SingaPlural 2015 (99 Beach Road) and Existential Authenticity

Primary by Brandon Tan? SingaPlural 2015, 99 Beach Road, SingaporePrimary by Brandon Tan?

Pleased to be in town this time for SingaPlural 2015 (99 Beach Road, facebook), part of the Singapore Design Week 2015.

Salad Dressing's "Royal Stinker". SingaPlural 2015, 99 Beach Road, SingaporeSalad Dressing‘s Royal Stinker

Incandescence by Desinere x Tinge. lamps, SingaPlural 2015, 99 Beach Road, SingaporeIncandescence by Desinere x Tinge

In the courtyard, a playground of Heveatech wooden furniture by the Little Thoughts Group product design collective (facebook), constructed in collaboration with Samko Timber, and inspired by local places and heritage structures and a good dose of nostalgia. Ponggo by Alvin Sitoh, The Last Tiger by Andrew Loh, Icons of Sembawang by Chan Wai Lim, PlayStool by Jane Tang, Tempinis Forest by Lee Chang Tat, Open Play by Leonard Bahroocha Tan:

My Hood, SingaPlural 2015, 99 Beach Road, Singapore The Last Tiger by Andrew Loh, SingaPlural 2015, 99 Beach Road, Singapore Chan Wai Lim's rocking animals (Icons of Sembawang). SingaPlural 2015, 99 Beach Road, Singapore You could take a lovely bike from Coast Cycles (facebook) for a spin as well… Coast Cycles, SingaPlural 2015, 99 Beach Road, Singapore

…while watching out for an army of giant ants! Big Feast by Joyce Loo. SingaPlural 2015, 99 Beach Road, Singapore Big Feast by Joyce Loo. SingaPlural 2015, 99 Beach Road, SingaporeBig Feast by Joyce Loo

We were slightly antsy about being ushered into the Airbnb hut by chirpy girls, thinking of the hard-sell of time-share resorts and the like. But what fun! 3D image projection of, we were assured, real Airbnb rental sites around the world!

Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore

Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore

Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore

A lot of the other installations were pure interactive enjoyment as well, even if many of us didn’t bother with the intended message of the exhibit (sorry!):

Dream A Little by RSP Architects, SingaPlural 2015, 99 Beach Road, Singapore Dream A Little by RSP Architects, SingaPlural 2015, 99 Beach Road, SingaporeDream A Little by RSP Architects

Heads in Cages by Josephy Louis Tan. SingaPlural 2015, 99 Beach Road, SingaporeHeads in Cages by Joseph Louis Tan

Scent Mapping Singapore by Allsense. SingaPlural 2015, 99 Beach Road, Singapore Scent Mapping Singapore by Allsense. SingaPlural 2015, 99 Beach Road, Singapore Scent Mapping Singapore by Allsense. SingaPlural 2015, 99 Beach Road, SingaporeFor someone who with mild prosopagnosia and who therefore tells people apart by their smell (not something to admit to anyone!), the potential of Scent Mapping Singapore by Allsense (facebook) was beyond exciting. However, by the time we got there, most of the scents didn’t quite do their descriptors (eg. Balestier Bak Kut Teh, East Coast Chilli Crab, Paranakan [sic] Pulut Hitam, Dempsey Durian Stall, Satay By The Bay, Kampong Glam Pandan Cake, Boat Quay Tiger Beer, Vanda Miss Joaquim Orchid) justice. If only they did! I’d love to have a whole scent library!

Scent Mapping Singapore by Allsense. SingaPlural 2015, 99 Beach Road, SingaporeOn the other table, the commercial blends were doing very well indeed! Ion Orchard White Tea, Tangs Gingerlily, Mount Elizabeth Clover & Aloe, Capitol “X”. More stable perhaps?

Let The Papers Sing To You by Roots. SingaPlural 2015, 99 Beach Road, Singapore Let The Papers Sing To You by Roots (Jonathan Yuen) and Victor Low. SingaPlural 2015, 99 Beach Road, SingaporeLet The Papers Sing To You by Roots (Jonathan Yuen) and Victor Low featured infrared sensors hidden within the frame of the table and recordings of fingers being pulled across papers of different textures.

You Have to Know Me to Love Me by Ezzam Rahman. SingaPlural 2015, 99 Beach Road, SingaporeYou Have to Know Me to Love Me by Ezzam Rahman

The Marriage by Miun x Lamitak. SingaPlural 2015, 99 Beach Road, Singapore The Marriage by Miun x Lamitak. SingaPlural 2015, 99 Beach Road, Singapore The Marriage by Miun x Lamitak. SingaPlural 2015, 99 Beach Road, SingaporeThe Marriage by Miun (facebook) x Lamitak. Amazingly imagined plants and flowers made from laminates.

Many of the white-box explanations next to each exhibit contained phrases like “offers an open conversation”, “this is an exploration”,  “…is a subjective affair” or asked whimsical questions of inanimate objects.

Was this the result of innate emptiness? Was this avoidance of any moral or philosophical stance a symptom of the hegemonic tyranny of existentialist thinking? asked someone.

(Then there was pointing out that this was a “design” event, and then there was pointing out by way of response that the line between “design” and “art” had been crossed when those exhibition blurbs were written, and then there were further attempts to define differences between “design” and “art”.)

But even existentialists are quite adamant about what constitutes their angsty equivalent of The Good Life. On the way home today, N and I discussed existential authenticity. Not persuaded by any of these – they seem a desperate struggle for meaning and a reason why they shouldn’t just kill themselves. But for what it’s worth, briefly:

Søren Kierkegaard problem: the media and the church, mass culture, creates the loss of significance of the individual. Society no longer forms its own opinions but relies on opinions constructed by the media. Religion too has become a tradition that passively accepted by individuals, without authentic thought.

solution: face reality, form one’s own opinions about existence, make an active choice to surrender to something that goes beyond comprehension, a leap of faith into the religious.

Friedrich Nietzsche problem: lack of questioning by the individual, herding animal morality, Christian morality = slave morality

solution: transcend limits of conventional morality to overcome oneself, revaluation of all values, decide for oneself what is good and evil, stand alone and avoid religiously constructed principles

Martin Heidegger problem: daesin has fallen away from its authentic potentiality and fallen into the world, “they” (das man) have relieved us of the “burden” of making our own choices, we live in a critically unexamined way, levelling, averageness

solution: authenticity is not about being isolated from others, but finding a different way of relating to others such that one is not lost to the “they”

Jean-Paul Sartre problem: bad faith (self-deception) is when an individual defines himself through social categorization of his formal identity, morality is a tool of the bourgeoise to control the masses, bad faith is when being-for-itself is replaced with others’ freedom

solution: authenticity is realising that the role we are playing is a lie, good faith is living within the portrait one paints of oneself and overturning set roles

Albert Camus problem: its philosophical suicide when we accept religion to relieve us of the anxiety of not having any guarantee of justice etc, life is repetitive and we live in futility and will soon be forgotten

solution: honestly confront the Absurd, live without appeal, keep life’s questions open, gain enchantment with life

not installation art, SingaPlural 2015, 99 Beach Roadfake blurb: This work draws the viewer to consider the utter futility of existential thinkers in identifying the anxiety caused by the absence of what is essential for authentic life, yet refusing to acknowledge the only One who can provide what is necessary for this life and the life to come.

The Modern Fear of Boredom. The End of History. Train from Bangkok, Thailand, to Butterworth, Malaysia.

London -> Harwich -> Hoek of Holland -> Amsterdam (Holland) -> Copenhagen (Denmark) -> Stockholm (Sweden) -> Riga (Latvia) -> Moscow (Russia) -> [Trans-siberian or Trans-mongolian Express] -> Ulaanbaatar (Mongolia) -> [Trans-mongolian Express] -> Beijing (China) -> Hong Kong (SAR, China) -> Guangzhou (China) -> Nanning (Guangxi, China) -> Hanoi (Vietnam) -> [Reunification Express] -> Ho Chi Minh City (Vietnam) -> Phnom Penh (Cambodia) -> Siem Reap (Cambodia) -> Bangkok (Thailand) -> Butterworth (Malaysia)

Train from Bangkok, Thailand, to Butterworth, MalaysiaNo more seats left on the Bangkok – Butterworth train, said the man at the ticket counter at Bangkok’s Hualamphong Railway Station.
What about tomorrow?
Not for tomorrow, or the day after, or the rest of the week, or the next week, said he matter-of-factly.

It looked as if I wouldn’t make it back to Singapore in time to meet a friend before he flew back to London. AirAsia wasn’t an option since my passport had less than 6 months’ validity.

I checked out of Lub D hostel anyway (tip: Siam Square one is more accessible than its Silom sister) and returned to the station with my pack, planning to get any train anywhere. On a hunch, asked a different counter if there was a ticket to Butterworth.
Oh yes, do you want it for today? Which seat do you want?
I threw my baht down and did not ask why.

Train from Bangkok, Thailand, to Butterworth, MalaysiaGrabbed some Thai snacks from a provision shop in the station. Just after the train chugged out the station, a lady came around with menus – there wasn’t a restaurant car we could go to but she said she would bring the food to our seats. The English menu was shorter than the Thai one and there was a slight difference in price. And unlike the culinary desert of the Trans-mongolian train journey, there was also the option of getting something from the itinerant vendors who seemed at liberty to ply their wares, hopping on at one station and off at the next:
Train from Bangkok, Thailand, to Butterworth, Malaysia
Train from Bangkok, Thailand, to Butterworth, Malaysia
Train from Bangkok, Thailand, to Butterworth, Malaysia

After a magnificent sunset that looked like paints of red and orange and yellow and purple splashed across the evening sky, the train attendant came around to convert the seats into sleeping berths, complete with pillow, bedclothes, and curtains for privacy and to block out the light:
Sunset. Train from Bangkok, Thailand, to Butterworth, Malaysia
Sunset. Train from Bangkok, Thailand, to Butterworth, Malaysia
The carriage was pleasantly clean and would have been perfect, had a screeching toddler not kept the whole carriage up all night.

The second most common question asked about this trip was:”Aren’t you afraid of being bored along the way?”

But exactly is this “boredom” of which they speak? And why is this boredom so dangerous or nasty that it is assumed that any sensible person would avoid it at all costs?

Train attendant converting seats into berths. Train from Bangkok, Thailand, to Butterworth, MalaysiaMartin Heidegger considered this existential fear of boredom and consequent craving for novelty and stimulation, a sickness of the modern age. Joseph Brodsky agreed:

Basically, there is nothing wrong with turning life into the constant quest for alternatives, into leapfrogging jobs, spouses, and surroundings, provided that you can afford the alimony and jumbled memories. this predicament, after all, has been sufficiently glamorised onscreen and in Romantic poetry. The rub, however, is that before long this quest turns into a full-time occupation, with your need for an alternative coming to match a drug addict’s daily fix.

By rejecting God, humans found their lives to be merely fleeting moments in infinite time, and completely meaningless, and if there is no meaning, then nothing is worth doing. And a life of boredom is all there is.

A major cause of this boredom, says Andrew Potter in his chapter The Authenticity Hoax: The End of History, is that elucidated in Francis Fukuyama’s essay, The End of History?: the universal, homogeneous state of human civilization sharing liberal democratic ideologies and free-market driven consumer cultures:

The end of history will be a very sad time. The struggle for recognition, the willingness to risk one’s life for a purely abstract goal, the worldwide ideological struggle that called forth daring, courage, imagination, and idealism, will be replaced by economic calculation, the endless solving of technical problems, environmental concerns, and the satisfaction of sophisticated consumer demands. In the post-historical period there will be neither art nor philosophy, just the perpetual caretaking of the museum of human history. I can feel in myself, and see in others around me, a powerful nostalgia for the time when history existed. Such nostalgia, in fact, will continue to fuel competition and conflict even in the post-historical world for some time to come. Even though I recognise its inevitability, I have the most ambivalent feelings for the civilisation that has been created in Europe since 1945, with its north Atlantic and Asian offshoots. Perhaps this very prospect of centuries of boredom at the end of history will serve to get history started once again.

And by getting “history started once again”, he meant a return to (i) totalitarianism in the form of communism or fascism, or (ii) the ethnic nationalism that liberal cosmopolitans imagine has been lost.
Train from Bangkok, Thailand, to Butterworth, MalaysiaPotter sees signs of the first already in the rise of totalitarian theme parks in former Soviet states and the shocking nostalgia for the past – the mass murders and torture and unjust imprisonments and repression of communism and fascism are ignored and replaced with a sepia-toned time when things were more real, more authentic.

And the second has been seen all over the world as countries close their borders to immigrants and nativism is on the rise, and anti-immigration policies are regularly laid-out as voter bait. Radical Islam and Islamic fundamentalism as espoused by groups like the al-Qaeda (and I guess now the ISIS), says Potter, is essentially an authenticity movement devoted to the rejection of American consumer capitalism. In what Benjamin Barber terms “jihad vs. McWorld“, “religious and nationalist identity-movements [rebel] against cosmopolitanism, mass media, and consumerism”.”In the mind of Osama bin Laden, Qutb’s rejection of Western rationalism became a hypertrophied revulsion for “America”, which was jihadi shorthand for every aspect of the modern world, from politics (individualism, democracy, secularism) to business (globalisation, trade, commerce) to pleasure (consumerism, alcohol, sex).”

Train from Bangkok, Thailand, to Butterworth, MalaysiaBut while little distinguishes several Western authenticity movements from Islamic fundamentalists in their diagnosis of the problem with the world, their solutions are quite different. The latter petition, rally people to their causes, harass, or just go off-grid; the former want to takeover the world and return us to cavemen – because, Potter says, “the creation and sustenance of an authentic Muslim community…requires a great deal of conformity of thought, of worship, of dress, and of habit” and so is impossible to “settle into peaceful co-existence with modernity”.

Train from Bangkok, Thailand, to Butterworth, MalaysiaPotter’s conclusion, then, is that first we need to recognise that “the confused and self-defeating search for something called authenticity, is itself nothing more than a hoax”.

In The Authenticity Hoax: Progress, The Very Idea, Potter suggests:

  • “coming to terms with modernity involves embracing liberal democracy and the market economy as positive goods. That means no just conceding that they are necessary evils, but that they are institutions of political and economic organization that have their own value structure, their own moral foundations, which represents a positive step away from what they replaced.”
  • “…perhaps it is time to rehabilitate the very idea of progress: not the blind conviction that things are getting better all the time, but the simple faith that even when humans encounter obstacles, we’ll figure things out, through the exercise of reason, ingenuity, and goodwill. Faith in progress is nothing more, and nothing less, than faith in humankind…”
  • “Ludwig Wittgenstein said that the trick to doing philosophy is knowing when to stop asking the questions that lead us awry. When it comes to the modern search for authenticity, the irony is that the only way to find what we’re really after might be to stop looking.”

Train from Bangkok, Thailand, to Butterworth, MalaysiaI’m afraid I would have to disagree with Potter’s suggestions. He has mistakenly thrown the baby out with the bathwater by:

  • assuming all religions to be alike and not bothering to examine the truth claims of each. If the biblical claims are indeed true, then it is no wonder that, as he so astutely observes, humanity’s search for authenticity must necessarily fail. Because of Jesus claims to be the only person who can reveal what God is truly like, because he is the only person who has ever seen God (John 1), then any other attempt to understand what we were made for and what would be good to do with our lives must fall flat on its face;
  • assuming that human motive and intellect are essentially good (but what is “good”?) and worth having faith in; and
  • assuming that we should just shut up now since we’ve tied ourselves up in knots, rather than realising that he hasn’t found any solution to the problem because he has ab initio rejected the only solution – Jesus Christ, the Son of God, through whom all things were created and have their being (John 1).

*part of a read-through of Andrew Potter’s The Authenticity Hoax

**also part of a photo-journal of my journey overland from London to Singapor