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                                                         Siegfried Kracauer’s mass ornament  57
                           how formerly socialized people are reduced to undifferentiated
                           atoms predates some of Baudrillard’s last writings in which he
                           defines this invalidation of togetherness as a process of telemorphosis.
                           Kracauer’s insightful account of the spatially limited hotel lobby,
                           becomes for Baudrillard a society-wide phenomenon. Reality TV
                           formats that tend to be situated in ‘any enclosed space where an
                           experimental niche or zone of privilege is re-created – the equivalent
                           of an initiatory space where the laws of open society are abolished’
                           (Baudrillard 2005: 191). The enclosed space of the hotel lobby is
                           now replaced by the invalidly together space of the Big Brother
                           compound.



                           Kracauer, travel and Reality TV

                           In the essay ‘Travel and dance’ (first published in 1925), Kracauer
                           turns his attention to the emergence of the modern travel industry.
                           He uses it to illustrate the concealment of non-mediated reality by
                           technologically driven capitalism. As with his concept of the hotel
                           lobby, travel becomes an example of the way in which mass culture
                           only apparently appears to empower when in fact it merely provides
                           experiences to consume in an ultimately empty fashion. Kracauer is
                           much more critical here than Benjamin. He describes how the travel
                           enabled by mass culture is not to be understood in terms of
                           broadening horizons, the experience of other cultures. Instead, it is
                           simply an extension of the same pseudo-novelty that characterizes
                           the commodity form. He establishes this by erecting a distinction
                           between the symbolic experience of the Here and the Beyond of a
                           pre-technological society, and the purely spatial understanding of
                           such a distinction that predominates under capitalism. Kracauer
                           argues that while earlier cultures recognized and cultivated an
                           awareness and a space for an experience of a Beyond (a powerful
                           aesthetic and emotional realm to be found in such spheres as
                           religion and art), in technological society this Beyond is tamed,
                           controlled and enframed: ‘technology becomes an end in itself …
                           space and time must be conquered by the power of the intellect …
                           Radio, telephotography, and so forth – each and every one … serves
                           one single aim: the constitution of a depraved omnipresence within
                           calculable dimensions’ (Kracauer 1995: 70). Once again, the abstrac-
                           tion of the general dominates the physicality of the particular.
                             Under capitalism the potential of the Beyond is replaced by what is
                           merely elsewhere, an elsewhere whose dominant feature is its
                           accessibility: in contrast to the Ineinander (defined as the condition
                           of a reciprocal inter-penetration of the Here and the Beyond)of
                           earlier cultures, modernity posits a Nacheinander an ‘after-each-other’.
                           As a result both the Here and the Beyond are lost. The Here has








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