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Is it the future Exceed? For some people, it has been a while. Ten years ago, the late critic Mark Fisher wrote in his book “The Slow Cancellation of the Future”, Ghost in my life, Attributed cultural stagnation to our collective inability to “grasp and express the present.” For Fisher, the future has been lost, not only because of the fragmentation and acceleration of life shaped by the Internet that we now accept, but also “a common situation: life continues, but time somehow stops. “This stagnation runs counter to how Fisher’s generation understood the future as the destination of the arc arrow, ushering in it because of the pursuit of knowledge, freedom and technological innovation. The future has always been a myth, and its certainty is attributed to both Marxist dialectics and Henry Ford’s assembly line: we used to rub sticks to make fires and live in savage chaos; soon, we will take a cross-dimensional spacecraft to eliminate The pain of the masses. This myth has almost disappeared because we have witnessed the explosion of the past, present, and future in a simultaneous, repetitive and famous uneven plane.
But wait-have we witnessed a leap in innovation? Ghost in my life? Since then, haven’t we put on VR headsets, watched e-sports tournaments in crowded stadiums, and deposited our salaries on the shady blockchain? If it comes to us now, how can the future be over?Nearly ten years before Fisher, the queer theorist Lee Edelman (Lee Edelman) no futureAmong them, Edelman advocates a more specific cancellation: the cancellation of the “reproductive future”, or the social and political organization surrounding intergenerational inheritance.
Edelman writes that both reproductive futurism and what we can think of as traditional innovative “corporate futurism” support superficial progress and narrative sequence, “not towards the end that promotes change, but…rewind time to ensure repetition.” In the future of reproduction, we collectively favor non-destructive and gradual change, and oppose radical, queer, or genuine revolutions that threaten the so-called “natural order” of biological gender, family values, and economic growth. The so-called realism traps us in an endless moment, and even the most daring innovations cannot imagine a better and fairer world-in fact, their success depends on the failure of our imagination, if you consider Let’s take a look at Amazon’s delivery method-demand only sets a precedent for further deteriorating working conditions; or Elon Musk’s hyperloop is only meaningful in the future without public transportation; or how Meta can only imagine the alternative dimension as an office It is also a shopping center, and it has not even been corrected for the landlord.
There is so much to love about Edelman’s point of view, and we are urged to embrace the “strange death drive” and to move completely away from the horizon of the future. He ended a chapter with this slogan: “The future is here.” If regenerative futurism focuses on the creation of meaning, such as absorbing the pain of existence from the illusion of progress and inheritance, then Edelman’s proposition encourages the pursuit of ideology The process of liberation rejects meaning and certainty itself. However, it is not this emancipation orientation to the present, but a conspiracy of power—the demand for survival, the pessimism of political will, the systematic weakening of the working class and the racialized lower class, etc.—will us So many people are trapped in the present and put the future under the management of global companies. For these companies, localization is still a top priority. There is no doubt that you are familiar with the kind of consultants who call themselves futurists, who unconsciously promise to take you through tomorrow’s risks and opportunities like a guide wielding a magic wand. Even financial futures—that is, derivatives—rely on predictability, even if volatility is part of the mechanism.
This brings us back to the point of view of Rebecca Shelton, Lee Edelman’s successor, who wrote: “In the name of the future, we must be protected from the future.” When we deal with climate chaos and narrative collapse When general uncertainty reaches a new height of capitalist cynicism, we will see more and more interest in the future, not just the torture of normative futurism; futures that break rather than maintain the status quo. If normative futurism values differences just to take advantage or overcome it, to continuously reduce the social relations of individuals as a unit, and to force us to think about the problems of the earth—such as hunger, extinction, and climate disasters—that are actually insolvable, how can we? Can you then build a future made up of differences and collectives? In the words of artist Sin Wai Kin (fka Victoria Sin), “How do we envision a future that is not a way forward, but a road?”
In recent art and movies, ideas surrounding different futures are concretized in the form of national futurism, such as Chinese futurism, native futurism, and contemporary African futurism. Many people have proposed alternatives to Western progress based on revising history or reimagining geopolitics. For example, Indigenous Futurism and African Futurism raise the question of what would it look like if science, technology, and industry did not depend on-as it is now-on environmental exploitation and human conquest? Others, such as Chinese Futurism and Gulf Futurism, just ask, if the core concept of “progress” comes from outside the West, how will we view the future?
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