Amodern-journal has a massive special issue on Network Archaeology out now. I was also interviewed for the collection that followed up on the Miami University last year’s conference of the same theme.
Other new publications include a piece from last year. The first version of this paper on dust (Dust and Exhaustion: The Labor of Media Materialism) was given as a keynote for the Canadian Communication Association annual conference in 2012 at Wilfrid Laurier University. Some smaller variations came out in Depletion Design as well as in Artnodes-magazine. This is however a rather long stand-alone piece which narrates through “dust” themes of non-human materialism, digital culture, work and exhaustion: it picks up on themes of exhaustion and nanoparticles, as much as the metal and mining aspects which contribute to the scale in which we can expand our ideas concerning materiality of media culture. Below the first beats of the text.
“Each particle of dust carries with it a unique vision of matter, movement, collectivity, interaction, affect, differentiation, composition and infinite darkness” — Reza Negarestani, Cyclonopedia
I. Dust — The Non-Thing
There is something poetic about dust. It is the stuff of fairy tales, stories of deserted places; of attics and dunes, of places from so long ago they seem to have never existed. Dusty books — the time of the archive that layers slowly on shelves and manuscripts. Marcel Duchamp’s 1920s Large Glass was a compilation of dust. In a way, he allowed dust to do the work: a temporal, slow compiling by the non-human particles as a work of art installed at the museum, “a purposeful inactivity.”  Dust can transform, even if it can itself easily escape any grip. It is amorphous, even metamorphic, in the manner Steven Connor describes.  There is also a lot of it. It can be done and dusted, removed from sight and forgotten — in need of no further attention. Nanoparticles are everywhere and form societies unseen and unheard of, yet they conglomerate on a scale unimaginable to human beings. We are a minority. They have their say on human things, and cover what we leave behind intentionally or by accident — obsolescent technologies, wrecks, monuments — which remind us not only of these things themselves but of the gradual sedimentation of dust. Dust marks the temporality of matter, a processual materiality of piling up, sedimenting, and — through its own million-year process — transformations of solids to ephemeral and back. It swarms and overwhelms, exhausts and clouds. “Breathe as deeply as you will, dust will never be depleted.” 
There is something poetic and sometimes even romantic about lack of breath. Lung diseases are after all a sign of the delicate soul, and have a long cultural history. Tuberculosis features in a vast range of examples from a Puccini opera to Thomas Mann’s The Magic Mountain (1924). The pale tuberculotic body feeds towards the mythical airiness of lungs, blocked by the disease. It is as if tuberculosis releases the body from matter: “TB is disintegration, febrilization, dematerialization; it is a disease of liquids — the body turning to phlegm and mucus and sputum and, finally, blood — and of air, of the need for better air.”  But the lung-diseased body is easily exhausted, lacking in air, gasping for it. It is a tired body, and tiredness is one key trajectory we should be following as well: a laboring body.
This is a text about dust as well as exhaustion: about non-human particles as well as labor. It takes small things like dust as one vector for its argument, and as a vehicle in the manner of which we sometimes think through objects. Dust is, however, not quite an object, not in the intuitive sense that objects are supposed to be easily graspable. It does not fit the hand, even if it covers vast terrains. It is more environmental and better characterized as a milieu. Well, almost a milieu: we rarely count it among things that matter, but what if we did? What if we followed dust as a trajectory for theory — theory that is concerned with materiality and media? What if dust is one way to do “dirt research”: a mode of inquiry that crosses institutions and disciplines, and forces us to think of questions of design as enveloped in a complex ecology of economy, environment, work, and skill. Dirt brings noise, as Ned Rossiter reminds us, and dirt research can be understood “as a transversal mode of knowledge production [that] necessarily encounters conflict of various kinds: geocultural, social, political and epistemological.”
I am writing a chapter for the Routledge Companion to British Media History. It’s on media archaeology, and I try to offer some insights to how we can decipher British media history through contemporary media arts. This is what I call a minor perspective to media history of Britain – often such a glorified master narrative.
This is just a brief glimpse to the beginning of the chapter. The book should be out in 2014.
Media Archaeology: From Turing to Abbey Road, Kentish Radar Stations to Bletchley Park
British media history has many great stories to tell. It has been one of the biggest inspirations for a range of accounts and for scholars that have tried to decipher the main trends of the media of modernity; from the nineteenth century establishment of standardized mail to the twentieth century Britain of the BBC that, for instance, for this author became a central symbol when he turned on the television in 1980s Finland. BBC content traveled across national boundaries, both in the structural form it provided for public broadcasting as well as through Bergerac and the FA Cup Finals over the years. British exports from television to microcomputing continued, and have established such a status that writing Britain into media history is rather redundant. It is already there, and always was there; even before actual media technologies became subsumed into the consolidated consensus about media as mass media emerged. Indeed, Britain was already there with its investment in transatlantic cables as well as pioneering scientific inquiries, in electricity and electromagnetism, prehistories of computing from Babbage to Turing and so forth. Early on, British media history was already transnational, like the transatlantic cables and telegraph clicks. It is irreducible to a simple national story, and more like something that presents an interesting case for consideration in relation to both the master narratives and the minor themes of media history.
If you are serious about speculative realism, or object-oriented, perhaps you should consider this instead.
Martin Howse, Diff in June, Link Editions, Brescia 2013. Soft cover, 740 pp., ISBN 9781291503593
Martin Howse’s weird data archaeology delivers its own set of speculations concerning a more media-specific non-human perspective that opens up the object in alternative ways. If the computer speaks it definitely sounds a bit different than narratives of philosophical discourse. This is data archaeology becoming media epistemology becoming a speculative artistic practice into onto-epistemologies. If this is forensics, it is a twisted sort where the computer self-records and narrates its own little day in the life.
“Diff in June” tells a day in the life of a personal computer, written by itself in its own language, as a sort of private log or intimate diary focused on every single change to the data on its hard disk. Using a small custom script, for the entire month of June 2011 Martin Howse registered each chunk of data which had changed within the file system from the previous day’s image. Excluding binary data, one day’s sedimentation has been published in this book, a novel of data archaeology in progress tracking the overt and the covert, merging the legal and illegal, personal and administrative, source code and frozen systematics.”
For those those interested in Howse’s earlier projects and collaborations, check out the interview we did in Berlin some years ago.
There is a new book on digital art, archives, preservation and memory out now. Edited by Annet Dekker, Speculative Scenarios, or what will happen to digital art in the (near) future? is an interesting and again timely take on some of the issues that connect media studies with archival specialists, cultural heritage with contemporary digital art practices. There are several great writers in the collection. You can find it online here and a printed version is out soonish too.
On the publisher website, the book is described as follows:
“There is a growing understanding of the use of technological tools for dissemination or mediation in the museum, but artistic experiences that are facilitated by new technologies are less familiar. Whereas the artworks’ presentation equipment becomes obsolete and software updates change settings and data feeds that are used in artworks, the language and theory relating to these works is still being formulated. To better produce, present and preserve digital works, an understanding of their history and the material is required to undertake any in-depth inquiry into the subject. In an attempt to fill some gaps the authors in this publication discuss digital aesthetics, the notion of the archive and the function of social memory. These essays and interviews are punctuated by three future scenarios in which the authors speculate on the role and function of digital arts, artists and art organisations.”
I was interviewed for the book and I talked about topics from zombie media to media archaeology & time, from the media archaeological fundus in Berlin to issues of the social. “In a way, practices – or one could say cultural techniques – of memory are actually what create the social. Perhaps the social doesn’t even exist without the various ways in which memory is sustained, articulated, archived, controlled, passed on, distributed, received, and remixed.”
“Yes I will” – “No, it is not something worthwhile”.
I’ve been going back and forth for a while whether I will try to expand my ideas concerning “geology of media” into some sort of a book or not. Without having reached a conclusion, I have however been giving talks on the topic the past times. Here is one – as video – from Bochum from the very good General Ecology-event Erich Horl organised.
There is a very nice brief biography of Gilbert Simondon online now. Besides shedding light on some aspects of his life, I was struck by this wonderful nugget of information. “In a technology workshop he created a television receiver in the basement of the school, which existed from 1953 to 1955.” We dont know if it worked, or to what channel Simondon tuned into but perhaps that is less of a concern.
What makes the case Simondon even more interesting is this involvement with hands-on tinkering. This was during his period as a teacher Lycée Descartes in Tours, where besides philosophy the thinker of individuation seemed to be interested in getting the channels in proper receiving order. What’s fascinating – and surely a good research topic for someone media archaeologically inclined – is this entanglement of philosophy with concrete technological practice in some thinkers’ lives. It was a surprise to some that Friedrich Kittler had built his own synthetiser in the 1970s but even more so one would imagine this piece of information about Simondon and TV.
With a bit of meditation, of course this is not so surprising. He was interested and researching various scientific topics, such as psychophysiology. He knew his mechanics and thermodynamics. And as we know, his philosophy is so centrally about technics. His research encompassed also more scientific aspects and he was able to install an electrocardiogram by himself. And yet, it was not that he was all completely about scientism. Quite the contrary, when you consider this lovely quote from him:
“At the level of method, science is never a feudal lord ruling over a vassal philosophy; rather, it is a relation between the spontaneous and the reflective. The spontaneous governs the reflective, as in scientism, only when the reflective activity is not contemporaneous with the spontaneous activity.”
But of course in the light of debates about knowledge and practice, we need to think what forms of alternative “philosophy” such experiments in technology could be. Can we think of extending philosophical investigations into practices of engineering and technology — with media archaeological inspiration for modern day critical engineers and circuit benders to be found in such philosophical tinkerers? Besides the focus on individuation as a key, leading theme of his writing, this attitude can also lead to insights on how to think technology. In his later research Simondon was engaged in laboratory work, where also issues of how to understand technology popped up. Besides his own extensive writings on the topic, consider then how the Lab definition of the term might be seen as a creative way of orienting ones thoughts:
““(…) This topic has been proposed for reflection by the members of the seminar to try to reach a logic of technology that is neither an empirical technique or a science, but an understanding of normal and accidental functional relationships.”
Perhaps there is something there already — in the idea of variation hidden inside that definition. Perhaps there is something in the logic of technology that resonates with the immanent conditioning forces of technology in relation to capacities of perception, sensation and memory – a whole field of interest not only the media archaeologist but also to the analyst of cultural techniques of cognitive capitalism.
Erkki Huhtamo once referred to Paul Demarinis as a thinkerer – a neologism that combines tinkering and thinking. I think the term could be broadened out to figures such as Simondon too: a thinkerer-media theorist.
Huhtamo wrote a book on the moving panorama - Illusions in Motion – and here is an interview with him. So if media archaeology is what keeps you up all nights, dig in.
And if you are a lucky one, and in Paris, here is something connected. Below a press release of an exhibition endorsed by Huhtamo. The text below is from his keyboard.
Where Curiosity Cabinets, Dioramas, and Augmented Realities Meet (Erkki Huhtamo)
If you happen to be in Paris between now and the end of June, make sure not to miss the exhibition Virtualia: Fééries Numeriques, an unusual event featuring works by Jean-Paul Favand, collector, artist, “natural magician,” and the founder of the Musée des Arts Forains (Museum of Fairground Arts, Paris – Bercy). For years, Favand has been designing extraordinary exhibits for his huge museum. Using original objects from his collection as backdrops and projection surfaces, he has been turning then into magnificent animated spectacles by means of digital projections, or “video mapping.”
With his team of technical experts, Favand has created an outstanding mastery in this emerging field. However, there has been a problem: Musée des Art Forains is a private museum. Although it is open for banquets and organized events all year around, the general public is only able to visit it a few times a year on special occasions. It is therefore not so easy to experience its sumptuous displays that combine traditional fairgrounds and digital magic in the spirit of the Cabinets Fantastiques of the past.
For the first time, Favand has brought his imagination out of the museum, displaying his creations at the Centre des arts d’Enghien-les-Bains near Paris (a 15-minute train ride from Gare du Nord). What one experiences at Enghien-les-Bains, an idyllic lakeside resort town that seems very far from the French capital, is a series of curious and inspiring works one is tempted to call media archaeological. Although they use ideas of Favand’s museum displays and exhibits, that are also entirely new.
At first look the exhibition seems eclectic, but one soon discovers the common spirit behind everything. There are found objects like a Japanese doll, unusual pieces of wood, and a Chinese stone slab inserted in a wooden frame, all animated by projections. There are also two unique diorama canvases from Favand’s collection. They were originally displayed by a nineteenth-century touring show named Théatre Mécanique Morieux de Paris. Its remains were discovered some years ago and bought by Favand. A once so popular but lost medium re-emerges at Enghien-les-Bains, restored by Favand’s team of experts. Already experiencing the dioramas and their effects is worth the visit.
But there is more: the exhibition also includes a mechanical spectacle named La Fete du Soleil (the Festival of the Sun), also from the repertory of the Théatre Morieux. Ingenious mechanical marionettes traverse the scene, brought to life by digital projections. It is not possible to discuss all the exhibits here, but I would like finish be mentioning a favorite of mine, an interactive display that allows the visitor to manipulate a digital 3D simulation of a seemingly ordinary stone, much like the stones that form the pavements of Village de Bercy, a popular destination in the heart of Paris. No-one seems to pay any attention to them, except Favand.
This exhibit takes us to the heart of Favand’s art: whether it uses antique objects, found pieces of naturalia, or digital and interactive displays, it constitutes an extended act of looking. Favand persuades the spectator to stop and wonder. He seems to say: there is nothing prosaic or boring; everything is saturated with meanings and experiences; the task is to stop, pay attention, and wonder. Virtualia does exactly that. Its exhibits are not as spectacular as the ones at his museum (the exhibition hall at Enghien-les-Bains is rather limited), but the spirit animating them is the same. Go and see yourself!
Neural – one of my favourite publications in the media arts, theory and sound field – published a short review of my What is Media Archaeology? Read it now online.
One of my interests of the recent times has been “microtemporality”. This interest has been spurred both by Wolfgang Ernst’s media archaeological theory and publications such as Axel Volmar’s 2009 edited volume on time-critical media. Indeed, notions of microtemporality offer ways to understand the technical conditioning of social/cultural processes on a level that is irreducible to the phenomenological. With different emphases to those of Ernst’s I know that for instance Katherine Hayles is nowadays looking at algorithmic trading from the temporal perspective too and Mark Hansen is from a more Whitehead perspective investigating ubiquitous media environments and that what escapes conscious cognition. See also Shintaro Miyazaki on these topics through the concept of Algorhythmics in Computational Culture.
In the midst of my own research into different temporalities that media archaeology offers, as well as network times/politics, I wanted to conduct a mini-interview with Wolfgang Ernst. Hence, please find below Wolfgang Ernst, responding to my question “what is time-critical media and microtemporality?”
“Technological media have a distinct quality: They are in their medium-being only in operation (“under current”). This specificity makes them especially sensitive to micro-temporal intrusion, irritation and manipulation – much more than previous cultural techniques like alphabetic writing which became time-critical only when electrically coded into telegraphy.
It was Gotthold Ephraim Lessing who in his treatise on the comparative aesthetics of poetry and visual arts Laokoon in 1766 identified what the called the “pregnant moment” in the representation of action. In electronic television the exact synchronisation, thus timing, of signals becomes crucial for the human aisthesis of image perception indeed. With techno-mathematical computing where minimal temporal moments become critical for the success of the whole process of internal calculation and human-machine communication (“interrupt”), time-criticality becomes a new object of epistemological attention in the economy of knowledge. When culture is rather counted than narrated, time-criticality needs to be focussed by process-oriented (thus dynamic) media archaeology.
Time-criticality in its media-technological context does not refer to a philosophical or critique of contemporary politics or ethics but rather to a special class of events where exact timing and the temporal momentum is “decisive” for the processes to take place and succeed at all. In its ancient Greek sense, crisis refers to the chances of decision, with its temporal form being an impulse rather than a duration or narrative – kairotic time. Kairos – the ancient Greek god of the decisive moment – becomes proverbial in post-modern just-in-time production in both industry and technologies, as well as in deadly situations like antiaircraft prediction in Second World War.
In its etymological roots, “time” itself refers to divisions of continuity, to the cutting edge. Apart from its long aesthetic tradition, the cultural impact of time-criticality escalates with (and within) technological media, starting from photographic exposure time which almost shrank towards zero. Signals which are operated with electronic speed can hardly be followed by human consciousness like, for example, symbols (printed letters) in textual reading. When signal transfer happens below human sensation, it can be spotted only by time-critical observation. For subliminal events the true archaeologist of time-critical knowledge are technical media themselves; only with the emergence of hightly sensitive measuring instruments since the 19th century time-critical processes like the runtime of signals within human nerves became analyzable at all.”