Douglas Coupland

Andrew Tate

• Publisher: Manchester University Press
• Year: 2013
• Print ISBN: 9780719076619
• eBook ISBN: 9781847796738
• Edition: 1
• Topic: History
• Subtopic: European Renaissance History
• Index: History

This book is the first full-length study of Douglas Coupland. The study explores the prolific first decade and a half of Coupland's career, from Generation X: Tales for an Accelerated Culture (1991) to JPod (2006), a period in which he published ten novels and four significant volumes of non-fiction

1
Introduction: Coupland’s contexts

I have always tried to speak with a voice that has no regional character – a voice from nowhere … home to me … is a shared electronic dream of cartoon memories, half-hour sitcoms and national tragedies … I used to think mine was a Pacific Northwest accent, from where I grew up, but then I realized my accent was simply the accent of nowhere – the accent of a person who has no fixed home in their mind.¹ (Life After God, 1994)

Does Douglas Coupland’s fiction ‘speak’ with ‘a voice from nowhere’? Is he a Canadian who strategically chooses to write with a US accent, an involuntary American novelist who happens to hold a Canadian passport or a writer whose narrative concerns transcend national boundaries? The anonymous narrator of Coupland’s short story, ‘In the Desert’ (1994), a wanderer lost in the scorched American wilderness, makes revealing connections between the simulated, late twentieth-century ‘electronic dream’ of shared televisual memory and the dubious coherence of his own life story. This insecurity about the capricious, unstable nature of identity – including a sense of ambivalence about national affiliations – isolates a broader set of issues that are vital, not just for Coupland’s many lonely or alienated characters, but also to the aesthetic and ethical implications of his work.

This book – the first full-length study of Coupland’s writing – explores the prolific first decade and a half of his career, from Generation X: Tales for an Accelerated Culture (1991) to JPod (2006), a period in which he published ten novels and four significant volumes of non-fiction. Since the publication of his debut novel, Coupland has been exploring the textures and traumas of an era that, superficially at least, appears hostile to conviction, community, connection and continuity. Emerging in the last decade of the twentieth century – amidst the absurd contradictions of instantaneous global communication and acute poverty – Coupland’s novels, short stories, essays and visual art have intervened in specifically contemporary debates regarding authenticity, artifice and art.

What place do conventional novels have in an era that has invested so heavily – literally and figuratively – in electronic media and the spectacular forms of film and television? A tacit anxiety about the legitimacy of the word and print culture informs Coupland’s fiction. Microserfs (1995), the novelist’s prescient exploration of the 1990s IT revolution, for example, wrestles with the possibility that its own form is anachronistic: ‘I wonder if we oversentimentalize the power of books’, reflects Daniel Underwood, both a child and architect of the digital age, and the novel’s narrator.² This possibility is amplified in a question asked by Daniel’s mother, fearful that her bibliophile-dependent profession may soon be outmoded: ‘Do you think libraries are going to become obsolete?’ (MS, p. 159).

It has become a critical commonplace simultaneously to credit those raised in the so-called Generation X epoch with a sophisticated visual literacy whilst lamenting an imagined loss of attention span, historical awareness, linguistic aptitude and sense of ethical responsibility. However, Tara Brabazon is surely right when she observes that ‘those born between 1961 and 1981 have endured many (post) youth cultural labels from slackers to the chemical/blank generation and baby busters’ without any careful cultural study of ‘the literacies and popular culture that are the basis of – and for – this imagined and imagining collectivity’.³ Coupland writes from this generational perspective and his work has focused primarily on people of the so-called postmodern epoch who, in Bran Nicol’s terms, ‘have never known reality unframed by mass media and are consequently unable to avoid relating everyday “real” experience to everyday fictional experience, especially that which has been screened’.⁴ Where does this heavily mediated reality leave the possibility for originality or authenticity, for what Ralph Waldo Emerson once described as the desire for an ‘original relation to the universe’?⁵ What kind of literature is possible in an era saturated with instantly accessible, duplicated images?

In recent years, Coupland has returned to his training in the visual arts by creating conceptual, mixed media art for exhibitions including Canada House (2003) and Lost and Gained in Translation (2005); he has also written and performed a one-man play at the Royal Shakespeare Company and co-founded a film production company. Yet his creative work, marked by a strong visual sensibility, has displayed considerable faith in the potential of book culture. The novel, in its evolving, elastic form, has remained Coupland’s principal mode of aesthetic experiment. Nicholas Blincoe is right, however, to emphasize that his fiction does ‘not emerge from a literary tradition’ but ‘from contemporary culture itself’.⁶

This book is structured around thematically focused chapters that consider Coupland’s engagement with narrative, consumer culture, space and religion. The conclusion uses JPod, Coupland’s surreal tenth novel, to re-read aspects of his work and, in particular, his recurrent interest in visions of the future. This introduction locates Coupland’s writing – both his novels and non-fiction – alongside parallel examples of music, film, television and cultural debate of the period. The chapter prioritizes his emergence in the 1990s in relation to the wider X generation phenomenon but also considers issues of reception and thematic and formal development. In most instances, the books have been grouped chronologically, although Life After God and Girlfriend in a Coma (1998) are discussed together primarily on the basis of a shared theme.

Is (Post)modern life rubbish? Generation X: Tales for an Accelerated Culture (1991) and Shampoo Planet (1992)

‘We live small lives on the periphery; we are marginalized and there’s a great deal in which we choose not to participate’, confides Andy Palmer, the sole narrator of Generation X.⁷ Coupland’s debut novel performs the paradoxical task of rendering visible a body of people who primarily define themselves as imperceptible to the culture at large. To become an X person, in these ‘tales for an accelerated culture’, is also to be a member of a disunited generation that resists easy epithets. Andy has quietly stepped away from a life dominated by the perpetual fight for worldly success to live, instead, as a bartender, serving the prosperous in the highly artificial environment of Palm Springs, a wealthy resort on the edge of the Californian desert. In this strange space he connects with Dag and Claire, two similarly overeducated and dissatisfied twenty-somethings.

These desert sojourners are conscious that their experience of the ‘new world’ will always be second-hand – that their era is strewn with the cultural leftovers of countless previous epochs – but they look for meaning amidst the accretions of history. Andy’s opening narrative, as he anticipates sun rise over the San Andreas fault, in precise language peculiarly reminiscent of Imagist poetry, juxtaposes natural splendour with a gross but comic picture. Andy is reluctantly removing unpleasant gloop from his dogs’ noses, suspecting that these animals have been ‘rummaging through the dumpsters out behind the cosmetic surgery center again’ (GX, p. 4). The novel’s multiple images of waste – a recurring motif in Coupland’s fiction, and discussed in more detail in Chapter 3 – anticipate Underworld (1998), Don DeLillo’s vast, visionary novel of American excess. ‘Civilization did not rise and flourish’, states Detwiler, DeLillo’s trash theorist, ‘as men hammered out hunting scenes on bronze gates … with garbage as a noisome offshoot … garbage rose first, inciting people to build a civilization’.⁸ Similarly, Coupland’s characters cope with an accelerated era – and a capitalist culture that necessarily generates ever more waste – by patiently constructing stories out of the ‘garbage’ pile on which their world, literally and figuratively, precariously resides. The ritual of ‘bedtime stories’ shared by Andy, Dag and Claire – autobiographical, amusing and apocalyptic tales – are a response to the junk culture that they have inherited.

Ironically, Coupland’s title has mutated into the most widely recognized generational tag since the 1960s. A flood of newspaper articles, fashion columns and films seized on Generation X as a convenient label to define any youth culture activity that bordered, however timidly, on the unconventional. The trend ignited debate between ostensibly disparate interest groups: marketing gurus, theologians and sociologists appropriated the tag and, with an array of suspect motives, were keen to understand the aspirations and fears of this emergent generation.⁹ Angry and listless, apolitical and environmentally conscious, godless and spiritual are some of the contradictory terms used as shorthand for a whole variety of sensibilities that seemed to define sub-cultures not previously recognized or codified in the popular media.¹⁰ In a significant contribution to cultural debate, Neil Howe and William Strauss explored the specifics of what they termed the ‘13th Generation’ and, later in the 1990s, James Annesley’s Blank Fictions (1998) suggested that a new literary identity was emerging in relation to this culture.¹¹

For some young writers and artists, Generation X signified an empowering designation for a cohort who had grown up without any substantial point of connection beyond their saturation in pop culture. Douglas Rushkoff, editor of The GenX Reader (1994), for example, asserted that using the label was not ‘a cop out’ but ‘a declaration of independence’.¹² ‘We were the first American generation in at least a century to lack a common cause,’ reflects Tom Beaudoin, an American theologian who, like Rushkoff, has unashamedly accepted and deployed the Generation X moniker. For Beaudoin, the lack of a ‘rallying point’ such as the struggle for civil rights and protest against the intervention in Vietnam, campaigns with which ‘baby boomers’, the generation born shortly after the Second World War, had defined a collective identity, prevented his generation from discovering a substantial rationale for affiliation. Westerners who were born in the 1960s and 1970s had no shared political memories – or none that they were old enough to process meaningfully – and consequently this generation ‘reached adulthood in the absence of a theme, and even with a theme of absence’.¹³

For John M. Ulrich, the different uses of the term, particularly since the 1960s, are linked ‘with subcultural negationist practices and their often conflicted relationship to mainstream consumer culture’.¹⁴ The basic plot and narrative sensibility of Coupland’s Generation X echo these countercultural traditions. The novel’s trinity of principal characters displays a visceral dislike of the grasping, aggressive career-driven worlds that they have abandoned but neither are they committed anti-capitalist agitators. Although Coupland does not directly address communism’s demise, the collapse of this ideology provides the defining political context for the novel. The apparent victory of capitalism afforded by the former Soviet Union’s embrace of market economics indicated that the world was now, as Zygmunt Bauman notes, ‘without a collective utopia, without a conscious alternative to itself’.¹⁵ Andy, Dag and Claire are living as ‘last’ men and women in the era that Francis Fukuyama, in an academic article and subsequent best-selling book, famously described, as the ‘end of history’. For Fukuyama, this ‘end’ arrives with the collapse of ‘monarchy, aristocracy, theocracy, fascism [and] communist totalitarianism’ when ‘there are no serious competitors left to liberal democracy’: ‘now, outside the Islamic world, there appears to be a general consensus that accepts liberal democracy’s claims to be the most rational form of government’.¹⁶

The end of communism, in particular, represented for many, the death of a secular heaven. G. P. Lainsbury, in an excellent article, argues that, consciously or otherwise, Coupland’s novel is a ‘meditation on the end of history’.¹⁷ The central characters’ rejection of material acquisitiveness resonates with the dissident cultures that flourished in 1960s America but these characters have neither engaged in political protest nor embraced truly alternative lifestyles. They take a series of ‘McJobs’ (‘low-pay, low-prestige, low-dignity, low-benefit’) and their ambivalence towards capitalism does not encourage them to actively fight its influence (GX, p. 6). Coupland’s novel emerges, in part at least, from an awareness of the disintegration of traditional politics: Generation X explores what Dag names as a crisis associated with ‘a failure of class’ (GX, p. 36). The storytellers, like the majority of Coupland’s protagonists, are from distinctively middle-class, suburban backgrounds; their socio-economic milieu has been one of relative prosperity rather than unqualified financial privilege but they have never had to fear the spectre of poverty. Unlike their parents, however, they cannot effortlessly accommodate themselves to the expectations of everyday bourgeois life: their refusal to pursue traditional careers might be a sign of a rather desultory dissidence but it is also an indication that customary ways of reading class have become more complex. This dimension of the novel was, by Coupland’s confession in his 1995 ‘eulogy’ for Gen X in Details magazine, a response to Paul Fussell’s Class: A Guide through the American Status System (1983), and...

Table of contents

• Cover Page
• Title Page
• Copyright Page
• Dedication
• Contents
• List of abbreviations
• Series editors’ foreword
• Acknowledgements
• 1 Introduction: Coupland’s contexts
• 2 ‘Denarration’ or getting a life: Coupland and narrative
• 3 ‘I am not a target market’: Coupland, consumption and junk culture
• 4 Nowhere, anywhere, somewhere: Coupland and space
• 5 ‘You are the first generation raised without religion’: Coupland and postmodern spirituality
• 6 Conclusion: JPod and Coupland in the future
• Bibliography
• Index