op-ed

Performative Demagoguery

On January 8th 2017, Meryl Streep gave one of the most defiant and dead-on speeches against the current United States president.

The speech was not without some problematic elements – what, for instance, is considered “art” within the paradigm of Western culture as opposed to the rest of the world and not (MMA within the United States versus Hong Kong cinema), which is not entirely out of line with Ms. Streep’s speckled resume of ahistorical interpretations of race relations and power dynamics – but at its very core, the speech was noteworthy not only for its advocacy of free press, good journalism, and human decency, but also because it hit a note that many seemed to miss:

Demagoguery is performative.

It was no accident that Streep focused in on Trump’s mockery of a journalist with a disability – there were many other instances of his bigotry that she could have focused on – because at the very heart of that moment, he was performing for a crowd.

A performance needs an audience.

In the case of Mr. Kovaleski being targeted, the performance drew mockery, jeer, and debauchery. The performance in question was successful in arousing some of the worse guttural instincts of a crowd that revels in a severe lack of empathy, and even more successful because it was circulated through news and cascaded into further marked outrage or dehumanizing validation.

Demagogues thrive under any reaction.

Streep, among many of the best actors, understands that reaction is centerfold to how effective any performance is, and she correctly zeroed in who Trump is: 

He is Hollywood, and he is a performer – and Hollywood will never accept his performance, no matter how successful he arouses the basest of emotions.

It was a brilliant and humane craftsmanship of speech writing.  

In these next four years, it will be even more important to consider the performative nature of demagoguery that comes with an individual defined by narcissism and a delusionary reality of alternative facts: we must understand that such a performance is designed to instigate the worse of instincts, to rile up bigotry, to gaslight one’s sense of reality, to shift blame and accountability against the unsuspecting, to ultimately manipulate.

Streep understood this, and hit back – hard.

Everyone should be taking note of her rallying cry, especially as we navigate a White House dominated solely by narcissism that, amongst many other forms reminiscent of autocracies, aims control of the media narrative.

Demagogues do not forego their public performance of abuse because morality and ethics do not bely their conscious. Given that he has employed Steve Bannon – former editor of the 21st Century version of “alternative facts” (read: lies) for the “alternative right” (read: white supremacists; Nazis; misogynists) outlet, “Breibart” – as one of his top strategic advisors, it will be even more imperative to stay on target in following and covering the political reality show as it unfolds.

The ensuing story of this country’s politics will not adhere to human decency: Bannon understands this, and will continue to guide Trump in this manner because traditional American media does not know how to cover a man so publicly and proudly devoid of such.

The next four years (dare I even suggest eight?) will be a constant stream of performative demagoguery, a performance that designed to derange and derail public attention from the more insidious underpinnings of legislative undermining and redesign to render the most powerful even more powerful, and the most vulnerable even more vulnerable to the point of nonexistence. We have already seen it with the rising advent of Richard Spencer and hate crimes since that fateful election day, as well as the advent of blatant, baseless lies.

We must continue to be vigilant as to how the performance and lies of a demagogue point not to the truth, but to the intended effect of their words: that is, when someone claims that “millions of illegals voted,” do not waste your attention on refuting and providing facts, but remember that they do not care, and that such a lie is a proclamation of intent – “millions of people did not vote for me, and I intend to make voting even more difficult because of that.”

They have already done it before with voting rights restrictions as recently as last year, and they will continue to do so. 

Do not accept such a performance, and do not lose sight of the mechanisms and intent behind a performance.

Streep understood this, which is why her speech was particularly powerful.

She refused to accept this performance, and rightfully advocated for continued free and investigative journalism that runs counter to an Orweillian possibility of an unrelenting propaganda of “alternative facts” from the “alternative right.” She focused in what was actually happening behind the performance, rightfully deemed it demagoguery, and rejected it.

Hollywood followed in suit, and we must too.

Rejecting performative demagoguery will be core to our own sanity and survival, especially since truly terrible, terrifying forces are puppeteering the whole orchestration.

Do not accept the demagogue’s performance, anticipate the intents of its puppeteers, and do everything you can to protect their intended targets.

It seems apt that, as I finish writing this, Ms. Streep just received her 20th Oscar nomination. Congratulations Meryl – for rejecting a demagogue on all of our behalf, for advocating and rallying for the free press, and for breaking your own award record in the process.

Re: Existing in an Unknown Future

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On Friday, I received an email from a reader that stumbled onto my Tumblr blog post inquiring about what I meant about “resisting distinctly as an artist.” 

I sent them the following email to elaborate (with minor omissions specific to what the reader shared privately): 

… 

Regarding what I meant by “resisting distinctly as an artist”: it’s a loaded statement ripe for interpreting as you see fit and appropriate for your own circumstances. That being said, I hope these points will help you find your own means of resistance as an artist:

  • When creativity and creation are seen as assets to be commodified into economics – create anything and everything that is in direct opposition to economics. For instance, in Hollywood, if creativity and creation mean that whiteness is the centerfold of a story – create a world and story in which whiteness is not the centerfold of a story.

  • Understanding the politics of your identity is key to usurping pivots of power. Within the context of America, the pivots of power are currently white supremacy and patriarchy: if you are a heteronormative white cis-male in America, you are allotted societal privilege to behave and engage in a spectrum of human experiences and emotions without the restrictions of assumed categories; compare this to the larger narrative of what how most Americans perceive African American women (see: welfare queens, angry black woman, etc.)

  • In understanding the politics of your identity and how it falls within the spectrum of your circumstances, you can work actively against that as an artist in what you choose to create. Drawing from the previous example: within the American pivot of power: creating an artistic endeavor that imagines African American women as free agents of their own destiny and desire – distinctly juxtaposed to the current narrative of ‘welfare queens’ – is an act of defiance against the assumed underlying power dynamic that ‘only white cis-male individuals are able to achieve certain degrees of human accomplishment.’ Or, to paraphrase Mindy Kaling: “I have a personality defect where I refuse to see myself as an underdog because I was raised with the entitlement of a tall, blond, white man.”

Boiling it all down: 

  • Understanding current limitations and boundaries of imagination and reality helps us create works of art that undermine those limitations and boundaries: as artists, we can imagine worlds beyond the paradigms of what is currently assumed and normal.

  • Dare to imagine something beyond what is considered the norm and assumed, and be mindful in how you approach your imagination. What are the implications of creating something new, or inspired by something prior? Are you appropriating something, or are you paying due homage? What norms and assumptions are you challenging in your creation?

  • Disregard what is seen as ‘profitable’ and consider what is moral and ethical.

Speaking for myself, I am a filmmaker foremost, and everything else in my life is secondary and informative of how I approach filmmaking. I don’t limit myself only to the spectrum of cinema – my participation and engagement with life helps me understand larger implications beyond my own individual experience, how my experience is consequently informed, and how I can consequently challenge larger systems in place. It’s a circular system of analysis, deconstruction, and construction of something different, if not entirely new – just like jazz. (For more on this, I highly recommend watching this video essay on Chuck Jones’ development as an artist: https://www.youtube.com/watch?v=kHpXle4NqWI

Artists have the power to question power indirectly while having profoundly direct impacts on the minds of those who experience our work. It’s why the phrase “it’s just a book” and different iterations of such are so, so false: the jester in “King Lear” understood this with regards to comedy, and likewise Hitler understood this with regards to the power of xenophobia in Mein Kamf.

Some last notes:

  • When it comes to art – nothing angers oppressors more than being out done by anyone they aim to oppress. Oppressors aim to stifle progress and creativity because they themselves are fundamentally incapable of imagining and inventing a better world than what is currently the status quo. So as an artist, creating art that is better than what an oppressor can conjure up is one of the greatest forms of resistance because an oppressor can never, ever replicate true talent and sincerity. (See: Trump’s replica of Obama’ inauguration cake.)

  • Existing is an act of resistance – never forget that.

Existing in an Unknown Future

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I have been thinking continuously, feverishly, voraciously about what to do since November 8th, 2016. 

Yesterday, I finally resolved myself to what that is. 

It began with a normal morning of news briefings to be aware of reality before checking back into my usual work flow. Call it a bitter blessing, but I have an unusually high tolerance for stress, so usually I can cope with the level of anxiety each headline gives me. 

But this was different. 

“Plans to Eliminate National Endowment for the Arts and Humanities.” 

Post headlines likes this usually whip a distinct, audible crack of sadness, a painful sadness — a sadness that I am usually able to bear in a blessedly bitter sense, so that I can recoup and rethink about how to proceed. 

This headline did not whip like other headlines. Instead of the audible crack I’d grown numb to, this was a preemptive strike with a clear, underlying message:

“Artists are not valuable to society, and they do not deserve funding from society.”

Words cannot describe the emotions I felt when I read this headline. 


The closest I could conjure up was this: 

“Alive.” 

… 

There is something strange about growing up in a society that, at large, never seems to accept you into its larger notion of normality, no matter what you’re naturally capable of. 

I’ve experienced this kind of rejection in different iterations, and have experienced it the longest as an artist in a world of globalized commodification and consumerism. 

Artists do not fit nicely into this kind of world because artists are fundamentally juxtaposed to a commodification and consumerism of critical engagement, philosophical exploration, and emotional expression. 

Artists are imaginative, inquisitive, and inventive. We are musical, verbose, and mesmerized by the possibilities beyond what reality currently dictates — possibilities of despair, and possibilities of dreams. 

We are also survivors, for by virtue of the fluidity of our imaginative, inquisitive, and inventive existences, we have also navigated societies that reject the fluidity of our imaginative, inquisitive, and inventive existences in favor of logic, order, and rules in the form of commodification and consumerism. 

Time and time again, we have experienced rejection of our worth and capabilities: that what we are able to do artistically is not valuable to economic progress, that it is only valuable when it is categorized towards that kind of progress; that we are ‘too emotional and too illogical’ to be proper functioning members of an unemotional and logical society; that there is no funding to pay us for what we can create, yet we are expected to create the highest quality of work without any compensation beyond a possible ‘thanks’ at best, or no credit (outright piracy) at worst. 

In spite of all of this, artists continue to exist because we know that we are worthwhile of dignity and respect.

Artists are some of the strongest, most resilient survivors you will ever meet because our very existence is largely rejected by most of our modern, globalized world. 

… 

There are many ways to resist what is surely many institutional waves of devaluation, erasure, and privatization of public good, space, and thought.  

For me, it is to remember that I am many things, but that I am fundamentally an artist, and that I am alive in spite of a larger, crueler reality. 

I am alive in a society that has largely rejected what I’m naturally dispositioned towards, what I am inherently passionate about. 

I am alive in a time where artists are again being pushed to the fringe of equity because our contributions and capabilities are considered even less worthy than what was insinuated with previous cuts from previous decades.

We are used to being considered ‘non-valuable,’ and this recent action is nothing we haven’t experienced before. 

We are capable of imagining, inventing, and inquiring of a world that is and does better than its predecessors — qualities that oppressors will never be capable of harnessing, no matter how much they try to consume and commodify everything around them. 

We are dangerous to oppressors because we fundamentally think forwards as opposed to the status quo or, in some cases, backwards. 

We have the courage to imagine possibilities as opposed to limitations. 

So in this unknown path towards an unknown future: 

I will be resisting distinctly as an artist — as someone who dares to imagine, invent, and inquire of a better world, of a future distinct from our current reality.

I am one of many artists, and we will not stop existing. 

Bring it on — we’ll be here.

In resistance,
Q. Le