Archive for Jacques Derrida

Why We All Hate Comic Sans

Posted in Pop Culture with tags , , , , , , , , , , on December 14, 2008 by Bonni Rambatan
Mmm, Comic Sans...

Mmm, Comic Sans...

It is a very interesting fact that a single font could create phenomena to such extents, spurring their own hate groups on one side (mostly designers) and being loved by another (mostly amateurs). What is it with Comic Sans? I am of course not asking about typography history or other things that make man’s love-hate relationship with the font contingent to historical events, as many would. Instead, a much more interesting question would be: is there something inside the font itself that makes it possess such a property?

What is typography? Here I would refer again to a Lacanian textual analysis. Is not typography that which is precisely an excess to the meaning of a word — that which remains, rather incessantly, after we get the entire meaning of the word? In this sense, typography may be considered the voice of the movable type, insofar as it is a ladder to get to meaning, but useless after we achieve meaning itself (I am here referring to the definition of voice by Mladen Dolar in his book A Voice and Nothing More).

Good typography, then, like the good art of voicing, may be compared to music, the music of written words — in Lacanian terms, its jouis-sense, enjoyment-in-meaning, enjoy-meant. Is, Comic Sans, then, bad typographical music? Why so? The first thing most of us associate Comic Sans with is childishness, immaturity, and non-professionalism. Comic Sans is thus like an annoying children’s music (it may not be a coincidence that many people I know who loathe the font also do not have that strong an affinity with children). This can be excellent, of course, in the right context.

What is the right context? As the name suggests: comics. Following comic art theory (read with Lacan), comics depict subjects drawn simply or use a lot of shadows to maintain the character’s subjective attachment — to put it simply, a lack, an unregulated place for the object little a, to maintain the little other. Is this not also precisely the case with Comic Sans, that there is too much room for subjective attachment due to its inherent lack in design?

In what sense can we talk about this? Let us now borrow a term from Derrida: that of undecidability. Comic Sans is precisely undecidable on the category it tries to occupy: On one side, there are the more professional fonts: Times New Roman, Helvetica, etc. On the other side, there are the obviously decorative fonts ranging from script-like cursive fonts to Wingdings, with Jokerman and the like somewhere in the middle. Does not Comic Sans lie precisely in the middle — not as a compromise between the two, but as a kind of spectral object that leans towards both ends simultaneously, just as a good Derridean undecidable object would do?

Comic Sans is thus the undecidable object of typography, an undead type. As such, there is a huge gaping void of lack, a spectral appearance of the object-cause of desire that on one hand captures the heart of sixth-grade first-time presenters, and on the other freaks professional designers out.

(But why is my title “Why We All Hate Comic Sans” if I acknowledge that some people love the font? The reason is tautological — is it not, today, to be considered a “we” in the digital age, we have to be more professional and shun Comic Sans for good? We all hate Comic Sans because the big Other does — we must hate Comic Sans.)

I’ll leave you with a video to give you more idea of the undecidability of our undead font. Feel free to comment your thoughts away.

Advertisements

A Plea for Intolerant Politics

Posted in Political Focus with tags , , , , , , , , on September 18, 2008 by Bonni Rambatan

Just yesterday there was the sad news of a beating and sexual harassment of Nong Darol Mahmada, an activist of the Religious Freedom Association (AKKBB) and Facebook friend of mine by the Front for the Defense of Islam (FPI) in a courtroom in Jakarta during FPI’s trial for the “Bloody Monas” incident. And I ask myself a question: have we not had enough?

Everybody today talk about how we must teach the “false/militant/anarchist/fascist/terrorist” groups of Islam to have more tolerance, to know how the real cultural politics of the world works, how today we should all be modern and adapt the liberal politically correct stance of freedom and tolerance. Some, like the JIL, etc, choose to engage in verbal criticism of militant Islam. Others take the softer side of flaunting how beneficially peaceful it is to adapt a fashionable Zen-Buddhist style of spirituality in Islam. Both strive for only one thing: to right the wrongs of a militant Islam and bring them towards the romantic dream of a politically- and spiritually-correct tolerant Muslim utopia.

But why is it all conceived as a problem of a lack of tolerance from a perverted religious belief? Do we not dare to say that this is a problem of a severe flaw in our democratic legal system, a very real political problem instead of an abstract, spiritual one? There are very few things that I think are more miserable than the idea of suggesting a spiritual healing and liberal democracy lessons for such actors of violence. One of them is the idea of preserving these minority militant groups in the name of justice: “Let us tolerate their violence because everyone deserves a chance to speak out!” Is such stupidity not the ultimate proof that all these romantic discussions of religious difference and tolerance do nothing but blur and displace of from the real question: that of politics?

What about restoring the dignity of democratic politics without cultural tolerance? Do we not dare to admit that there are certain limits of democracy, of liberal freedom, that can never be crossed? Why are we today very afraid to admit that liberalism, multiculturalism, pluralism, etc. are actually far from benign sunshine-and-daffodils utopias of universal equality, but itself consist of inherently superior attitudes to those of fundamentalist people? The correct lesson to learn from Derrida is not the common one that strives for more equality by means of deconstruction, but instead an honest one in which one is willing to realize the boundaries of deconstruction and celebrate the hierarchic opposition when it is politically not possible to accept the Other.

We have had enough lessons of tolerance and all those stupid spiritual-correctness. What we need today are strict legal codes of discretion and protection of our citizens. I would be personally severely disappointed if no legal action is taken to defend Nong in her courtroom incident this past Monday. If there is a past that I am missing right now, it would be the past in which the authoritarian ex-president of Indonesia, Suharto, can easily ban organizations at his will. Would it not be nice if the same banning happen right now to all of the anarchist Muslims?