Playing with Power in Movies, Television, and Video Games

University of California Press

A long time ago there were no toys and everyone was bored. Then they had TV, but they were bored again. They wanted control. So they invented video games.
Victor Aurelio Bautista

According to my eight-year-old son, Victor, who is a reluctant moviegoer as well as our household Nintendo champion, the history of entertainment is driven by the pleasure principlethe alleviation of boredom and the pursuit of control or mastery. Cinema (which he omits entirely from his minihistory) is clearly expendable.

Apparently, postmodern kids like Victor need to be sold on the concept that movies still have an essential place in the entertainment system. Both Saturday morning television and home video games perform this job of selling by refiguring cinema not as a medium that is obsolete, but as what Beverle Houston calls "a prior discourse" that can be parodied, recycled, and mastered.1 Thus, even before children go to the cinema, they learn that movies make a vital contribution to an ever-expanding supersystem of entertainment, one marked by transmedia intertextuality.

The term intertextuality was first introduced by Julia Kristeva, elaborating on Mikhail Bakhtin's concept of dialogism. Ac-

cording to Bakhtin, "The linguistic significance of a given utterance is understood against the background of language, while its actual meaning is understood against the background of other concrete utterances on the same theme, a background made up of contradictory opinions, points of view and value judgments."2 In contemporary media studies, intertextuality has come to mean that any individual text (whether an artwork like a movie or novel, or a more commonplace text like a newspaper article, billboard, or casual verbal remark) is part of a larger cultural discourse and therefore must be read in relationship to other texts and their diverse textual strategies and ideological assumptions. As Robert Stam puts it, "In the broadest sense, intertextuality or dialogism refers to the open-ended possibilities generated by all the discursive practices of a culture, the entire matrix of communicative utterances within which the artistic text is situated, and which reach the text not only through recognizable influences but also through a subtle process of dissemination."3 Thus, even if the author or reader of a particular text is not consciously aware of the other texts with which it is connected, those texts still help to structure its meaning.

In this book I will focus primarily on intertextual relations across different narrative media. As a means of structuring events within patterns of space, time, and causality, narrative creates a context for interpreting all perceptions. Narrative maps the world and its inhabitants, including one's own position within that grid. In acquiring the ability to understand stories, the child is situated as a perceiving, thinking, feeling, acting, speaking subject within a series of narrative fieldsas a person in a family saga, as a spectator who tunes in to individual tales and identifies with their characters, and as a performer who repeats cultural myths and sometimes generates new transformations. Ever since television became

pervasive in the American home, this mass medium has played a crucial role in the child's entry into narrative. My study explores how television and its narrative conventions affect the construction of the subject.

In assimilating and redefining that "prior discourse" of cinema, both Saturday morning television and home video games cultivate a dual form of spectatorship. They position young spectators to combine passive and interactive modes of response as they identify with sliding signifiers that move fluidly across various forms of image production and cultural boundaries, but without challenging the rigid gender differentiation on which patriarchal order is based. Although the meanings of all signs tend to be multiple and slippery, by sliding signifiers I refer specifically to those words, images, sounds, and objects thatlike the pronouns I and you , or the adverbs here and there blatantly change meaning in different contexts and that derive their primary value precisely from that process of transformation.

This combined mode of spectatorship helps to account for the extraordinary success of that commercial supersystem of transmedia intertextuality constructed around Teenage Mutant Ninja Turtles, those ultimate sliding signifiers who transgress every important border, except gender. Within this Turtle network, young players are encouraged to define themselves not in opposition to the alien Other but as voracious consumerslike Pac-Man, who defeats enemies by eating them. Thus, like the protean Turtles, who imitate old masters (both the Italian Renaissance artists after whom they are named and the Japanese ninja warriors whose martial arts skills they practice), children are learning to function as transformative mutants.

In adapting both this transcultural legacy and themselves to a new supersystem in which they prove their own mastery, the Ninja Turtles dramatize the interrelated processes of as-

similation and accommodation concepts central to Jean Piaget's theory of genetic epistemology. Piaget claims that "in order to know objects, the subject must act upon them, and therefore transform them"; in turn, the subject is transformed, in a constant process of "reequilibration."4 In this book I will demonstrate how children's television and home video games construct consumerist subjects who can more readily assimilate and accommodate whatever objects they encounter, including traditional modes of image production like cinema and new technological developments like interactive multimedia.

We are now on the verge of an interactive multimedia revolution that is already placing cinema, television, VCR's, compact disc players, laser videodisc players, video games, computers, and telephones within a consolidated supersystem combining home entertainment, education, and business. Journalists are prophesying that "through the marriage of computers and film," soon "people will be able to pick up the fiber-optic phone line, access any listing, say, in the Paramount or ABC libraries, punch in a code and, within minutes, have Singin' in the Rain or a documentary on civil-rights violations flash across a wall-sized, high definition screen."5 The latest developments in interactive media (such as Compact Disc Interactive, developed by Sony and Philips, and Digital Video Interactive, developed by General Electric and Intel Corporation) promise consumers that, with the purchase of an electronic device (which, like a Nintendo home video game system, can be hooked up to any television set) and the use of a remote control unit or "joystick," they will be able to access and combine a wide range of graphics, video images, sounds, words, and data bases. The vast range

of applications for this cutting-edge technology in science, business, education, and entertainment can already be seen and played with at interactive multimedia galleries like Tech 2000 in Washington, D.C.

We have already seen the rise of popular interactive TV programs like "America's Funniest Home Videos," the success of which was made possible by the wide availability of affordable video-8 camcorders of high quality. On this show the audience not only votes for their favorite video, but also provides the entertainment by documenting their own experience. Like public access programming on cable television, such developments have the potential to democratize the video mediuma potential most fully realized in the recent Eastern European revolutions, where populist video both documented and participated in the making of history. In the United States, roving spectators with camcorders are increasingly documenting the impromptu violence they happen to witness in urban streets (as in the case of black motorist Rodney Glen King, whose severe beating by several policemen in Los Angeles in March 1991 was captured by a passing observer and broadcast on national televisionan instance of video viriti that led to charges being brought against some of the officers and a bitter political struggle to force Police Chief Daryl F. Gates to resign). Yet on American prime time, this democratic potential is being used primarily to document comical pratfalls staged in the home for prizes, fame, and fun. Although home video and pirate radio have been celebrated in such recent films as sex, lies, and videotape (1989) and Pump Up the Volume (1990), where they function both as masturbatory fantasy and as a means of politicizing depressed housewives and teens, in the United States the democratic potential of interactive mass media has largely been appropriated by commercial interests.

In an analysis of interactive television of the 1980s,

Andrew Pollack concludes: "So far, the only interactivity that appears to be developing into a successful business is the simplest approach, requiring no special equipment in homes . . . allowing viewers to order merchandise on shopping networks, by calling an '800' telephone number or to respond to questions on television by calling a '900' number." Although he focuses on quiz shows like Jeopardy and Wheel of Fortune , which encourage viewers to play along, prize competitions in which one predicts the next music video or the quarterback's next call, and viewer voting contests for the best outcome of a mystery show or the funniest home video, he acknowledges that interactive television may have a better chance in the 1990s because "years of exposure to video games and computers mean that consumers now are more acclimated to interactivity." Pollack nevertheless warns that the success of these systems will be determined by "how well such services can attract and serve advertising."6

The more experimental interactive developments in modern media are beyond the scope of my project. Rather, I will focus here on how Saturday morning television and home video games, and their intertextual connections with movies, commercials, and toys, help prepare young players for full participation in this new age of interactive multimediaspecifically, by linking interactivity with consumerism.

To theorize about these new interactive media, we cannot restrict ourselves to the passive models of spectatorship rooted in psychoanalysis (which have tended to dominate film studies) but must also consider cognitive theory. To this end, I will use Piaget's theory of genetic epistemology, which foregrounds the interrelated processes of assimilation and

accommodation in the cognitive development of the child; the empirical work of Arthur Applebee, which applies this model (as well as the cognitive theories of L. S. Vygotsky and Jerome Bruner) to the child's interaction with narrative; and the writings of Seymour Papert, who applies Piaget's model to the child's interaction with computers.

In The Child's Concept of Story: Ages Two to Seventeen , Applebee describes two modes of responding to narrative that can be found in early childhood and that develop collaboratively through later cognitive phases. This combination evokes the dual player/spectator position constructed for children by Saturday morning television and home video games. According to Applebee, in the "interactive participant role" (already observable in the infant's earliest dealings with the physical world), the child as perceiving/acting subject responds "piecemeal" to narrative discourse, and visual and verbal representations generate immediate concrete action, enabling the infant to handle, survive, or control events. In the "spectator role" (observable by age two and a half), the various systems of representation become fully involved and integrated as an "aesthetic" experience; the perceiving subject now responds to the whole.7 Like Piaget, Applebee assumes that "as children mature, they do not pass out of one mode of response into another, but integrate their older structures into a new and more systematic representation of experience."8 Although focused primarily on the spectator response, his study suggests that the interactive participant role is what drives the major shifts to later cognitive stages.9

Piaget's theory of genetic epistemology distinguishes four principal stages of cognitive development, which follow the formation of sensorimotor intelligence:

After the appearance of language or, more precisely, the symbolic function that makes its acquisition possible

(1 1/22 years), there begins a period which lasts until nearly 4 years and sees the development of a symbolic and preconceptual thought.

From 4 to about 7 or 8 years, there is developed, as a closely linked continuation of the previous stage, an intuitive thought whose progressive articulations lead to the threshold of the operation.

From 78 to 1112 years "concrete operations" are organized, i.e. operational groupings of thought concerning objects that can be manipulated or known through the senses.

Finally, from 1112 years and during adolescence, formal thought is perfected and its groupings characterize the completion of reflective intelligence.10

Within each new cognitive stage, Piaget claims that "the fundamental factor of development" is equilibration , which he defines as "a sequence of self-regulations whose retroactive processes finally result in operational reversibility."11 According to Piaget:

A mental operation is reversible when, starting from its result, one can find a symmetrically corresponding operation which will lead back to the data of the first operation without these having been altered in the process. . . . If I divide a given collection of objects into four equal piles, I can recover the original whole by multiplying one of my quarters by four: the operation of multiplication is symmetrical to that of division. Thus every rational operation has a corresponding operation that is symmetrical to it and which enables one to return to one's starting-point.12

These self-regulations involve a constant rebalancing of the assimilation of sensory input with the accommodation of the subject and his or her developing mental structures for grouping data. This ongoing process leads "from certain states of equilibrium to others [that are] qualitatively differ-

ent" and requires the subject to "pass through multiple 'non-balances' and reequilibrations."13 Applebee suggests that the collaboration between the unifying tendencies of the spectator mode and the analytic tendencies of the interactive mode facilitates this process of reequilibration.

In allowing space for ideology (or what Applebee calls the social structuring of the subject's "construction of reality"), this cognitive approach acknowledges the cultural production of differences in gender, race, ethnicity, and class. Yet unlike the psychoanalytic model, it does not perceive gender differentiation as the linchpin to subject formation within the patriarchal symbolic orderan assumption that has been essential to much of the best feminist film theory over the past fifteen years. Although some might claim that this "omission" helps to clear the way for transition to a more equitable coding of gender, I believe that it actually only "naturalizes" patriarchal assumptions, which continue to flourish in postmodernist media like computers, video games, and television.

The acknowledgment of gender differentiation in subject formation is crucial to the software I will be examining here (video games, TV programs, and movies), where traditional gender roles are increasingly reinforced rather than transgressed. In analyzing the mass toy market as "one of the strongest early influences on gender," Susan Willis observes:

There is much greater sexual division of toys defined by very particular gender traits than I'd say has ever existed before. . . . Walk into any toy store and you will see, recapitulated in the store's aisle arrangement, the strict distinction and separation of the sexes along specific gender lines: Barbies, My Little Pooies, and She-Ras in one aisle; He-Man, the Transformers, and ThunderCats in another.14

Unfortunately, these same divisions are also found in Saturday morning television programs and commercials and in home video games and arcades. I will therefore position this cognitive approach within a larger framework of poststructuralist feminism, which explores the specific ways in which the gendered subject and his or her representations of reality are constructed within a social field. In so doing, I hope to avoid the indifference to feminist issues that is sometimes associated with cognitive theory and postmodernism. For I strongly agree with Lynne Joyrich that "it is only by calling attention to the specificity of gender and a gendered spectatorship (even while exploring the numerous practices and discourses that impinge upon and complicate this notion) that we can avoid the apolitics of an indifferent post-feminism."15

I accept Applebee's assumption that "theoretical argument" is a form of transactional discourse: we must respond to it interactively, challenging individual arguments and judging it piecemeal instead of embracing it whole, as if it were a poetic discourse. I will argue here for an interactive dialogue between psychoanalytic and cognitive theorythat is, for the appropriation from both models of ideas particularly useful for theorizing this dual form of gendered spectator/player positioning at this moment in history. Although, like David Bordwell, I believe "that principles of cognitive psychology and rational-agent social theory could cooperate to produce a constructivist theory of interpretation," I agree with Edward Branigan that such a theory is not necessarily incompatible with certain key principles from the psychoanalytic paradigm, particularly those that have been formative in the development of feminist film theory.16 Like Louis Althusser,

I draw only on that part of the Freudian/Lacanian model that theorizes subject formation within the social context of the nuclear family under patriarchal capitalism (a perspective that exposes the ideological implications of subject positioning not generally addressed by cognitive theory).

In his highly influential essay "Freud and Lacan," Althusser credits French psychoanalyst Jacques Lacan with developing the semiotic potential in Freud's writingsby emphasizing Freud's discovery of the "discourse of the unconscious" and by going even further to claim that the unconscious is "structured like a language." According to Althusser, then, the primary object of psychoanalysis is the way culture structures the unconscious (the way it transforms the "small" animal into a gendered human adult), and Lacan's "most original" contribution as to give us a "conceptual hold on the unconscious" by showing that this "transition" from biological to human existence is achieved within the "Symbolic Order" (or what Althusser calls "the Law of Culture").

Lacan demonstrates the effectiveness of the Order, the Law, that has been lying in wait for each infant born since before his birth, and seizes him before his first cry, assigning to him his place and role, and hence his fixed destination. . . . This is the beginning . . . even where there is no living father, of the official presence of the Father (who is Law). . . . So the Oedipal phase is not a hidden "meaning" . . . [or] a structure buried in the past. . . . [Rather it] is the dramatic structure, the "theatrical machine" imposed by the Law of Culture on every involuntary, conscripted candidate to humanity.17

When combined with the historical perspective of Althusser's own Marxist paradigm, this Lacanian theory of subject formation comes to explain the primary function of

ideology: the "interpellation" of individuals into a symbolic order that constructs them as human gendered subjects who will bear their father's name and who will unconsciously help to reproduce the existing power relations of their culture.

Ideology . . . "recruits" subjects among the individuals . . . or "transforms" the individuals into subjects . . . by that very precise operation which I have called interpellation or hailing, and which can be imagined along the lines of the most commonplace everyday police (or other) hailing: "Hey, you there!" . . . [If] the hailed individual . . . turn[s] round . . ., he becomes a subject . Why? Because he has recognized that the hail was "really" addressed to him, and that "it was really him who was hailed" (and not someone else).18

As many of Althusser's critics have observed, the subjects he describes are entirely passivea condition that belies his own questioning of ideology and its operations.

The dual spectator/player position I am presenting here contradicts this Althusserian notion of a totally passive subject. In some ways it is analogous to the ambivalent stance that Lacanian film theorist Christian Metz adopts in his influential essay "Story/Discourse: Notes on Two Kinds of Voyeurism": "the ambivalent coexistence of this anachronistic affection with the sadism of the connoisseur who wants to break open the toy and see into the guts of the machine."19 Yet whereas Metz sees the active mode of spectatorship as suited for a sophisticated analyst like himself, Piaget conceptualizes it as operative in the early acquisition of narrative; to him it is an essential component in the continuing process of cognitive development and an important vehicle for assimilation and accommodation.

Although many cognitive theorists tend to dismiss psycho-

analytic premises because they have not been empirically verified, Applebee seems to accept the synthesis of the two models. For example, in discussing an empirical study from 1963 based on 360 stories collected from two- to five-year-old children in a New Haven nursery school, Applebee reports that "the original investigators analyzed these [narratives] from a neo-Freudian perspective, using them as a means to explore latent theories or crises of developmental importance." Without in any way challenging the study's findings, Applebee supplements them with a cognitive analysis of the children's assumptions "about what a story is, how it is organized, and how it can be 'used' or varied in response to different problems."20 The implication is that, because of the different kinds of questions raised, the two paradigms address the material at different levels of inquiry; yet both make valuable and compatible contributions to theories about the child's physical and mental development. In a sense, then, psychoanalysis (like cinema) is treated as a "prior discourse," which is being assimilated within an interactive cognitive model.

This process of assimilation is more explicit in Seymour Papert's popular Mindstorms: Children, Computers, and Powerful Ideas . Although firmly grounded in Piaget's model of genetic epistemology, Papert's study also draws on Winnicott's psychoanalytic theory of transitional objects (which mediate between inner psychic reality and the external world) and on theories of computation and artificial intelligence, to explore how the computer (that "Proteus of machines") can challenge our standard assumptions about developmental psychology and learning. In the narrow sense, Papert defines artificial intelligence (AI) as a branch of advanced engineering, which aims at "extending the capacity of machines to perform functions that would be considered intelligent if performed by people." Yet he uses the term in the broader

sensethat is, as a cognitive science, like linguistics and psychology, but one that "draw[s] heavily on theories of computation [of how mathematical and logical operations are performed or of how large masses of coded information are processed] . . . to give concrete form to ideas about thinking that previously might have seemed abstract, even metaphysical." In contrast to deductive and knowledge-based approaches, he claims that computation theory provides "a dynamic model" for how intellectual structures change, and that "while psychologists use ideas from AI to build formal, scientific theories about mental processes, children use the same ideas in a more informal and personal way to think about themselves."21 Thus it is hardly surprising that he also attempts to give "concrete form" to certain psychoanalytic ideas about child development.

At one point Papert speculates that the oedipal crisis (so central to psychoanalysis) might actually accelerate the child's development of conservation (a crucial cognitive ability theorized by Piaget). Usually acquired around the age of seven, conservation enables the child "to understand that objects or quantities are 'conserved' and remain constant despite changes in their appearance (e.g., one cup of milk is the same amount whether poured into a tall, thin glass or a wide, shallow bowl)."22 Observing that such changes in appearance are frequently generated by new contexts or operations that require constant reequilibration, Papert applies these cognitive dynamics not only to abstract numbers and concrete substances like milk, but also to members of the nuclear family:

Conservation might even be derived from the model of a father not quite succeeding in imposing order on the family. It is possible to speculate, though I have no evidence, that the emergence of conservation is related to the child's

oedipal crisis through the salience it gives to this model. I feel on firmer ground in guessing that . . . it is related both to structures that are firmly in place, such as the child's representation of authority figures, and to germs of important mathematical ideas, such as the idea of "cancellation."23

By implying analogic relations between the mathematical idea of cancellation and the oedipal fear of castration, Papert positions the opposing cognitive and psychoanalytic models within a new, larger structure that nevertheless "conserves" Piaget's crucial notion of equilibration. In this way Papert helps us to see the essential role that conservation plays in subject formation, particularly in a culture that fetishizes protean change.

A synthesis of psychoanalytic and cognitive approaches is also attempted in Narratives from the Crib , a fascinating collection of nine complementary analyses (by a linguist, a psychoanalyst, and several developmental psychologists) of the presleep monologues of a two-year-old girl named Emily, as well as of the dialogues she has with her father just beforehand.24 Taped by her parents over a fifteen-month period (between her twenty-first and thirty-sixth months), these amazing discourses reveal the "special status" of narrative "in the integration of affect, cognition, and action"a conclusion with which all nine analysts agree, despite their theoretical differences.25

Integrating linguistic, cognitive, and psychoanalytic perspectives, John Dore provides the broadest and most provocative analysis in Narratives from the Crib in a chapter titled "Monologue as Reenvoicement of Dialogue."26 Exploring the social function of Emily's monologues in the context of the nuclear

family, he claims that they "reenvoice" issues from the nightly presleep dialogues the child has with her father. These infantile monologues, Dore suggests, demonstrate a primal form of intertextuality in language developmenta process that "replaces" (or perhaps mediates between) Skinner's idea of imitation, where children merely repeat what they have heard, and Chomsky's notion of "sentence creativity," where new combinations are generated.27 Borrowing the concept of "reenvoicement" (that is, the combination of "the voices of authority" with "one's own internally persuasive voice") from Bakhtin's theory of dialogism, Dore positions this intertextual process within the social unit of the family as conceptualized by Gregory Batesonthat is, as "a kind of cybernetic system of feedback loops."28 Thus Dore concludes:

Emily's monologues can be viewed as trial-and-error productions, hierarchically organized in terms of certain linguistic units, operating as self-corrective feedback mechanisms, and adapting to related models of language forms used by her parents in the wider system of language they all share. . . . [Thus] any control she may be able to exercise over her monologues is strictly constrained by the properties of the larger family system. . . . Her monologues will inevitably be "maps" of her parents' larger maps.

Or, as Dore puts it more succinctly, "language acquires children as much as children acquire language."29

Providing an "ethnographic" description of the social struggle that takes place during the nightly "scene of putting the child to bed," Dore observes: "The dialogues negotiate the conditions for going to sleep. The central fact for Emily is that she must sleep alone, and the father, whose 'job' [of putting her to sleep] this is, must leave the room." Defining

genre as "a functional format for organizing content, style and structure simultaneously," and claiming that "genre . . . is what most deeply organizes Emily's speech," Dore calls this particular interaction "the sleep-bargaining scenario." As such, he argues, it is "often actualized by a complex weave of genres" and thus is itself a more complex genre (like the novel) that has the capacity to assimilate and restructure others. Within this specific narrative genre, Emily's role is to use language interactively to keep her father from leaving her bedside, "by continually questioning him, eliciting repetitions, crying, pleading and otherwise delaying him."

The emotional significance for Emily here is enormous. It is not only that she may feel abandoned by her parents each time she must sleep; at a critical, transitional point in the collection of our data a baby boy is born into the family. The mother is nursing him, which is apparently why the father is handling Emily at sleep time. All of this contributes to the considerable emotional impetus motivating Emily's talk, in both dialogues and the monologues. . . . I suggest that the emotionally charged style of her monologues is due to these conflicts, which may accelerate her growth.30

Although Dore explains why the father (rather than the mother) is putting Emily to bed, he does not fully explore the significance of this substitutionespecially since the infant usually hears the maternal voice first, even while still in the womb. There is even some empirical evidence that female voices on television are more appealing to preschool spectators than those of malesprobably because they echo that of the mother.31 Building on Lacan's essay "The Mirror Stage," Kaja Silverman observes in The Acoustic Mirror :

The mother performs a crucial role during the subject's early history. She is traditionally the first language

teacher, commentator, and storytellerthe one who first organizes the world linguistically for the child, and first presents it to the Other. The maternal voice also plays a crucial part during the mirror stage, defining and interpreting the reflected image, and "fitting" it to the child. Finally, it provides the acoustic mirror in which the child first hears "itself." The maternal voice is thus complexly bound up in that drama which "decisively projects the formation of the individual into history," and whose "internal thrust is precipitated from insufficiency to anticipation." Indeed, it would seem to be the maternal rather than the paternal voice that initially constitutes the auditory sphere for most children, although it is clearly the latter which comes to predominate within the superego.32

One question that could be raised by this substitution of the father (for the mother) in the sleep-bargaining ritual is whether it might accelerate the introjection of the superego (a process that Freud claimed was rarely successfully accomplished in female subjects).

Nevertheless, in Emily's reenvoicement of the voice of her father, she performs like a precocious Scheherazade, whose desperate situation demands inventiveness and drives her across L. S. Vygotsky's "zone of proximal development" (the gap between what a child performs alone and the level of potential development as determined by adult guidance).33 Her nightly monologues become a form of serial wordplay with a set of social and linguistic rules that enable her to channel her desire and function as a speaking subject; these achievements then help to accelerate her cognitive and emotional development. Vygotsky claims: "The essential attribute of play is a rule that has become a desire. . . . In short, play gives a child a new form of desires . It teaches her to desire by relating her desires to a fictitious 'I,' to her role in the game and its rules. In this way, a child's greatest achieve-

ments are possible in play, achievements that tomorrow will become her basic level of real action and morality."34

Within a cognitive perspective such as this, Freud's description of the child's introjection of the voice of the father as a censorious superego and Lacan's description of the subject's ascension to the symbolic order through the Name-of-the-Father can both be incorporated as pivotal "reequilibrations" involving assimilation and accommodation. Thus, just as Papert credits the oedipal crisis with accelerating the acquisition of certain cognitive skills, apparently Dore credits reenvoicement of dialogues with the father with accelerating the acquisition and regulation of narrative and launching the oedipal plot. Roland Barthes also observes:

Although we know scarcely more about the origins of narrative than we do about the origins of language, it can reasonably be suggested that narrative is contemporaneous with monologue, a creation seemingly posterior to that of dialogue. At all events, . . . it may be significant that it is at the same moment (around the age of three) that the little human "invents" at once sentence, narrative, and the Oedipus.35

Because of its pivotal position at the infant's first entry into narrative, the sleep-bargaining genre becomes a metaphorical analogue for the whole project of narrativea metanarrative like the Arabian Nights , which indeed may be a sophisticated elaboration of the genre. I wonder whether the serial structure and emotional power of other complex narratives are also partly rooted in their intertextual connections with this sleep-bargaining genre. For example, in Marcel Proust's A la recherche du temps perdu , the narrator's primal scene is a sleep-bargaining drame du coucher in which the mother seductively withholds her bedtime kiss; in Doris Lessing's Briefing for a Descent into Hell , the sleep-bargaining

ritual between parents and child is portrayed as the basis of larger political struggles; and in Maquel Puig's Kiss of the Spider Woman , sleep bargaining becomes a potent vehicle for intertextual hybridization, not only between literature and film and between melodrama and propaganda, but also between the rival discourses of Freud and Marx. The metanarrative status of the sleep-bargaining genre may also help to explain why spectators derive so much pleasure from the segmented, serialized structure of movie sequels, video games, and especially television, which functions as a nightly bedtime discourse for millions of viewers. In all of these sleep-bargaining fictions, it is language and its capacity to generate an indefinite number of combinations and an endless flow of narratives that keep the speaker conscious and in control and that postpone sleep as an analogue for premature death.

Within a psychoanalytic model of psycho-sexual development, this sleep-bargaining genre could in turn be perceived as merely a variation on the game of "fort/da," in which the child controls the loss (or potential loss) of a desired object (such as a parent) by using both verbal language and concrete "transitional" objects like toys. "Fort/da" is the famous game of a wooden toy on a string devised by Freud's eighteen-month-old grandson, who repeatedly threw the toy forward saying, "Fort" (gone), and then retrieved it saying, "Da" (back). In both Beyond the Pleasure Principle and The Interpretation of Dreams , Freud stated that this game was the child's means of controlling and thereby gaining pleasure from the otherwise painful absence of his mother: "in their play children repeat everything that has made a great impression on them in real life and . . . in doing so they . . .

make themselves master of the situation."36 He saw his grandson's game as an active means of expressing and thereby binding a complex knot of contradictory feelings. Through this displacement of his feelings about his mother onto the toy, the child was able not only to stop the displeasure caused by her absence, by making the desired object reappear, but also to express the hostility he felt toward her for leaving him, by violently throwing the toy away. Apparently this game strategy was so successful that when the mother died a short time later, the child, Freud claimed, took the loss very well.

In Reading for the Plot , Peter Brooks proposes a theory of reading narrative based on the "master plot" in Beyond the Pleasure Principle ; he describes a movement in Freud's theory "from a postulate of repetition as the assertion of mastery (as in the passage from passivity to activity in the child's game) to a conception whereby repetition works as a process of binding toward the creation of an energetic constant-state situation which will permit the emergence of mastery and the possibility of postponement."37 Within the developmental context of a life-story, this "constant-state situation" could also be read as another example of Piagetian equilibration.

Like many cognitive theorists, Brooks defines narrative as one of the "systems of understanding that we use in our negotiations with reality,"38 yet he draws on the psychoanalytic paradigm to argue that this "dynamic psychic process" is motored by desire. Adopting Freud's "master plot," he claims that all narratives are driven by Eros (the totalizing force that seeks to combine things into new unities and ever greater wholes) and Thanatos (the death instinct that drives toward the end, the proper death). Although frequently treated as antagonists, Brooks emphasizes that Freud's Eros and Thanatos are both conservative forces that try to restore an earlier state of things and thus both inexorably lead to-

ward "quiescence, death, and nonnarratability." In contrast, the middle of the narrativewith its elaborations, suspensions, and repetitionsseeks to prolong life by avoiding the short circuits of a premature or inappropriate death. Thus Brooks claims that "it is no accident that most of the great examples of narrative are long and can occupy our reading time over days or weeks or more" and that the Arabian Nights with its serial structure is a "metaseductive" solution designed "to keep desire alive, to prolong and renew the intersubjective and interlocutionary relation" of the narrative exchange.39

This "master plot" driven by Eros and Thanatos is, I believe, first narrativized (for most subjects) in the nightly sleep-bargaining rituals between parents and childwhether played out in interactive dialogues and games, or in stories told by the parents, or in the child's reenvoicement of these struggles in monologues, tears, and dreams. Dore acknowledges that the sleep-bargaining genre is not necessarily restricted to verbal interaction: "We must appreciate that this entire activity could be accomplished silently; placing her in the crib and exiting through the door could do it. And this scene must indeed be done this way in other cultures, in other families, and perhaps at times in this family. However, the encouragement of talk is a primary ethnographic fact in this family's life."40

I also believe that within our postmodernist culture and at various developmental stages of this ongoing generational struggle between parents and child, other media situated in the home such as television and video games substitute for the parents in those sleep-bargaining rituals and "dialogues

with the father" and thus become primary models for the child's discursive repertoire. This substitution is hardly surprising: according to the National Institute of Mental Health, children spend far more time looking at video screens than interacting with parents or teachers.41 These "talking toys" provide the child both with a compelling multisensory enunciation of the patriarchal symbolic order (what Jerome Bruner calls the culture's "canonicality")42 and with a powerful means of reenvoicing cultural values. Such reenvoicements can be achieved not only through monologues, but also through a dialogic system of intertextuality (involving language, play, and commercial exchange), which positions the child as an active consumer whose desires are directly addressed. Not surprisingly, the "promissory genre" that Dore finds so frequently in the speech of Emily's father during their dialogues recurs as a dominant discursive format of both television commercials (with their repeated promises of pleasure) and video games (with their systems of immediate rewards and punishments). These domesticated mass media thus replace the family as the "collective mind" or the "primary cybernetic system of feedback loops."

In the following chapters I will explore how television and video games teach children to recognize and recombine popular narrative genres and thereby facilitate intertextual reenvoicement. We can only speculate on what kinds of narratives will be generated by such reenvoicements; but already metanarratives like The Arabian Nights and A la recherche du temps perdu are being succeeded by proliferating supersystems such as Super Mario Brothers, Back to the Future , and Teenage Mutant Ninja Turtles with all of their protean sequels, adaptations, and marketing spinoffs.

Like Applebee, Papert, and Dore, I adopt for my project the very strategy of cognitive restructuring I describeby combining psychoanalytic and cognitive models of spectator-

ship and methodologies from various disciplines into a single system, by creating a minisystem of intertextual versions (the conference paper, the journal article, the book),43 and by starting with a case study of a "unique" subject (my son, Victor) and then repositioning that experience intertextually within increasingly larger networks of spectatorship, entertainment, and history.

In a scenario of their early months and years together, the mother's eyes are drawn to the shimmering set, and very soon the eyes of the infant as well. . . . In their very bedroom, the infant is forced through her to confront this third term, the television and its representational practices. Thus the television substitutes itself partly for other institutions and discourses which constitute the Name-of-the-Father.44

When my former collaborator Beverle Houston wrote this paragraph, I was bringing up baby. My son, Victor Aurelio Bautista, was born in November 1982, and we spent many hours at home together in front of that "shimmering set." I decided to observe my son's interactions with television and its effect on his ability to read narrative, and to write what Gregory Ulmer calls a "mystory" (evoking "mystery" and "mastery" as well as biography)that is, "a kind of personal periodic table of cognitive elements" that shapes one's creativity and demonstrates "the equivalences among the discourses of science, popular culture, everyday life, and private experience."45 In this way, I would be responding to Susan Willis's call for "professional women and their children . . . [to] work together in critical pursuits."46

Yet my notes on Victor's interaction with television lack precise dating, partly because I could never bring myself to

the point of total "objective detachment," as Freud did with little Hans (the son of a colleague) in his celebrated case study or with his own grandson in his famous theorization of "fort/da."47 Although our culture might tolerate a male behaviorist like B. F. Skinner experimenting with his own children, a woman doing the same is ordinarily condemned as a "bad mother." As Susan Suleiman has noted, in patriarchal culture and its psychoanalytic literature "the good and even the good-enough (Winnicott) mother is characterized . . . above all by her exclusive and total involvement with her child. . . . Mothers don't write, they are written. "48 Thus, in writing as a mother who studies her child and reads him as a text, I chose to "tender" the book to my sonperhaps as an extension of the parent/child sleep-bargaining dialogue or, as Suleiman suggests, as "a propitiatory offering . . . to appease the crying child" who always protests (at least in the mother's guilt-ridden imagination) when she is writing instead of attending to his needs.49

In attempting such a project, I followed the example of Ruth Weir's ground-breaking 1962 study of her son Anthony's crib talk, a work that also inspired the more "objective" Narratives from the Crib , where the parents collected the tapes and helped to decipher their daughter's language but did not analyze the data.50 Unlike these two studies, which focus primarily on spoken language and present a systematic examination of data, my observations are anecdotal and concern my son's interaction with mass media. Like Papert's description of his childhood experience with gears (the key transitional object that helped to shape and cathect his early mental model of reality) in the foreword to Mindstorms , my records are more ethnographic in nature. Yet I hope that they might also raise questions that warrant further empirical investigation.

Victor was born prematurely at only twenty-eight weeks

of gestation, weighing a little less than two and a half pounds. He spent his first two months in an incubator in the neonatal intensive care unit at UCLA Medical Center in a twenty-four-hour atmosphere of bright lights, loud radio music, and noisy beepers warning of deviant heartbeatsan experience that may have made him particularly receptive to multisensory mass media. My husband and I were able to visit him at least twice a day, and fortunately Victor developed normally, suffering no permanent side effects. Yet because of his "extreme prematurity," Victor was a subject in "Project Infant," a developmental intervention study by Doctors Lela Beckwith and Arthur Parmelee at UCLA, and my own narrative account of the pregnancy and birth was included in The Premature Labor Handbook .51 Thus, the description included here of his interaction with mass media has intertextual relations with these other texts in which Victor already appears as a subject.52

When Victor came home from the hospital at two months, he slept in a small cradle in our bedroom; in the room was a TV set and a large mirrored closet in which the TV image was reflected. Thus, wherever one looked, the TV image was always visible. I would usually nurse Victor in that room, frequently with the television set turned on.

When Victor was around a year old (shortly after he had begun to say recognizable words), when I would push him in his stroller (one of the most effective ways of putting him to sleep) I would listen to his presleep monologues, which frequently consisted of a catalogue of names (Mommy, Daddy, Victor, Sister, Granny), as if he were listing members of a category or paradigm.53 Sometimes the list would include a fictional character from TV like Big Bird.

Shortly after Victor's second birthday we went to a relative's house where he met his cousin Rachel for the first time. As soon as we got home, he ran to the family photo

albums and found Rachel's picture, which he had seen many times before. Since the age of one he had spent a great deal of time going through these photos, which seemed to function for him as a grid of visual signifiersimages defining family and friends and the position of his own imaginary signifier within this social structure. I wondered whether this passion for reading visual images was influenced by his experience of having watched so much television as an infant, during and before the "mirror stage"a crucial step in subject formation theorized by Jacques Lacan, where the infant (between six and eighteen months of age) first recognizes and mistakenly idealizes its own imago (or imaginary signifier) in the mirror, usually next to that of the mother holding it.54 I also wondered what impact the simultaneous experience of TV spectatorship and the mirror stage might have on an infantile viewer: is their connection stronger and more inevitable (than the connection between the mirror stage and film viewing), based as it is not merely on analogy but also on historical juxtaposition, a switch from metaphor to metonymy? And is this effect intensified by having an ordinary mirror present, in which both the TV image and the infantile spectator can be reflected?

Shortly after this incident of finding Rachel's picture, Victor showed similar glee in recognizing the face of Bill Cosby on a billboard and clearly said, "Jell-O," even though the billboard was advertising another product. He had previously seen Cosby on TV commercials for Jell-O; clearly, then, television was a grid for mapping other signifying systems outside the home (both verbal and visual signifiers). Indeed, it was already inaugurating him into advertising discourse as a consuming subject.

Up to about twelve months (when, according to Piaget, "there are no permanent objects, but only perceptual pictures which appear, dissolve, and reappear"),55 Victor's fa-

vorite TV images were the HBO logo, commercials, music videos, and any other images with strong graphics, fast cutting, multicolors, and loud music. During this period, when "infants watch sporadically," his attention had to be captured by aggressive formal elements.56 Gradually over the next six months as he began to pay attention to the television over longer stretches of time, he started taking pleasure in recognizing the images of certain characters who appeared very frequently, such as Michael Jackson in music videos and Big Bird on "Sesame Street."57 It was as if he were adding these figures to the catalogue of names he had recited in his stroller and of faces he had studied in the family albums. He had no trouble recognizing Big Bird as the star: the distinctiveness of his size, shape, and color made him easy to distinguish from other characters.

Whenever the image cut away from Big Bird, Victor would ask with anxiety: "Where Big Bird go?" This question evoked not only Brooks's statement that all narratives are obituaries that account for a death, but also Piaget's observation that "the 'permanence' of an object begins with the action of looking for it when it has disappeared at a certain point A of the visual field."58 It also made me wonder whether early interaction with the televisual image generates a lingering ambiguity between fluid perceptual images and permanent objects. Moreover, Victor's anxiety made me realize that, in learning how to read editing conventions, my son had already experienced the castrating power of the cut. He had no means of mastering that game of presence and absencenot, that is, until he learned how to use the remote control unit, which inaugurated a new, more pleasurable version of "fort/da." Sometime between the age of eighteen and twenty-four months, Victor became very absorbed in playing with the remote control "joystick," as if (like the misrecognition of his own idealized image in the mirror stage)

it enabled him to develop an exaggerated sense of his own motor control and of his own empowerment in the world. Eventually we took the joystick away from him for fear he would break ita remedy that in retrospect seems suspiciously castrating.

Victor's anxiety over an object's disappearance also occurred repeatedly in one of his favorite sleep-bargaining rituals. Practically every night just before we would leave him alone in his own bedroom (where he had been sleeping since the age of six months), my husband or I would carry Victor to the window to look for the moon. Whether it was present or absent, Victor would repeatedly say "Moona" (conflating the English word moon with the Spanish luna , which my husband, a native speaker of Spanish, used in these rituals). It was as if the chanting of this word was magical, like the joystick, for it had the power to create continuity among all the nights when the ritual was performedwhether in English or in Spanish, whether with me or with my husband, in whatever stage of the lunar cycle. On those nights when the moon was not visible, Victor seemed to use the word to call forth its referent, or to fill in for its absence.

At twenty-three months, around the time when Victor was beginning to make sentences, we took him to a movie theater to see Walt Disney's Pinocchio but had to leave because he was more interested in running up and down the aisles than in watching the big screen. In contrast to his experience with television, where he enjoyed considerable latitude in selecting what he would watch (perhaps a bit more than is customary for a child of his age), here he had no control over what images he was seeing; my husband and I chose the movie and the theater, and there was no remote control unit for him to manipulate. It therefore makes perfect sense that he would turn his attention to testing his developing motor skills by interacting with the physical space of the theater.

Children of my generation were usually introduced to the moving image when our parents first took us to the cinema; thus moviegoing tended to remain for us a rich source of fantasy. But to kids like Victor who are raised on television, moviegoing frequently translates into a frightening loss of power. In contrast to television, the oversized movie images and overbearing sounds demand their undivided attention for long stretches of time and deprive them, not only of control over what they perceive, but also of periodic retreat into a comforting domestic background.

The first movie that captured Victor's attention was The Empire Strikes Back (an episode in the Star Wars trilogy), which he watched on television. It was a week when the film had blanket circulation on most of the cable stations, so whenever we changed the channel, we entered a different part of the narrative. This unusual form of segmentation enabled Victor's response to become more interactive.

Applebee maintains that in the interactive mode, "techniques of transactional symbolism" lead us to "judge [a text] step by step, and act on it piecemeal. . . .We qualify, accept, or challenge the argument, offer a new perspective, or simply express our pleasure or disgust." When we take on the role of spectator, in contrast, "poetic techniques ask us to consider a work as a whole"; that is, "we look on, testing our hypotheses about structure and meaning, but we do not rush in to interruptto do so would obscure the relationships and spoil the effect of the whole."59 He claims empirical studies of youngsters' early interactions with stories demonstrate that "young children respond to each incident separately with no rise or fall of interest over long stretches of the plot."60 Or, as the National Institute of Mental Health report puts it, "Young children remember discrete scenes and events better than the relations between the scenes."61 I suspect this disinterest in plot can be explained in

part by the findings of D. S. Hayes and D. W. Birnbaum, who in a 1980 study demonstrated that preschoolers tend to pay more attention to the visual aspects of television and to ignore large portions of the audioa mode of selective spectatorship that undermines the comprehension of linear continuity.62 Summarizing ten years of empirical studies, the National Institute of Mental Health concludes: "At very early ages, children already demonstrate active and selective viewing strategies, for example, watching animation, turning away from dialog they do not understand, turning back when music or sound effects suggest lively action or 'pixillation' (animated activity). Age factors as well as properties of the medium interact to determine how children develop useful viewing strategies."63 Apparently, at age two Victor was not quite ready for the "wholeness of discourse" that cinema required and was far more comfortable with the interactive mode facilitated by the highly segmented structure of television.

Victor enjoyed this segmentation (which can be reproduced with greater spectator control on VCR's and laser disc players) partly because it made it easier for him to recognize his favorite characters. Whenever the Wookie appeared, Victor would say: "Leave it. I want see Wookie." He love this inarticulate id figure, just as he also loved the Cookie Monster on "Sesame Street," Animal on "Muppet Babies," and Slimer on "Ghostbusters." Victor also watched for the castrating patriarch Darth Vader, saying, "He's dark." He loved searching for these two characters, whom he would recognize and name, as if he were mastering their images and the categories to which they belonged. Eventually he asked me to name other characters, even extras, saying: "Who's that? Who's that?" Each time we watched the film, he would add new qualities to each character, as if he were constructing what Roland Barthes calls a "semic code" (a cluster

of adjectival characteristics that are associated with and grouped under a proper name of a character or place).64 First there were proper nouns, next the association with adjectives like "dark," and then he added verbs: "Wookies hug," "Darth Vader talks and walks" (and on "Sesame Street," "the Cookie Monster eats cookies," "the Count counts," and so forth). Applebee observes: "By two-and-a-half, the earliest age at which we have many records, this use of language in the spectator role includes the shaping of experience as well as of language."65 Similarly, in her introduction to Narratives from the Crib , Katherine Nelson points out that all the contributors to the volume agreed that Emily's early monologues helped her make sense out of three domains of experience: not only (1) the outside world of people, things, and events and (2) herself as a speaking/perceiving/thinking/feeling/acting subject, but also (3) language itself with its linguistic and narrative forms.66

Victor began to follow the narrative line when he started watching video tapes on our VCR. He would pick one movie and obsessively watch it over and over, learning all the characters and mastering the narrative, and then move on to anotherin a manner very similar to the way he would later consume home video games. The first movie that he watched obsessively was Gene Kelly's musical version of Jack and the Beanstalk , which softens the oedipal conflict by adding a character who mediates between father and son. (Kelly plays the bean salesman who accompanies Jack on his quest, helping him to best the Giant and cut down the phallic stalk; ultimately he woos Jack's mother and presumably becomes the boy's father.) Even more than in Empire , Victor was most interested in parent/child couplesfathers and sons, mothers and sonsnaming and following them, and worrying whenever any of them disappeared from the screen.

This tape was soon displaced by Tubby the Tuba, Modern

Times, The Circus, The General, Sherlock Jr., Follow that Bird, The Muppets Take Manhattan, The Red Balloon, Dumbo, Lambert the Lion, Pinocchio , and Tom and Jerry Cartoons . Victor would frequently repeat lines of dialogue from these tapes in regular conversations and reconstruct scenes while playing with little plastic toys. Following each viewing, he would ask many questions, especially about the characters' emotions and motives (for example, "Why was the man running after Miss Piggy?" "Why was she angry?"). If he had a book of the same story, after watching the film version he would want my husband or me to read it to him every night before bedtimethe sleep-bargaining ritual. He liked seeing various versions of the same story and took great pleasure in noticing the smallest deviation and in making up his own variations. As Barthes observed: "Rereading is no longer consumption, but play (that play which is the return of the different). If . . . we immediately reread the text, it is in order to obtain, as though under the effect of a drug . . ., not the real text, but a plural text: the same and new."67

This stage of obsessive repetitions through various signifying systems seemed to provide Victor with models for generating his own sentences and stories about events in his own life, and he was especially eager to have these narrative elements incorporated into bedtime stories (whether told by him or by us, his parents) as if (like the chanting of the word moona ) these narratives would assure him of continuity and equilibrium in the midst of growth and change. Echoing Barthes, Brooks claims: "An event gains meaning by its repetition, which is both the recall of an earlier moment and a variation of it: the concept of repetition hovers ambiguously between the idea of reproduction and that of change, forward and backward movement."68 This reenvoicement behavior is consistent with the empirical findings summarized by Applebee: "From a very early age these discussions [of

events important to children] begin to be subsumed within the conventional, culturally provided frame of the story mode; even the two-year-olds studied used at least some of the conventions studied in 70 percent of their stories."69

As soon as Victor began to master the narratives, he started censoring certain tapes that had formerly been his favorites. He claimed that Jack and the Beanstalk had "ugly parts" (the scene where the Giant captures Jack), as did The Muppets Take Manhattan (the part where a mugger chases Miss Piggy in the park, a sequence about which he had asked many questions). He preferred watching animated cartoons, perhaps because their "fluid images" could be more easily distinguished and distanced from "permanent objects" in real life. An exception was "Dennis the Menace," which he preferred to watch in live action rather than in animation, possibly because the farcical violence typical of cartoons is virtually omitted from the live-action series.70 Victor also liked black-and-white silent comedies (what he called "quiet films") by Chaplin and Keaton, possibly for the same reason that he liked cartoonsthat is, because, as in animation, their blatant stylization enabled him to remove the characters and their violent actions from his own sphere. Now at age eight, Victor prefers video games over television, and television shows over video tapes and movies, and still loves to control the joystick while interacting with his two favorite modes of image production. While watching television he enjoys the unpredictability of what will be broadcast, even if it turns out to be a rerun he's already seen. In November 1990, his five favorite TV shows were "The Simpsons," "America's Funniest Home Videos," "Teenage Mutant Ninja Turtles," "Looney Tunes," and "Inspector Gadget."

These observations of Victor's interaction with television made me wonder about the impact of seeing an imaginary world so full of rich visual signifiers before having encountered their referents or acquired verbal language. Although the interiorization of images based on perception and imitation precedes language acquisition in any culture, does early exposure to television accelerate the transformation of mental images into communicative symbols?71 Does it encourage the sliding of the signifier, so that by the time one first encounters, say, an elephant in the zoo, the living animal is merely another signifier for the image already seen on TV in documentaries and animated cartoonsthat is, merely part of the paradigm of elephant signifiers? Does early television exposure lead to the primacy of the visual signifier over the verbal signifier and the referent? Does it help efface the referent in postmodernist culture? Does it contribute to the postmodernist claim that the simulacrum or imitation is preferable to the real?

I also wondered whether early exposure to television accelerates the process described by D. W. Winnicott of "decathecting transitional objects"as when the infant's most cherished teddy bear or blanket loses its privileged status (as the unique symbol of that intermediate territory between inner psychic reality and the external world) by having its meaning "spread out over . . . the whole cultural field." Does the television become a concrete embodiment of that cultural field, in its proliferation of transitional phenomena (both the televisual images and the remote control unit) that help the infant "to accept difference and similarity" as it makes the "journey from the purely subjective to objectivity"?72 Does such use of the television as a purveyor of transitional phenomena help to fetishize the TV image in later

life, that is, by empowering it to play a key role in subsequent versions of the sleep-bargaining ritual, to ally anxiety, to act as a soporific, and to provide pleasure linked with oral eroticism?

Although television may "hail" infants as consuming subjects (as Beverle Houston has argued), are these children not also learning at an early age how to play "fort/da" power games with the imagehow to switch the channel, fast forward, and choose the desired tape? And would this experience not make them far more responsive to the interactive spectatorship offered by video games than to the passive spectatorship and imaginary plenitude offered by cinema? According to Winnicott, what makes play so "immensely exciting . . . is always the precariousness of the interplay of personal psychic reality and the experience of control of actual objects. . . . To control what is outside one has to do things, not simply to think or to wish. . . . Playing is doing."73

Victor's explanation for the popularity of video games that opened this chapter is consistent with Winnicott's definition of play and with the empirical reports gathered by Patricia Marks Greenfield in Mind and Media , who claims that all the children she interviewed (between ages eight and fourteen) "were unanimous in preferring the games to television" and "were also unanimous about the reason: active control." Whereas she concludes that "video games are the first medium to combine visual dynamism with an active participatory role for the child,"74 I believe this combination is already in play on Saturday morning television.

In the chapters that follow I will argue that the widespread introduction of television into the home since the 1950s

has affected the process of subject formation, enabling the television set to function both as a mirror (in the Lacanian sense) and as an ideological state apparatus (in the Althusserian sensethat is, as a social apparatus that transmits and reproduces the dominant ideology, not through blatant propaganda or restrictive censorship imposed by repressive laws and enforced by violent means, but primarily through widely accepted cultural practices, such as religion, education, and the arts).75 Moreover, the particular conventions of American commerical television, with its blatant emphasis on intertextuality, segmentation, and flow and with its pervasive popularity worldwide, have led subjects to see themselves as highly adaptable transformers or sliding signifiersthat is, to perceive their imaginary signifier as marked by an idealized protean malleability rather than by an idealized unity as in the Lacanian matrix. While this protean malleability may have appeared and been promoted in earlier periods, particularly through the transformative media of animated cartoons and comic books and through the mixed form of the reflexive comic novel (which is now perceived, partly under the growing influence of Bakhtin, as having several postmodernist characteristics),76 not until such malleability became a dominant characteristic of a popular mass medium like television did it become a powerful means of reproducing the postmodernist subject. For in being positioned within the home and in assimilating earlier narrative forms such as movies, novels, comic books, and cartoons, the television medium shapes the infant's entry into narrative. Also, by appropriating functions that once were performed by what Althusser considers the most powerful ideological state apparatuses of earlier erasthe family, the education system, and the churchthe television medium has become the most powerful ideological state apparatus in this late phase of postindustrial capitalism.77

These dynamics partly explain why television is so widely perceived as a postmodernist medium, or at least as a medium that contributes to the postmodernist condition, and why, within this context, intertextuality functions as a powerful vehicle of commodity formation. In this process, the newly emerging subject comes to perceive himself or herself as a gendered commodity around which a whole commercial nexus is organizedjust like Garfield, the Muppet Babies, and other TV personalities with whom the child is led to identify. Further, the child comes to believe that this nexus is activated and extended whenever he or she consumes a product. In short, television teaches viewers that commercial interactivity empowers precocious consumers by enabling them to assimilate the world as they buy into the system.

This process of reproducing the postmodernist subject and its dynamic of commercial empowerment is now being intensified and accelerated in home video games, in commercial transmedia supersystems constructed around figures like Teenage Mutant Ninja Turtles, and in multinational corporate mergers like Sony's recent takeover of Columbia Pictures and Matsushita's acquisition of MCA/Universal. In these expanding networks of synergy, connectivity, collectability, restructuring, new world orders (and other postmodernist buzzwords), children, corporations, and countries are learning that transmedia intertextuality is a powerful strategy for survival.