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Laurie Penny on New Girl: not so much a sitcom, more a new front in the war on twee

It's not technically impossible to fight patriarchy in a Hello Kitty thong.

It's not technically impossible to fight patriarchy in a Hello Kitty thong, although it might be a little uncomfortable.

New Girl, Channel 4's flagship US import whose second episode aired last night, is not a sitcom so much as new front in the war on twee. The show stars every lonely child-man's fantasy indie girlfriend, Zooey Deschanel, as a hapless twenty-something who moves in with a group of, can you believe it, men, after breaking up with her boyfriend.

That's the plot. That's the whole of the plot. Cue a succession of lacklustre 20-minute riffs on the theme of boys and girls and how hilariously incompatible we are, during which Deschanel gabbles and twirls around with her candy-coloured skirts tucked into her knickers until female viewers with an ounce of self-respect get an overwhelming urge to rifle through our fix-up bags, find our sparkliest, prettiest make-up pencils, and push them firmly into the wet meat of our eyeballs.

The posters for the show depict Deschanel -- an adult woman whose real-life website is called "Hello Giggles" -- in a pastel tutu and a confused expression arriving in a packing crate, like a kitten waiting to meet her new owners. Treading the fine line between insulting and merely infuriating on dainty ballet pumps, New Girl was created by a woman and designed to appeal to women - Hollywood execs having finally realised that female viewers actually like to watch female leads with real personalities and real emotions.

Enter Jess, a character who seems to have been created, like the plot, by committee, specifically a committee of bored, sexist hipsters rummaging for inspiration in the reject bin of noughties pop culture.

Jess is the sort of manic-pixie-dream-cliche for whom words like 'kooky' and 'zany' were invented. She is precisely what mainstream culture believes a woman with 'personality' looks like: ram together some vintage bird-themed jewelry, wacky accessories, the sort of sunny disposition that wanders around singing little songs all the time, and an overplayed clumsiness - "oops, I fell off my heels!" - that, as several commentators have already noted, is the standard 'flaw' given to lady characters in a universe where women are required to have all the solid, three-dimensional weight of a cigarette paper - and voila, real female personality!

In its conviction that oversized glasses are an adequate substitute for actual character traits, New Girl is hardly guiltier of concessions in the war on twee than hundreds of Shoreditch teenagers. Jess is a two-dimensional caricature of the sort of girl-woman who, in real life, really does wear Hello Kitty thongs and kiddie clips in her hair and bakes endless cupcakes that don't even have any drugs in them.

I have met many iterations of 'that girl', and occasionally I have been her myself -- the girl who lisps and giggles as a way of making the men in the room feel better about the presence of a woman with a job and a mind of her own. When stereotypes are trotted out on television, sometimes we should ask ourselves what roles they play in real life.

It's not just Hollywood that's painfully uninterested in three-dimensional women with complex emotions. In a world where women and girls grow up negotiating a soup of stultifyingly gendered aesthetic cliche, sometimes the best way to tell the world you're hurting really is to cry theatrically and watch Dirty Dancing on repeat. So, we dumb down; we prattle when we could speak our minds; we play retro-cutesy as if to apologise for the modernity and maturity that so often terrifies the men in our lives.

It's not technically impossible to fight patriarchy in a Hello Kitty thong, although it might be a little uncomfortable. The war on twee, however, is a much an aesthetic crusade as it is a feminist one -- and as long as lisping, kiddie-clips and drug-free cupcakes remain in vogue, I'll know which side I am on.

Laurie Penny is a contributing editor to the New Statesman. She is the author of five books, most recently Unspeakable Things.

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From Netflix to rented homes, why are we less interested in ownership?

Instead of owning things, we are renting experiences.

In 2008 the anthropologist Daniel Miller published a book based on an intimate study of 30 households on a single street in south London. The Comfort of Things ­explored the different kinds of relationships people have with what they own.

Miller described a retired couple’s house, cluttered with furniture, framed photographs and knick-knacks accumulated over decades. Down the road, a self-employed man called Malcolm had rented a flat. Malcolm preferred a spartan existence: he kept his belongings in storage, the better to travel at short notice, and conducted as much as possible of his life online. His home was his email address. His central material possession was his laptop.

Today, we are living more like the laptop warrior than the retired couple. Increasingly, our possessions are stored in the cloud or on a distant server. Just as we had grown accustomed to the idea of owning music in the form of data, we are now getting used to not owning it at all. In television, too, we stream instead of buy the latest drama series; when people use the term “box set” they are rarely referring to a box of discs on a shelf in the living room. Everything solid is melting into wifi.

Instead of owning things, we are renting experiences. The proliferation of mobile apps enables us to source or supply whatever we want, for short periods, more easily than ever before. The “sharing economy” is not about sharing, however. I encourage my three-year-old daughter to share her toys with her little brother; I don’t suggest that she charge him an hourly fee for doing so. A better name for it is the Paygo (pay-as-you-go) economy.

The Paygo economy combines two intertwined phenomena: the rise of renting and the decline of stuff. If you are in your twenties and unburdened by wealth you may already have accepted that you will always be in hock to a landlord. If you are in the market for a car, you will probably be thinking about leasing it, or joining a car club, or waiting until Google makes car ownership obsolete. There are even apps that allow you to rent a dog rather than take on the responsibility of owning one.

A world in which we own less and rent more is not necessarily one in which consumers are empowered. You never really own the electronic versions of a book or a film – you can’t lend them to a friend or sell them on – because the publisher retains its rights over them. Even our photos aren’t ours any longer: they are owned by corporations that scrape them for data that can be sold. In a recent article, the Financial Times journalist Izabella Kaminska argued that “ownership of nothing and the rental of everything represents . . . the return of an authoritarian and feudalistic society”.

The Paygo economy is changing our relationships with each other and with ourselves. Possessions form part of what the marketing academic Russell Belk calls “the extended self”. In Daniel Miller’s book, he describes how objects, however trivial, can embody relationships. Each household’s collection of stuff – tacky souvenirs, CDs we borrowed and never gave back – forms a constellation of personal significance. Post-materialism does not equate with spiritual enrichment. “Usually the closer our relationships with objects,” Miller writes, “the closer our relationships are with people.”

Human beings have a deep-seated tendency to imbue physical items with the ­essence of their owner. Hence the market for rock-star memorabilia: an old guitar that has been played by John Lennon is more valuable, and more revered, than a new replica that has not.

We apply this intuition even to money, the units of which are, by definition, interchangeable. Psychologists who study “essentialism” have found that people are less likely to recommend that stolen or lost cash be returned when it has subsequently been deposited in a bank account, as opposed to remaining in paper notes.

When things evaporate, so does ­meaning. A fetish for owning things connects to a yearning to retain a distinct identity in the face of change. Japan has been economically stagnant for decades and, as a result (and perhaps a cause), has preserved a set of idiosyncratic social norms, at odds with the rest of the developed world. One of these is a strong preference for owning music in a physical form: 85 per cent of the music bought in this technologically advanced society is on CD or vinyl. Japan is also the last developed country to rely on fax machines. A fax, unlike an email or the past, is something you can hold on to.

One way of framing the central arguments of British politics is that they are about the rights of owners versus renters – and not just in the sense of home ownership. Long-standing Labour members believe they own the party, and are outraged both by Momentum clicktivists and £3 voters. What appals many who voted Leave in the EU referendum is the thought that migrants can, in effect, rent a livelihood from the UK, treating the country as a giant Airbnb host. They want to know if this is still their country, or if they are now merely tenants of it.

Most younger voters chose Remain, but relatively few of them voted. That was a function of their lack of home ownership as much as age: millennials who rent are nearly half as likely to vote in elections as their peers who have managed to get on to the property ladder. This is partly a product of the mundane business of spending enough time in one place to get on the electoral roll, but it nonetheless suggests that renters form weaker bonds with the society in which they live.

For centuries, what we own has been an important way of placing ourselves in relation to those around us. The 18th-century curiosity cabinet was a collection of objects used to display the erudition and refinement of its owner. In the 20th century, houses became showcases. Your curtains, your car and your choice of decor said who you were or wanted to be. This was the era of what Thorstein Veblen called “conspicuous consumption”. In the Paygo economy, we will have fewer things of our own to ­display, as our possessions dematerialise and we rent more of what we need.

Despite all this, human nature has not changed: we are still apes with status anxiety, endlessly preoccupied by our position in any given hierarchy, eager for ways to convey our aspirations and allegiances. So we find other ways to signal. Rather than deploy what we own to say who we are, we use our photo streams and status updates to show it, even going so far as to arrange our meals and holidays with the aim of generating impressive on-brand content.

The vacuum of meaning opened up by the disappearance of stuff may even have increased the stridency of our political debate. One way I can let people know who I am is by loudly asserting my membership of a political tribe.

If I can’t show off my possessions, I will show off my beliefs.

Ian Leslie is the author of “Curious: the Desire to Know and Why Your Future Depends on It” (Quercus)

Ian Leslie is a writer, author of CURIOUS: The Desire to Know and Why Your Future Depends On It, and writer/presenter of BBC R4's Before They Were Famous.

This article first appeared in the 16 February 2017 issue of the New Statesman, The New Times