Imitation is the sincerest form of flattery; indeed, it is a trait seen in abundance across almost all life forms on Earth. While there are sophisticated ways in which imitation occurs in animals, plants and microorganisms, this is mostly a form of mimicry that has evolved as an evolutionary response. On the other hand, humans have taken imitation to a whole new level, even treating it as an art form. Practitioners of this fine skill defend their ilk arguing that some of the best works in history resulted from some type of appropriation, and that it has acquired a negative reputation only recently, as the importance of individualism rose in Western culture that emphasised original creation over reproduction. As a consequence, though appropriation and plagiarism are similar terms, they now have more distinct definitions, with the latter a punishable offence in many places. Then there’s the tricky issue of cultural appropriation, where elements such as behaviour, practices and language of a community or group are used outside of their context by people largely unfamiliar with those elements, resulting in misrepresentation, distortion and perpetuation of stereotypes.
Beyond these definitions are some other uses that vary from crass to subtle. An example of the former is appropriation of a person’s identity by political parties for electoral gains, and to project a particular image of themselves. People who are no more are often chosen for this purpose as there will neither be any resistance nor any permissions to take (unless a trust, foundation or estate of the person exists, in which case that person is probably not chosen), making them soft targets. This process could thus be described as ‘posthumous usurpation’, and could have deleterious effects on both the legacy of the person, as well as the future of the country, state or city – perceptions that are moulded in such a fashion tend to persist in the popular imagination, and cannot be easily undone. A person’s identity that is a complex representation and cultivation over a lifetime is forthwith trivialised in an instant.
A subtle but common type of appropriation takes place when a ‘distant acquaintance’ – a person with whom there was some interaction in the past, but little to no contact with since – becomes famous. All sorts of memories and nostalgia come flooding back at that moment, as a connection is attempted to be made to the now famous person. Childhood and educational associations are perhaps the most common when bragging rights are sought – “I studied in the same school”, “I sat next to the person in class”, “We were best friends while we grew up” – these phrases are all uttered at the drop of a hat. These reactions also arise when the media tries to build a emotional narrative arc around the famous person, by contacting the aforementioned acquaintances, and also teachers and professors. The latter fondly reminisce about ‘their’ student, offering rare insights into their psyche – how the person was “a very bright student”, “always participated in extra-curricular activities” – and sharing prognostications of the eventual success they had foreseen – “I knew fame would come”, “The environment we have created is conducive to success”. And the famous person remains oblivious to all this appropriation.
With the rise of social media, sharing information has become ridiculously simple and quick. Opinions can be disseminated without proper analysis, paving the way for appropriation without limits. It therefore becomes imperative that we step back for a moment and restrain ourselves from jumping onto the imitation bandwagon, which has the potential to roll like a juggernaut, crushing everything in its wake. Modern technology is providing an impetus for replication on a grand scale; it is up to us to define the limits so it is used for the right things.