written or to be “grafted,” as Derrida would say, as re-expressions into other texts. As Barthes said, “..a text is an intertext,” an outcome that produced what he termed “a tissue” of quotations or citations. Kristeva, in her turn, defined a “text” as a “permutation of texts,” an intertextuality: “in the space of any given text, several utterances take from other texts, intersect and neutralize one another.”

However, in order to stress how different intertextuality is from previous methodologies of critical analysis, it is important to stress that although there always has to be a language existing before and after and around texts that allows the text to be uttered, but these multiple Intertexts are not sources of influence upon the writer. To posit an “influence” would be to assume a point of origin and to assume origin would be to assume some form of “originality.” But the entire point of Intertextuality is that there is no traceable source and that to attempt to track back upon an author’s path is to free fall into an abyss that has no end. Literature and visual art is nothing but a general field or open territory of anonymous formulae or literary conventions or visual codes whose origin cannot be located and which have already been written. All written and visual utterances and expressions must both import or utilize and, in the process, naturalize, or make familiar through repetition, the speech acts of others. The viewer must work within the resulting tensions among the numerous texts, seek collaborations among numerous artists, and undertake negotiations with the results. The idea is that the text is comparable to a dialogue between the reader and writer: words are neither neutral nor original but are already used and secondhand and saturated with other meanings, leftover and already contaminated and impregnated with their opposites. Meanings can be palimpsests, overlaying one another, transparent slices that one can see through, a past that is still present at odds with that which is on the surface.

Clearly, these Post-Structuralist interpretations of writing and reading and making art were closely related to the visual strategies that Postmodern artists and architects were beginning to employ as early as the 1960s and came into vogue during the 1980s. The literary critic, Jonathan Culler, called the formalist methodology “a bizarre fiction.” “At its most basic,” Culler said in The Pursuit of Signs: Semiotics, Literature, Deconstruction, “..the lesson of contemporary European criticism is this: the New Criticism’s dream of a self-contained encounter between the innocent reader and autonomous text is a bizarre fiction.” To read, Culler explained, is to read in relation to other texts, and, indeed reading like looking can occur only in relation to preexisting codes that are products of these texts. As “objects of the culture,” the works are required to participate in a variety of systems and must emerge from these networks of meanings. As Derrida put it, the intertextual codes are déjà-la, or already there. The origins are lost, for codification cannot originate or be originated; any code is already encoded in a prior code and these contributions of previous texts to the code makes signification possible, and now signification is redefined as a stacking up as it were of these preexisting codes. Because they have already been appropriated, free floating quotations are already anonymous and always untraceable, being already read, already seen, and refer to the sum of accumulated collective knowledge that makes it possible for texts to have reiterable meaning.

Taking their cue from Bakhtin and inspired by the uprising of the spring of 1968, the French writers and philosophers were invested in taking an anti-authorian position in regards to traditional literary traditions, while the American artists were attempting to break away from their Modernist predecessors and the critical authority of cultural leaders. Clearly, double-coding, a term popularized by Charles Jencks, is a visual counterpart to Intertextuality, but much of architecture’s intertextuality is, in fact, not visible or immediately understandable to the casual visitor,and yet is nevertheless present. Unlike Intertextuality in literature which is deeply embedded within the surface text itself, intertextuality in the visual arts depended upon a near scholarly knowledge of the history of art and of critical theory. The late architect, Charles Moore (1925-1993), utilized an entire history of Western architectural vocabularies for his Piazza d’Italia (1978) in New Orleans. The satirical façade, like a stage set, is a jumble of misaligned parts, assembled from the ruins of history into a deconstruction of stylistic chronology. If multiple texts must exist in order to write, then multiple works of art must be known in order for the work to exist, either for the artist or for the viewer.

While both Barthes and Kristeva were concerned about establishing a new epistemology or foundation for literature and of the visual arts, the more familiar definition of Postmodernism was formed out of the world of architecture by the architectural critic, Charles Jencks, who, unlike his art historical counterparts, was faced with postmodern tendencies as early as the 1960s. For Jencks, Postmodernism evolved out of art and architecture of the sixties, once again, paralleling similar approaches in the world of philosophy–postmodernism was a mere rethinking of Modernism. Jenks would agree with Jean-François Lyotard (1924-1996) that Postmodernism is less of a break and more of a continuation of a particular kind of Modernism. In other words, it is important to understand that Modernism was a period of time and that during this period of time, certain art critics and certain art historians (authority figures) decided to speak only of some art and fell silent on other forms of art making. Postmodernism became a “return” as artists and architects returned to that which had been “repressed” in Modernism: the hybrid (the impure) and the vernacular (popular culture). The architect, Robert Venturi’s books, Complexity and Contradiction in Architecture and Learning From Las Vegas, written during the sixties, were the equivalents of Andy Warhol’s Soup Cans of 1962 as manifestos that celebrated popular culture.

Jencks, like most of the theorists of the Postmodern, understood that one of the leading characteristics of Postmodernism is the global and international culture of expansionary capitalism that makes any dominate style impossible. Note that, in the visual arts, Postmodernism finally found fertile ground in American academics during the short-lived art boom of the 1980s. Postmodernism as a theory enabled the art world to encompass the capitalist expansion of the art world beyond the narrow borders of New York City. Jencks characterized Postmodern art to be eclectic, due to what he called an embarrass de richesses, or a surplus of unrestricted ability to browse among historical periods or the freedom to “choose and combine traditions selectively—an “election,” as he would have it. The result is “a striking synthesis of traditions,” a “smorgasbord,” “inventive combinations,” and a “confused parody” that come out of a culture of pluralism, which recognizes no dominant style or movement. Despite the fact that, in their day, the best works of Postmodernism are, according to Jencks, “doubly-coded and ironic” producing a “hybrid (non) style” that opposes “an exclusive dogma of taste,” Postmodern architecture quickly became dated and stranded on the sands of its own excess of choice.

A simple contrarian movement or reaction, Postmodernism attempted to move always towards greater pluralism in contrast to the narrow elitism of Modernism, but as evidenced by its own erudition, the movement never believed that gaps between high and low or between different communities could be bridged into one universal culture. It is doubtful that visitors to Peter Eisenman’s Wexner Center (1989) in Columbus, Ohio grasped his verbal visual punning exercises with the Jeffersonian grid and an abandoned armory. Resisting this notion of “control” but relying upon complex theory, Postmodernism deployed juxtaposition of motives, as seen in the Wexner Center, acknowledging multiple legitimacies, from the history of Ohio to the theory of Deconstruction. The literary and philosophical counterpart of Jencks’s “double-coding” would be “intertextuality”. This “double-voiced discourse” constitutes the fundamental agenda of the post-modern movement. According to Jencks “Double coding..is a strategy of affirming and denying the existing power structures (by) inscribing differing tastes and opposite forms of discourse.” In other words heteroglossia; in other words, intertextuality; in other words, plurality and the play of many voices.

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