Over the past decade, studies of culture have crystallized around the elements, as scholars have endeavored to think with material substances. The classical elements of earth, water, air, and fire for example, have inspired several recent books, including Jussi Parikka’s A Geology of Media (2015), Jeffrey Jerome Cohen’s Stone (2015), and Thinking with Water, edited by Cecilia Chen, Janine MacLeod, and Astrida Neimanis. Nigel Clark and Kathryn Yusoff drawing together histories of fire, cultural theories of the sun, and pyrotechnics, have proposed that a “generalized study of combustion” is key to understanding human energetic exchanges. More broadly, Jeffrey Jerome Cohen and Lowell Duckert recently published a collection driven by all the classical elements, assembling elemental criticism as an explicitly ecological project: Elemental Ecocriticism: Thinking with Earth, Air, Water, and Fire. Other forms of matter, from ice to plastics, are forming new centers for emerging environmentally-oriented conversations. And we expect that more scholars will undertake projects focusing on the chemical elements of contemporary science, as carbon, rare earth minerals, and polymetallic sulfides—entangled in climate change, ocean acidification, terrestrial mining and deep sea mining—become the focus of scientific, ethical, and political concerns.
Book series tend to be bound by geographic areas, disciplinary focus, a shared set of theoretical questions, and objects of study. The Elements series would include texts with a commitment to examining social and cultural processes in relation to particular forms of matter, regardless of disciplinary approach. We imagine that the series will include historical texts that explicate discourses and knowledge about the elements, ethnographies that track how the elements are socially engaged and culturally constituted, studies of scientific knowledge of the elements, and works that think through the representation and material role of the elements in the production of art, texts and technologies. Regardless of their site, we welcome texts in which the elements, whether as part of the waves of the ocean or the circulations of the atmosphere, are not a neutral background, but lively forces that shape culture, politics, and communication. We are interested in manuscripts that track the elements in their classical sense, that follow particular scientific elements, molecules, and materials, or that offer inventive sites for rethinking what constitutes the elemental.
The elemental approach has reached the point where researchers have begun to offer philosophies and paradigms for its analysis, including David Macauley’s Elemental Philosophy: Earth, Air, Fire, and Water as Environmental Ideas (2010), Jeffrey Jerome Cohen and Lowell Duckert’s edited collection, Elemental Ecocritcism: Thinking with Earth, Air, Water, and Fire (2015), and John Durham Peters’ The Marvelous Clouds: Towards a Philosophy of ElementalMedia (2015). These works offer a number of strategic reasons to adopt the elemental as a framework for ecological analysis, rather than concepts such as “environment” or “nature.” Macauley writes, for example, that understanding the elements does not entail “referring back to ‘Nature’ itself as an entirely stable sphere of meaning—a repository of the ontologically pregiven—so much as gesturing forward (sideward and wayward) to the possibility of discovering a more fluid, open and unfolding philosophical framework and ecological field.” Although many of the elemental works mentioned above have been motivated by a need to better understand the ecological crisis, many others do not fit within existing ecocritical and environmental frameworks. And similarly, just as many of these works are informed by work in the new materialism, not all operate under this rubric.
As is true of the elements themselves, the books we witness engaging them, and which we would feature in this series, are not always neatly constrained in a particular field such as geography, history, anthropology, literary criticism or philosophy, nor within areas such as digital media or new materialism, even as their study has profound implications for all of these fields. In assembling diverse inquiries into particular forms of matter, we hope that the series will be a meeting ground for work on earth, water, air, chemicals, minerals, fuels, plastics, and other such substances as they circulate and interact with and as part of environmental, technological, cultural and political formations. Our interest is not in creating a set of definitions for what the elemental might be, but to open a space for such innovative work at Duke University Press. Duke’s strengths in theory, cultural analysis, environmental studies, and science studies, and the fact that the Press has already published many works emerging around this topic, make it an ideal location for these exchanges.
In order to maintain a distinctive focus on the Elemental, we are not soliciting projects that lack sustained attention to substances and materialities. While the books in the series will all be theoretically informed—and some may be primarily theoretical—all of the projects should still engage, in a serious and sustained way, with the elements—broadly conceived.
Each book in the Elements series will go through the standard submission process of Duke University Press and will be approved by the series editors. For consideration in this series, please email proposals, sample, chapters, or completed manuscripts to Nicole Starosielski and Stacy Alaimo: firstname.lastname@example.org and email@example.com. Proposals may also be sent directly to Courtney Berger at Duke UP: firstname.lastname@example.org; see also https://www.dukeupress.edu/Authors/
[1}Nigel Clark and Kathryn Yusoff, “Combustion and Society: A Fire-Centred History of Energy Use,” Theory, Culture & Society 31 no. 5 (September 2014): 203-226; See also: Kerry Ryan Chance, “Where there is Fire, there is Politics”: Ungovernability and Material Life in Urban South Africa,” Cultural Anthropology 30, no. 3 (2015): 394-423; Nigel Clark, “Fiery Arts: Pyrotechnology and the Political Aesthetics of the Anthropocene,” GeoHumanities 1, no. 2 (2015): 266-284.
 Jennifer Gabrys, Gay Hawkins, and Mike Michael, eds. Accumulation: The Material Politics of Plastic (New York: Routledge, 2013).
 David Macaley, Elemental Philosophy: Earth, Air, Fire, and Water as Environmental Ideas (Albany: SUNY Press, 2010), 4.
Last year I was contacted by the publisher of Digital Contagions, which was my first book in English: the commissioning editor proposed to edit a new, upgraded version of the book. Yesterday, the final product arrived and I am happy to tell that with a new cover, with some new text and in general edited, pruned and much more smoothly flowing, it is out – again! And I very excited that it has Sean Cubitt’s new preface too.
The new cover is from Eva and Franco Mattes’ installation Perpetual Self Dis/Infecting Machine (2001-04): a Custom made computer infected with the virus Biennale.py.
Here’s the back cover with a summary and some nice endorsements from Tiziana Terranova, Charlie Gere, Alex Galloway and Sean Cubitt!
You can find the book on Peter Lang website and on Amazon and hopefully other online bookshops. Please contact me if you require a review copy.
And as a blast from the past, here’s an interview Matthew Fuller did with me around the publication of the first edition.
Here’s a short interview chat we had with Neal White on art practices in and out of the lab, the office and more:
Neal White runs the Office of Experiments, a research platform that “works in the expanded field of contemporary art.” The Office employes methods of fieldworks and works with a range of partners including scientists, academics, activists and enthusiasts, and described as exploring “issues such as time, scale, control, power, cooperation and ownership, highlighting and navigating the spaces between complex bodies, organisations and events that form part of the industrial, military, scientific and technological complex.” Neal White is also starting as Professor at Westminster University, London.
This interview, conducted via email in June and July 2016, was set in the context of the What is a Media Lab-project and aims to address the questions of artistic practice, labs and the (post)studio as an environment of critical investigations of technological and scientific culture. Another,longer, interview with Neal White, conducted by John Beck, is published in the new edited collection Cold War Legacies (Edinburgh University Press, 2016).
JP: Can you start by describing what the Office of Experiments does? I am interested in its institutional form in the sense also Gilles Deleuze talks of institutions as “positive models for action” in contrast to law being a limitation on action. The Office also carries the legacy of modern institutional form par excellence – not the artist’s studio with its romantic connotations, not the laboratory either with its imaginary of science, but the office as an organizational site. Why an office?
NW: The Office of Experiments makes art through a process of collaboration in which all of those who undertake research, make or apply thinking to a project can be credited. We bring together artistic forms of research with experimental and academic research in the field, undertaking observational analysis, archival research, road trips, building platforms and prolonged formal visual studies that reflect the complexity of the subjects we approach. Our approach is to build a counter rational analysis or account of the world in which we live. To move this away from any poetic vision, we draw on ideas from conceptual art, and disciplines such as geography and science studies, architecture and political activism, as well as looking at physical space, data, and the material layer which connects the observatories, global sensors etc of our contemporary world; the interface between the technological and material world.
Having some formative education in Digital Arts, an MA in 1997 and then running a successful art and technology group in Shoreditch, London, in late nineties and up to 2001 (Soda), my experiences collaborating with others was critical to how I work now, and the work of others that interests me. As I wanted to deliberately move away from the hermetic space that media / digital art was creating for itself – the Lab, and to set up an independent contemporary art practice, that moved across spaces, enclosures, archives, in and out of galleries, often working in situ, and which was networked, I needed to find a way of working with others that was neither exploitative nor driven by serving another discipline or field.
Having opened conversations with John Latham in 2002-3, the now late British artist, I was introduced to Artist Placement Group. I was strongly influenced at this point both by Latham’s ideas of time/temporality (as applied to institutions) as well as incidental practices, and I applied those in an instituent form (Raunig) as Office of Experiments. The Office was therefore the solution to working collaboratively as an artist in a critical way, so that credit would be spread, and all those collaborating within each project get something out – whether as art or as an academic output/text, relevant to their individual discipline.
I was attracted to the term Office initially as it holds some idea of power, when thinking of a government department or Bureau, but is also instrumental – something that I felt was and is increasingly asked of art (evaluating audiences for funding etc). However, Office alone does not work, it is too close to that which it is critical of, so it is only when used with the term experiment, and the ideas of experimental systems (Rheinberger), which were also key to my work at this time, that an agonistic dichotomy comes to the fore. This works for me, as we could say the terms are counter-productive, the name undermines itself linguistically (i.e. As Robert Filliou put it “Art is what makes life so much better than Art’). In this respect, it serves the ideas that shape our research, to create a form of counter-enquiry that can hold to account the rational logic of hard scientific enquiry, ideas of progress, the ethical spaces of advanced industry and scienc
The link to post-studio practices and discourse is a thread that runs through the projects. Can you talk a bit more about the other sorts of institutional spaces or experiments in and with regulated spaces such as the laboratory that your work has engaged in?
To give some concrete examples, OoE was founded when working on an experimental platform, which was based on the design of a planetary lander, but we designed it for ‘on earth’ exploration; Space on Earth Station (2006), with N55 (DK). Later, OoE challenged the ethical space of clinical research in a project that used restricted drugs to explore ‘invasive aesthetics; The Void’ in which participants urine is turned blue. Our aim to move the site of the artwork to inside the body. We then explored the history of psychopharmacology and the use of so-called ‘truth serums’ in psychology of torture by the US military. More recently the Overt Research project made visible and navigable the concealed sites, laboratories, infrastructures, networks and logistical spaces of the UK’s knowledge complex, part military, part techno-scientific, a post-industrial complex. In Frankfurt, Germany, OoE acquired a piece of network infrastructure, – a cell phone tower in the shape of a palm tree, whilst we researched quantum financial trading networks and conspiracy theories based around Frankfurt itself. Currently, we are working on data from a globally distributed seismic sensor used to monitor the test ban treaty on nuclear weapons, and have used the data (which is not straightforward to acquire) from this vast instrument to create resonant physical audio experiences around what we call hyper-drones. In many of the cases, projects lead to engagements with society and the public on subjects of concern, whilst also providing tools, resources and shared knowledge with other researchers, enthusiasts and artists.
Considering art history and history of science, the studio and the lab can be seen as two key spaces of experimentation and the experiment, following their own routes but in parallel tracks as well. Does a similar parallel life apply to the post-studio, and the post-lab in contemporary context? In your view, what are the current forms that define the lab?
Starting with any lab today, we could perceive a hyper-structure (Morton) – that is a lab networked to other lab space, and not something discrete or visible as an observable object in the singular. To this extent, labs are also entry points connecting physical and digital layers; they reveal regulatory and permission based cultures in which ethics, health and safety, security and received opinion (Latham)/knowledge assert control. The idea of a lab therefore for art or media art, with any kind of techno-scientific logic not only implies but actually enforces limits (Bioart so often falls down in these terms). Whilst a studio gives an artist working within the constraints of their ability/media a private space to think and work, I find both underline both certain kinds of limits and a tradition of building through a controlled approach to both the experiment and experimentation.
In terms of the post-studio / lab, the ‘social’ (Latour) framing of art in the contemporary field of relations, social engagements and critical practices, experiments are produced through a scale of 1;1, but are also modelled in new ways. So this implies, that we not only need to find a new way to work, but to be present somewhere/somehow else.
So, if Office of Experiments projects explore space and time as dimensions of practice, then it is reflective of these shifts, being made up of a group or number of individuals, we are arguably post-studio in form. Where we might be sited is fluid too, but we do share an enthusiasm for working together by being situated in fieldwork, exploring places and non-sites, as well as complex infrastructures, some which are legally ‘out of bounds’ or ‘off limits’. So we have often worked together to produce platforms for research in the field that include methods as much as architectural projects, as well as resources such as archives and databases, to enable our activities to take place.
Whilst the work we have produced is shown inside leading galleries internationally, as performances, video, visual artwork and installation, we have also produced a number of bus tours, installations, temporary monuments and projects beyond these enclosures, in public space, the landscape or framed by urban and suburban life. So the spaces, or non-sites we work in are also the places in which we exhibit the work, including across media – on the scale of 1:1.
However, the idea of a scale of 1:1 I have wrestled with since reading Rheinbergers work on experimentation, as you could argue that it does not apply to the non-material word we inhabit. Perhaps it is more accurate to say, I have been looking at contemporary forms of production, rather than simply experiments, to think about or challenge these models of working as an artist in a social or collaborative context. For example, what happened in the lab can now be modelled inside the computer, across the network etc. And what was fabricated in the studio for the gallery, can be outsourced and produced by artisans to a better standard, or scanned, modelled and printed, for display across a range of spaces, real or not.
Art has therefore been subject to de-materialisation that started in the 1960’s (see Lippard), but as with so much of late capitalism and scientific and computational processes, it is no longer simply invisible but reduced to the indivisible, distributed and then reassembled. And the site of the reassembling is multiple, as are we.
Next week, in Brazil it’s all about media ecologies. A Secret Life of Objects, A Vida Secreta dos Objetos, is the 2nd in the series of major conferences that address theory, media and materiality of cultural interactions. The first of the two events takes place in Sao Paulo, the second in Rio de Janeiro. I am also happy to tell that Winchester School of Art is one of the official partners! There is even a video trailer to set the mood for the events: I will be giving a talk at both events on topics that relate to geology of media and the issues of urban pollution and smart cities.
So this is a sort of an announcement: I was happy to receive my first copy of A Geology of Media during my visit to UNSW in Sydney. In other words, the book is now more or less out – a bit ahead of schedule and gradually available in online and offline bookshops, and of course in different e-formats (Kindle, epub, etc) already!
The earlier published little e-booklet The Anthrobscene was a short preview single of this main book that is also now out!
My talk in Sydney was the first “book talk” after the book is actually out, and it will be followed by several more during the Spring. The talks are primarily in Europe, and some launch celebrations are planned for May in Winchester (at WSA), and also London, Vienna, Utrecht and Stockholm. More details of dates and places to follow.
Please find below the official release text with information on how to obtain a review copy! Please spread the word to people who might be interested and consider asking your university library to order a copy.
A sweeping new ecological take on technology
A GEOLOGY OF MEDIA
By Jussi Parikka
University of Minnesota Press l 224 pages l April 2015
ISBN 978-0-8166-9552-2 | paperback | $24.95
ISBN 978-0-8166-9551-5 | hard cover | $87.50
Electronic Mediations, Volume 46
Media history is millions, even billions, of years old. That is the premise of Jussi Parikka’s pioneering and provocative book, A Geology of Media, which argues that to adequately understand contemporary media culture we must set out from material realities that precede media themselves – Earth’s history, geological formations, minerals, and energy.
PRAISE FOR A GEOLOGY OF MEDIA:
“Jussi Parikka’s A Geology of Media really expands what media theory can do. The materiality of media is no longer restricted to questions of economies of technics but extends all the way to its molecular composition. It connects the fast calculations of digital time to the deepest of temporalities, that of the earth itself. An essential contribution to a media theory for the Anthropocene.”—McKenzie Wark, author of Molecular Red
“A Geology of Media does not complete or close down an area of research, but rather opens one up. This book is vital to any continuing consideration of media today.”
— Steven Shaviro, author of The Universe of Things: On Speculative Realism
ABOUT THE AUTHOR:
Jussi Parikka is professor in technological culture and aesthetics at Winchester School of Art, University of Southampton. He is the author of Insect Media (Minnesota, 2010), Digital Contagions, and What is Media Archaeology?
For more information, including the table of contents, visit the book’s webpage:
For review copies or author interview requests, contact:
Heather Skinner, Publicist
University of Minnesota Press
111 3rd Ave S, Ste. 290
Minneapolis, MN 55401-2520
skinn077 — at — umn.edu
v * 612-627-1932
f * 612-627-1980
In the new e-flux issue #62 you will also find an interview Paul Feigelfeld conducted with me: “Media Archaeology Out of Nature“. It focuses primarily on the themes of media theory, ecology and interfaces also with the work we do with the emerging Consortium (with WSA, University of California San Diego and Parsons School of Design, New School); synthetic intelligence, the planetary media condition, remote sensing, etc.
With a focus on the “media ecology”-trilogy of Digital Contagions, Insect Media, and the forthcoming A Geology of Media, the interview maps topics related to the ecopolitics of technological culture. A warm thanks to Paul for the interview and supporting my aspirations to be a digital thought deserter.
“Media theory would become boring if it were merely about the digital or other preset determinations. There are too many “digital thought leaders” already. We need digital thought deserters, to poach an idea from Blixa Bargeld. In an interview, the Einstürzende Neubauten frontman voiced his preference for a different military term than “avant-garde” for his artistic activity: that of the deserter. He identifies not with the leader but rather with the partisan, “somebody in the woods who does something else and storms on the army at the moment they did not expect it.”7 Evacuate yourself from the obvious, by conceptual or historical means. Refuse prefabricated discussions, determinations into analogue or digital. Leave for the woods.
But don’t mistake that for a Luddite gesture. Instead, I remember the interview you did with Erich Hörl, where he called for a “neo-cybernetic underground”—one that “does not let itself be dictated by the meaning of the ecologic and of technology, neither by governments, nor by industries.”8 It’s a political call as much as an environmental-ecological one—a call that refers back to multiple (Guattarian) ecologies: not just the environment but the political, social, economic, psychic, social, and, indeed, media ecologies.”
Besides that longer e-flux text, two other short texts appeared the same day: a general audience text on media and the Anthropocene in Conversation and also a mini-interview conducted by the Finnish Institute in London as part of their Made By-series.
A lovely new interview with Geoffrey Winthrop-Young has been posted online: “More things in theory than heaven and earth are dreaming of.” Conducted by Melle Kromhout and Peter McMurray, it brings out great points. Winthrop-Young is always a pleasure to read, both because of the tone and the insights. Of course, in this case I remain biased, with the focus of the interview being about the so-called German media theory (which is not, as we are reminded, not so German, not pretending to present a big theory nor is it really merely German), Bernhard Siegert, cultural techniques and by the end, also about “media biology”. What’s not to like.
GWY has a fantastic sense of explication when it comes to media theory. When he responds about the subject topic of the interview that “cultural techniques are further installation of modern theory’s crusade against the as such” it both gives a subtle sense of how it maps as part of the contemporary theory landscape (and the persisting enthusiasm for the ontological as suchs) and also reminds me why I feel attracted to cultural techniques and related media analytical directions; I am, after all, a slowly recovering (cultural) historian who does not mind that the notions we operate by, the cultural layers, “all the levels all the way down are made up of historically locatable practices” even if with various twists of complex feedback loops.