In this video, myself and Ryan Bishop talk a bit more about what the new research group (or office) Archaeologies of Media and Technology does and how it sits as part of the research and practice at Winchester School of Art.
In addition, a new interview with me (conducted by Thais Aragão) is now online and available in English and in Portuguese. The interview is focused on AMT as a platform for practice and theory and how it connects to themes in media archaeology and digital culture research.
You can find AMT online at: http://www.southampton.ac.uk/amt/
and on Twitter at @amt_office
The site for our new research group, AMT (Archaeologies of Media and Technology) is now live: http://www.southampton.ac.uk/amt/.
Directed by myself and Ryan Bishop, AMT is located at the Winchester School of Art and is an “office for media theory and speculative practice in art & design”.
We are on Twitter as @amt_office and here’s the short description of what AMT stands for:
Amt – (German) an administrative unit, office
Also: Airy Mean Time, a time standard used for timekeeping on Mars
Archaeologies of Media and Technology (AMT) is a research group that approaches technology and media writ large through their links to science, art, visual culture and critical theory with a strong emphasis on artistic practices. We investigate the conditions of existence of contemporary media technologies through design and art, in relation to both contemporary culture and cultural heritage with an eye toward the future.
The group will kick off with a range of activities after the summer including a small launch event planned tentatively for October even if we are already now involved in many things happening. The group builds on earlier work we have done with the transmediale-festival as well as many other links both in the School, in the UK and internationally. We have hosted various talks in these fields in the past years, including by Shannon Mattern, Alex Galloway, Lawrence Grossberg, Laurence Rickels, Olga Goriunova, Tony Sampson, Joanna Zylinska, Shintaro Miyazaki, Victor Burgin, Esther Milne, Pasi Valiaho and many others. We have hosted events such as Media Theory in Transit and The Image of the Network.
This week Linda Hilfling is giving an artist talk “Adding to the Paradox.”
We will post more info during and after summer with events at WSA and through projects with our international friends and partners!
Times Higher Education has published a very good piece on the corporate university, UK. This does not refer to any particular university (despite this being a personal narrative of one person, opting to quit because “universities are killing off integrity, honesty and mutual support”) but the corporatization of the UK system.
What the piece does so well is showing the transversal links between macroeconomic policies and the microsociological everyday life at universities. The economic free market principles (which actually are not just about free markets, but to me about more meticulous wealth accumulation and political credit accumulation) are also felt in the various affective responses and moods that characterise university life.
Corporate capitalism works through a modulation of affects, and it does not feel particularly good. Read the piece to get one excellent insight to UK academia.
I am reading a lovely book which in proper summer reading style is not directly linked to anything I am working on at the moment. It is more about the luxury of reading something interesting.
Jonathan Bloom’s Paper Before Print (ironically “out of print”) focuses on paper especially in the early Islamic world, and hence besides expanding the narratives of writing, textuality and mediality outside the usual story of the West, it also goes deeper into questions of materiality.
For us, the question of matter of media is one of chemicals and scientific processes. This also includes the story of paper, whcih besides the platform of modern bureaucracy is also one of environmental pollution and waste.
Bloom’s book is a great read and reminds of something rather pertinent, considering the book in relation to materiality of the medium of writing but also to the question of bureaucracy. Indeed, it was in the context of bureaucratic necessity that the Muslim world turned to paper – the increasing need to write things down. As such it relates to a longer history of cultural techniques of notating systems where the symbolic act of writing expands to the wider milieu in which writing can become possible – but it also expands to the cultural techniques of administration and bureaucracy.
So unlike our modern sphere of admin, Bloom reminds on one important thing. For instance in the growing bureaucratic mechanism of the Abbasid Empire since the ninth century, with its centre in Baghdad, administration was a style. It had to have style. In Bloom’s words, reminding of what we have lost in our repetitious, grey, in a different way standardised world of everyday writing: “In this bureaucratic world, official documents were increasingly judged not only by their contents but also by the elegance of the wording and the cleverness of hidden allusions in the text.” (106)
Imagine an admin email from the Faculty Human Resources written in astonishing beauty, and with that witty little allusion between the lines; imagine if there would be rhetorical style and the thrill of reading while indulging in Module Report Forms; what if your manager would next time surprise with such cunning puns that you could not but eagerly wait for the next top-down announcement?
Oh corporate bureaucracy. You are so horrible but why are you also dull and uninspiring?
With tongue in cheek, I call it object-oriented-madness. Collections of lists, notes, polaroids: of objects, newspapers, series after series, accompanied with measuring devices of various sorts (time measurement, geiger counter, and so forth). Even empty places, room corners, merit wide explanations and commentaries.
Horst Ademeit’s Secret Universe is like a diary of madness, illustrating some of the classical symptoms found often in medical case studies – and of continous interest to media theorists: they are not only personal/social symptoms, but socio-mediatic symptoms, as with Dr Schreber, or for instance Victor Tausk’s study of “influencing machine” concerning delusional schizophrenia – as well as broadcasting media (see Jeffrey Sconce’s article in Media Archaeology).
On the Hamburger Bahnhof-website the project is described as follows:
“This artist has devoted more than 20 years of his life to the photographic documentation of what he called “cold rays” and other invisible radiation that he thought harmed him and his environment. In the complex reference systems developed by Ademeit, certain motifs play a constant role: electricity meters, peepholes, building sites, electric cables, collections of bulky trash or bikes. Ademit began to cast the flood of images he produced in a concrete form in October 1990: he arranged measuring instruments and a compass on a newspaper and photographed them with a Polaroid camera. Over the course of 14 years, he made 6006 numbered Polaroids.”
Watching the hundreds, perhaps thousands of polaroids, meticulously commented one thinks of archival lists, notes, and notation systems themselves as tightly coupled with measurement systems. It’s curious how so many of the pictures were focused on electricity systems, part of wider electricity networks of course. But also indeed trash, miscellaneous objects in a manner that reminded me of some of the object-oriented ontology and vibrant matter theorists interest in hoarding and the life of objects. Jane Bennett talks of hoarding and “thing-power”, Paul Caplan has aptly talked of similar themes in relation to data and object-oriented philosophy approaches. What I want to point towards more widely is how the metaphysical idea of agency
of things, and matter is inherent so well in mental disorders, which themselves can be seen as wider mediatic phenomena (well, also part of capitalist consumer society). As such, there is an inherent link between this technical media-capitalist context, and object-oriented approaches, if understood more widely. This brings specificity to the context in which the wider interest in thingsirreducible to discourses and human practices emerges. It is parallel to the observational power of the paranoid schizophrenic, who believes in thing-power — or that things have agency, connected to wider networks. Such paranoia is an observation of power, and of things empowered. Furthermore, watching the series of meticulous organisation (labeled, serialized also by numbering) of for instance newspapers to show the repetitious elements in layout etc. one cannot but think of the digital humanities projects concerning serialisation…could we find a geneaology even for that in the madness of painstaking serialisation?
In order to keep sane in the midst of marking, I want to write a post that I have been thinking for a while. Now that I have been banned of going on about Lily Allen as the softcore consumerist critique on the footsteps of Ballard (don’t ask), I have focused my energy on another new personal discovery: Client. Well, again, I noticed I am somewhat several years late, so that something new to me has been around for a long time.
Client mixes through its music and visuals a touch of Kraftwerk with Depeche Mode, but in a manner that I would describe as creating a mesmerizing feel of detached, cold, minimalist erotics. Hence, the adoption of themes that all refer to the key modern institutional language of corporations, admin and offices is an ingenious one and amounts to creating an image of the lead singer, Client B, as the Office Diva.
The repetitious catchy music is emblematic of such urban spaces in a similar manner as Kraftwerk tapped into the technological fantasies of modernity on the brink of post-fordist culture. The influences are clear as well. A certain flirtation with Germany; with songs such as Köln; and Drive (ref. Autobahn). The highly rationalized urban spaces and organizational grids of driving culture are opened up to afford also lines of flight as when Client B sings “White lines on a motorway/I’m alive/I’m alive”.
Direct references to erotics are continuously present but again on the fine border between passionate and cool, detached, as their uniforms promise. Its the style of erotics that stems from Xerox Machines:
“Let’s get together before it’s too late/ Collect up the ideas and duplicate/ Filling in the forms/ send ‘em off tonight/ And you’ll be the owner/ of the copyright/ Of the copyright, of the copyright.”
Desire is machinic, and machines can be the object and relay of desire; this is a key modern theme that actually is the cultural historical background for the fetishistic desire for technology. Cool, detached, uniform; the fetish par excellence. Yet, the gender aspect is not neglected, and the male fantasy where machines/women are conflated is exposed: “You said you want to set my soul free/but I’m just an object of your fantasy.” (“Lights go out”). The banal cultural theoretical observation gains its true strength from the ritornello, the returning rhythmic elements of urban alienation.The true gem from a media theorists position is of course Radio.
The post-punk alienation is strengthened by the banality of “radio” as the thematic tie between the bored-oh-so-bored singing voice and the externalized world glassed out through the television screen and voiced out through radio “news”. (“They call it news/its not to me/The world’s a mess/ on my TV”). Again, the banality of the lines is only understood through the middle-classed-office-divaesque mannerism and voice of Client B. The broadcast media of the modern age is also the relay for the private (but hence so easily approachable in the age of mass reproduction) angst of Client. Customizing Adorno?
I have been thinking — mostly as a joke — a new research project on “Admin Culture”; if that would ever actualize in any way, I would definitely include Client there, and offer a much more insightful approach to their sonic art.