Name: The Image
ISBN: 9780679741800

Daniel J. Boorstin

Discusses news gathering, celebrity, travel, prestige, and the American dream

A Guide to Pseudo-events in America

The Image

Conor Murphy

The Grand Canyon itself became a disappointing reproduction of the Kodachrome original.

Then came round-the-clock media. The news gap soon became so narrow that in order to have additional "news” for each new edition or each new broadcast it was necessary to plan in advance the stages by which any available news would be unveiled. After the weekly and the daily came the "extras" and the numerous regular editions. The Philadelphia Evening Bulletin soon had seven editions a day. No rest for the newsman. With more space to fill, he had to fill it ever more quickly. In order to justify the numerous editions, it was increasingly necessary that the news constantly change or at least seem to change. With radio on the air continuously during waking hours, the reporters' problems became still more acute. News every hour on the hour, and sometimes on the half hour. Programs interrupted any time for special bulletins. How to avoid deadly repetition, the appearance that nothing was happening, that news gatherers were asleep, or that competitors were more alert? As the costs of printing and then of broadcasting increased, it became financially necesary to keep the presses always at work and the TV screen always busy. Pressures toward the making of pseudo-events became ever stronger. News gathering turned into news making.

The live television broadcasting of the President's regular news conferences, which President Kennedy began in 1961, immediately after taking office, has somewhat changed their character. Newsmen are no longer so important as intermediaries who relay the President's statements.

F.D.R. was a man of great warmth, natural spontaneity, and simple eloquence, and his public utterances reached the citizen with a new intimacy. Yet, paradoxically, it was under his administrations that statements by the President attained a new subtlety and a new calculatedness. On his production team, in addition to newspapermen, there were poets, playwrights, and a regular corps of speech writers. Far from detracting from his effectiveness, this collaborative system for producing the impression of personal frankness and spontaneity provided an additional subject of newsworthy interest. Was it Robert Sherwood or Judge Samuel Rosenman who contributed this or that phrase? How much had the President revised the draft given him by his speech-writing team? Citizens became nearly as much interested in how a particular speech was put together as in what it said. And when the President spoke, almost everyone knew it was a long-planned group production in which F.D.R. was only the star performer.

In the United States we have, in a word, witnessed the decline of the "folk" and the rise of the "mass." The usually illiterate folk, while unself-conscious, was creative in its own special ways. Its characteristic products were the spoken word, the gesture, the song: folklore, folk dance, folk song. The folk expressed itself. Its products are still gathered by scholars, antiquarians, and patriots; it was a voice. But the mass, in our world of mass media and mass circulation, is the target and not the arrow. It is the ear and not the voice. The mass is what others aim to reach—by print, photograph, image, and sound.

When we talk or read or write about celebrities, our emphasis on their marital relations and sexual habits, on their tastes in smoking, drinking, dress, sports cars, and interior decoration is our desperate effort to distinguish among the indistinguishable. How can those commonplace people like us (who, by the grace of the media, happened to become celebrities) be made to seem more interesting or bolder than we are?

Our travels have not, it seems, made us noticeably more cosmopolitan or more understanding of other peoples. The explanation is not that Americans are any more obtuse or uneducable than they used to be. Rather, the travel experience itself has been transformed. Many Americans now “travel," yet few are travelers in the old sense of the word. The multiplication, improvement, and cheapening of travel facilities have carried many more people to distant places. But the experience of going there, the experience of being there, and what is brought back from there are all very different. The experience has become diluted, contrived, prefabricated. 

In the latter part of the nineteenth century railroads and ocean steamers began to make travel actually pleasurable. Discomfort and risks were suddenly reduced. For the first time in history, long-distance transportation was industrially mass-produced. It could be sold to lots of people, and it could be sold cheap. For a satisfactory return on investment, it had to be sold in large quantities. The capital invested in any of the old vehicles—a stagecoach or the passenger quarters in a sailing ship—was minute compared with that in a railroad (even a single sleeping car) or a luxury liner.

When the traveler’s risks are insurable he has become a tourist.

The tourist gets there without the experience of having gone. For him it is all the same: going to one place or to another. Today it is only by going short distances, which we still traverse on land, that we can have the experience of going any place. When I have driven from Chicago to a summer resort in nearby Indiana or Wisconsin, or when I used to commute from a suburb to the University by train or by car, I have had more variety of sensations, have observed more varied scenes, and have met more varied people, than I did when I went from New York to Amsterdam.

Now, when one risks so little and experiences so little on the voyage, the experience of being there somehow becomes emptier and more trivial. When getting there was more troublesome, being there was more vivid. When getting there is "fun," arriving there somehow seems not to be arriving any place.

The self-conscious effort to provide local atmosphere is Itself thoroughly American. And an effective insulation from the place where you have gone. Out-of-doors the real Turkey surrounds the Istanbul Hilton. But inside it is only an imitation of the Turkish style. The hotel achieves the subtle effect, right in the heart of Turkey, of making the experience of Turkey quite secondhand.

Art objects being removed from their original/intended context is a very Walter Benjamin idea. Beyond diminishing the aura, it also attempts to give the visitor a rapid survey as a constructed experience totally different than visiting their original settings. There’s a tension between the democratic ideal of public museums as opposed to private collections and the loss of seeing a tapestry on the wall it was designed for, a sculpture from the alcove of the church it sat in.

The museum is only one example of the tourist attraction. All tourist attractions share this factitious, pseudo-eventful quality. Formerly when the old-time traveler visited a country whatever he saw was apt to be what really went on there. A Titian, a Rubens or a Gobelin tapestry would be seen on a palace wall as background to a princely party or a public function. Folk song and folk dance were for the natives themselves. Now, however, the tourist sees less of the country than of its tourist attractions. Today what he sees is seldom the living culture, but usually specimens collected and embalmed especially for him, or attractions specially staged for him: proved specimens of the artificial.

The preeminence of Yellowstone National Park as a tourist attraction is doubtless due to the fact that its natural phenomena—its geysers and "paintpots" which erupt and boil on schedule—come closest to the artificiality of "regular" tourist performances. They are Nature imitating the pseudo-event. 

Super highways have been the climax in homogenizing the motorist's landscape. A friend of mine recently drove his family from Chicago to New York on one of these tollways. His boy had heard about the prosperous Ohio farms and wanted to visit one. But this proved too difficult. Once on the super highway (with not a traffic light to stop them), they seemed more remote than ever from the environing farms. Where would one leave the toll road? How and where could one return? 

Some new tourist restaurants on super highways (Fred Harvey has a large chain of these of uniform design, appropriately called "oases") are actually built on top of the highway, on a bridge, to which speeding motorists have equally easy access, regardless of the direction in which they are going. There people can eat without having to look out on an individualized, localized landscape. The disposable paper mat on which they are served shows no local scenes, but a map of numbered super highways with the location of other "oases." They feel most at home above the highway itself, soothed by the auto stream to which they belong.

What distinguishes contemporary travel from prior eras is the replicating of the digital and algorithmically-recommended experiences and “content” on our own social media feeds. When in the past “We go not to test the image by the reality, but to test reality by the image,” now we could say that we go to recreate the image and share it on the same platform that presented it to us.

Planned tours, attractions, fairs, expositions "especially for tourists," and all their pre-fabricated adventures can be persuasively advertised in advance. They can be made convenient, comfortable, risk-free, trouble-free, as spontaneous travel never was and never is. We go more and more where we expect to go. We get money-back guarantees that we will see what we expect to see. Anyway, we go more and more, not to see at all, but only to take pictures. Like the rest of our experience, travel becomes a tautology. The more strenuously and self-consciously we work at enlarging our experience, the more pervasive the tautology becomes. Whether we seek models of greatness, or experience elsewhere on the earth, we look into a mirror instead of out a window, and we see only ourselves. 

It was not usual for a successful novel to be put into dramatic form, much less for a play to be cast into a novel. The obvious limitations of the stage had something to do with this. 

The sweep of landscape and the panoramas of violent action seen in the pages of novels could not be convincingly transferred to the stage. How could you make sets for War and Peace? With the rise of motion pictures, however, these limits were almost destroyed. The new technique made it possible to change scenery in the flash of an eye, to bring vast landscapes and wild action into the theater—now on the screen.

The increasing technical possibilities of movies and television did have the effect of leaving the novel with an entirely new role. It was now a kind of residuary legatee: of radio, of movies, of television. Some of the ablest literary artists (like James Joyce, William Faulkner, and Henry Miller) more and more now explored the inner world—the world of eroticism, obscenity, blasphemy, symbolism, stream and of consciousness, and introspection—which could not be acceptably displayed on the movie screen. The novelist, then, has been encouraged to explore the boundless non-visual world, as the movie maker has taken over much of his former jurisdiction over the fantasy world of sight, sound, and action.

There is no better clue than the rise of The Reader's secondhandness of our experience in twentieth-century America. This, the most popular magazine in the United States, has ofered itself not as an "original," but as a digest. The shadow outsells the substance. Abridging and digesting is no longer a device to lead the reader to an original which will give him what he really wants. The digest itself is what he wants. The shadow has become the substance.

Hannah Yang

Still (disturbingly) relevant book that discusses just about every aspect of our unreal experiences through the all-encompassing frame of pseudoevents. For each facet of pseudoevents that Boorstin identified and unveiled, I could think of dozens of recent examples exemplifying their iridescent ambiguity / confounding comforts. Honestly, I think reading The Image and similar books is essential for coming to terms with (learning to see past the illusion that we have defeated illusion??) the world we live in because, after all, "each of us must emancipate himself [...] by the law of pseudoevents, all efforts at mass disenchantment themselves only embroider our illusions."

The Image A Guide to Pseudo-events in America

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