I know Ben Webster through the Wooden Shoe. He has been the driving force for our weekly movie night, bringing his cinematic expertise and political savvy to the series. Ben is equally friendly as he is brilliant (as you will soon discover), and I'm sure one hell of a librarian too.
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It is worthwhile to reflect on life’s milestones, and when hitting the big 10-year intervals, it seems obligatory. Everyone approaching 30, as I did last month, is barraged with outside inquiries. I will pass. This personal reflection is valuable, but I have done it in private, so will try a different tack here. Perhaps a prejudice hardened over three decades is that against gratuitous public navel-gazing; I believe you used to be able to call it petty-bourgeois individualism. Instead I want to sketch a few thoughts relating the anxiety (or fascination?) of turning 30 to our particular moment in 21st century, postfordist capitalism.
First, a common-place condition at 30 among people I know is a declining material standard of living vis a vis our parents. 30 is a convenient generational marker; it is generally the age when people are supposed to couple off, have kids, and take out a mortgage; it is often about the age our parents were when they had us. Much is made of the supposed moral failings of my generation, always referencing how many of us have boomeranged back to living in our folks’ basements. This is mostly bullshit. We can look instead on the sweep of capitalist restructuring from 1981 to today, in short hand, neoliberalism. This has meant the decimation of social services, stagnation or decline in real wages, rise of debt as a means of maintaining consumer spending and worker discipline, deindustrialization in the US, and the crushing and marginalization of people’s movements. If 30 is the new 20, it has little to do with immaturity, and everything to do with a political economy particularly harsh on young adults. Whereas stability could have been expected by a hard-working, educated 30 year old of generations past, now un(der)employment, crushing debt, and precarious living conditions are the norm. Many of my peers have desperately returned to the university or half-baked entrepreneurial gestures, usually only buying time until the next round of bills come due. The current global crisis has only tightened the screws. This obviously provokes anxiety when middle age is around the corner.
The ideological notion of 30 and of the 30 year old self may continue on autopilot, but the material content is probably gone for good. Yet the flip side (and, historically, one may argue, the root cause) of neoliberal restructuring is the expansion of alternative, autonomous strategies of social reproduction. We may include here collective and co-housing, subversion of the gendered division of labor, independent food production, alternative child-rearing, all-ages venues, etc. The left and its milieu continually elaborates and experiments with these practices, many of which insinuate within mainstream society. The barriers between age-determined divisions, ie 20's & 30's, “student “ or “parent,” tend to weaken. In other words, through the autonomous delinking from capital’s ascribed practices of reproducing labor, we decalibrate age from the standards of capital. 30 as a fetishized, anxious omen- a superego threat to remain passive and isolated, ie successful in capital’s eyes- is possibly weakened by collective rejections of capital’s structuring of our psyches, bodies, and lives. The categories (child, young adult, middle age, senior, 20's, 30's, 40's, etc.) of the life cycle read about in psychology and sociology text books, I conclude, are as much positivist suggestions for subordination to capital’s domination as they are physiological/psychological realities.
So although much of the significance of turning 30 has to do with individual perception, I also feel that it has a small ideological function and material relation to the world. My specific perception of turning 30 in 2011 is inseparable from the cycle of struggle which I began contributing effort to in high school. I suspect this is true of all those coming of age in a movement. Seattle went down my first semester in college, I reached drinking age in time to drown my sorrows during the invasion of Iraq. My participation in the dynamic cycle that is now commonly called the alterglobalization or global justice movement, its evolution and waning, is inseparable from my sense of adulthood, of communal fullness and isolation, of confidence and insecurity. Calendar age loses its hold involved in a movement in close contact with senior citizens and high school kids working for common goals. The waning of a movement hurts and drains, but new expressions of resistance always emerge. I’m no longer a student activist, but now a union member spoiling for a fight, to take one example; Seattle and Iraq are hazy memories, but Egypt and Wisconsin revitalize. If aging and its milestones are associated with resignation, cynicism, and declining expectations, then vigorous collective struggle for a better world may be an elixir of youth. Perhaps my optimism won’t hold up, but this is what I strive towards at the very least as I enter the cultural phenomenon that is one’s 30's.
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