The Accumulation of Slack :: Slacking Slack Slacker papers

The Accumulation of Slack I want to begin with an apology. This paper may be little more than a tissue of puns punctuated by obscure cultural texts. It was composed quickly: after a late cancellation from this panel, I volunteered to pick up the slack. (Yes, that was the first pun.) Now, in proper Freudian fashion, I will follow that apology with an accusation: in 2003, the topic of "slacker culture" sounds dangerously close to out of date, or at least out of fashion. We critics must have become slackers ourselves, content to re-analyze stale fads when we ought to be braving untrammeled new ground with the gender politics of Eminem, or the fetish scene of "American Idol." But fortunately things are not so simple. There is an advantage to a certain historical distance taken from one's subject, as it is especially easy for cultural criticism to get caught up in fad-chasing. Rather than striving for a tauter, tighter connection to the current moment, then, let's enjoy the historical slack that has already accumulated between "slacker culture" and ourselves. If we wish to create "more a description of men than manners" (35), then for us as newly outdated slacker scholars the same doctrine applies that Sir Walter Scott famously gave about the setting of his Waverley: "Considering the disadvantages inseparable from this part of my subject, I must be understood to have resolved to avoid them as much as possible" (35). Unlike Scott we may not do this "by throwing the force of my narrative upon the characters and passions of the actors" (35) as Scott did. Instead, let's fix for a moment on a question. What is "slack"? What is this substance that those devilishly ironic slackers so earnestly want to accumulate? What are the structural characteristics of slack, considered as a substance circulated in a metaphorical or real economy? Should we seek slack, or avoid it? It seems to me that this set of questions is the best way to approach a political and economic evaluation of the slacker phenomenon. I want to suggest a few answers by reading different representations of the economy of slack, along with some familiar Marxist cultural criticism. The question of the political economy of slack is an excellent example of a broader dynamic in cultural studies, in that the initially tempting, apparently orthodox cultural-studies reading of slack (which I am about to construct) will turn out to be precisely wrong in its zeal to construe slack as a form of liberation.