Intensely political seasons spawn reveries of a different immediacy. People imagine alternative environments where authenticity trumps ideology, truths cannot be concealed, and communication feels intimate, face-to-face. In these times, even politicians imagine occupying a post-public sphere public where they might just somehow make an unmediated transmission to the body politic.
– Lauren Berlant. Cruel Optimism
A filter, after all, separates out noise from communication and, in so doing, makes communication possible. Jacques Attali and Michel Serres have both argued that there is no communication without noise, as noise interferes from within any utterance, threatening its tractability. The performance of distortion that constitutes communication therefore demands discernment, or filtering. However steadfast one’s commitment to truth, there is no avoiding the noise.
The transmission of noise performs political attachment as a sustaining intimate relation, without which great dramas of betrayal are felt and staged. In The Ethical Soundscape, Charles Hirschkind talks about the role of “maieutic listening” in constructing the intimate political publics of Egypt. There, the feeling tones of the affective soundscape produce attachments to and investments in a sense of political and social mutuality that is performed in moments of collective audition. This process involves taking on listening together as itself an of desire. The attainment of that attunement produces a sense of shared worldness, apart from whatever aim or claim the listening public might later bring to a particular political world because of what they have heard.
– Lauren Berlant. Cruel Optimism
Public spheres are always affect worlds, worlds to which people are bound, when they are, by affective projections of a constantly negotiated common interestedness. But an intimate public is more specific. In an intimate public one senses that matters of survival are at stake and that collective mediation through narration and audition might provide some routes out of the impasse and the struggle of the present, or at least some sense that there would be recognition were the participants in the room together.” An intimate public promises the sense of being held in its penumbra. You do not need to audition for membership in it. Minimally, you need just to perform audition, to listen and to be interested in the scene’s visceral You might have been drawn to it because of a curiosity about something minor, unassociated with catastrophe, like knitting or collecting something, or having a certain kind of sexuality, only after which it became a community of support, offering tones of suffering, humor, and cheerleading. Perhaps an illness led to seeking out a community of survival tacticians. In either case, any person can contribute to an intimate public a personal story about not being defeated by what is overwhelming. More likely, though, participants take things in and sometimes circulate what they hear, captioning them with opinion or wonder. But they do not have to do anything to belong. They can be passive and lurk, deciding when to appear and disappear, and consider the freedom to come and go the exercise of sovereign freedom.1