On Fadell’s regrets and techno-determinism

The other day I read this piece on Fast Company – not an usual website I peruse though – that reported on a panel that was organized at the Design Museum in London. The conversation, was between Tony Fadell (founder of Nest, and who participated in the iPod/iPhone design ten years ago), historian of science and technology David Edgerton, STS researcher Judy Wajcman and another entrepreneur, Bethany Koby.

Some quotes I find interesting, reported by the journalist address Fadell's concerns about the digital technologies he helped designing:

"I wake up in cold sweats every so often thinking, what did we bring to the world? (...) Did we really bring a nuclear bomb with information that can–like we see with fake news–blow up people’s brains and reprogram them? Or did we bring light to people who never had information, who can now be empowered? (...) And I know when I take [technology] away from my kids what happens (...) They literally feel like you’re tearing a piece of their person away from them—they get emotional about it, very emotional. They go through withdrawal for two to three days."

Why do I blog this? Well, I'm less interested here in the actual comments Fadell makes about the consequences of the technologies he helped designing than the fact that he expresses such concerns.

Also, what is strange here is that I'm pretty sure the two social sciences scholars – Edgerton and Wajcman – certainly explained that such vision might be deterministic and that there's more than a sole piece of technology to blame here. As Wajcman discussed in a piece published by Aeon few years ago, the situation is a bit more subtle. She's not exactly talking about self-absorbing cultures but her comment struck me as important to ponder Fadell's claim.

"Smartphones, of course, extend expectations of perpetual availability. But the fact that we feel the need to respond to email quickly is not due to the speed of data transmission, but because of norms that have built up about appropriate response times (...)  If we feel pressed for time today, it is not because of technology, but because of the priorities and parameters we ourselves set. Digital time is no different – ultimately it needs to be understood as a product of the ways in which humans use, interact with and indeed build technology. If we want technology to bring us a better future, we must contest the imperative of speed and democratise engineering. We must bring more imagination to the field of technological innovation."

On Fadell’s regrets and techno-determinism

The other day I read this piece on Fast Company – not an usual website I peruse though – that reported on a panel that was organized at the Design Museum in London. The conversation, was between Tony Fadell (founder of Nest, and who participated in the iPod/iPhone design ten years ago), historian of science and technology David Edgerton, STS researcher Judy Wajcman and another entrepreneur, Bethany Koby.

Some quotes I find interesting, reported by the journalist address Fadell's concerns about the digital technologies he helped designing:

"I wake up in cold sweats every so often thinking, what did we bring to the world? (...) Did we really bring a nuclear bomb with information that can–like we see with fake news–blow up people’s brains and reprogram them? Or did we bring light to people who never had information, who can now be empowered? (...) And I know when I take [technology] away from my kids what happens (...) They literally feel like you’re tearing a piece of their person away from them—they get emotional about it, very emotional. They go through withdrawal for two to three days."

Why do I blog this? Well, I'm less interested here in the actual comments Fadell makes about the consequences of the technologies he helped designing than the fact that he expresses such concerns.

Also, what is strange here is that I'm pretty sure the two social sciences scholars – Edgerton and Wajcman – certainly explained that such vision might be deterministic and that there's more than a sole piece of technology to blame here. As Wajcman discussed in a piece published by Aeon few years ago, the situation is a bit more subtle. She's not exactly talking about self-absorbing cultures but her comment struck me as important to ponder Fadell's claim.

"Smartphones, of course, extend expectations of perpetual availability. But the fact that we feel the need to respond to email quickly is not due to the speed of data transmission, but because of norms that have built up about appropriate response times (...)  If we feel pressed for time today, it is not because of technology, but because of the priorities and parameters we ourselves set. Digital time is no different – ultimately it needs to be understood as a product of the ways in which humans use, interact with and indeed build technology. If we want technology to bring us a better future, we must contest the imperative of speed and democratise engineering. We must bring more imagination to the field of technological innovation."

Ethology/ethnography documentation

orni1

Although the focus on this book I a bit remote from my research interest, "Ornithology" (by Anne Geene & Arjan De Nooy) is one of the most fascinating kind of printed document that arrived on my desk (my kitchen table actually):

"Anne Geene and Arjan de Nooy combine visual tools from the science of birds with the specific characteristics of photography, thereby imparting a fresh look at both. Through their pseudoscientific approach, Geene and De Nooy explore the boundaries between the two disciplines, adding a layer that is usually absent in the representation and science of birds: humour. Their classifications form comical results through creative and associative thinking, and yet they use the scientific method to also create an artistic microcosm that seems far removed from its strictly ornithological counterpart. Together, Geene and De Nooy depart from the “classic” aesthetic of bird representation."

orni2 orni3 orni4 orni5

Ethology/ethnography documentation

orni1

Although the focus on this book I a bit remote from my research interest, "Ornithology" (by Anne Geene & Arjan De Nooy) is one of the most fascinating kind of printed document that arrived on my desk (my kitchen table actually):

"Anne Geene and Arjan de Nooy combine visual tools from the science of birds with the specific characteristics of photography, thereby imparting a fresh look at both. Through their pseudoscientific approach, Geene and De Nooy explore the boundaries between the two disciplines, adding a layer that is usually absent in the representation and science of birds: humour. Their classifications form comical results through creative and associative thinking, and yet they use the scientific method to also create an artistic microcosm that seems far removed from its strictly ornithological counterpart. Together, Geene and De Nooy depart from the “classic” aesthetic of bird representation."

orni2 orni3 orni4 orni5

Imaginaires synthétiques

 

This blogpost is an entry about a new project I'm working on, in the context of the "NONCOMPLIANT FUTURES" exhibit curated by Nicolas Maigret and Maria Roszkowska (disnovation.org) at Musée du Jeu de Paume (Paris).

Intriguing animal-machine collaborations and their design have always been relevant to me. Looking back at old entries on this blog, I realize it's been more than 10 years that I started compiling cases of design/art work such as the "pigeon blog" (Beatriz da Costa), or James Auger's "Augmented Animals". In addition, my interest in design fiction/speculative design/new media art has also led me to observe with great curiosity recent projects about synthetic biology,  genetically-engineered creatures.

"Augmented Animals" by James Auger (2001)

"Augmented Animals" by James Auger (2001)

Over the years, my fascination towards such cases of interactions between machine and "living beings" have slowly changed. What was at first an interest towards the objectification of non-humans led me to a more thorough questioning of the classic nature/culture divide, and the current ecological crisis.

Perhaps it's my old interest in biology (having a bachelor’s degree in Life Science certainly played a role), perhaps it's Donna Haraway's latest book about the Anthropocene that got me back to such matter. Using da Costa's example – among other cases  – she discusses the need for “Science art worlding for living on a damaged planet”. I understand this mysterious phrase as a call for investigating and crafting, through art and art/science collaboration, stories to "stay with the trouble" of living in an environment of global warming, pollution, and species extinction. Why stories? She basically describes the following reasons:

"Each time a story helps me remember what I thought I knew, or introduces me to new knowledge, a muscle critical for caring about flourishing gets some aerobic exercise. Such exercise enhances collective thinking and movement in complexity. Each time I trace a tangle and add a few threads that at first seemed whimsical but turned out to be essential to the fabric, I get a bit straighter that staying with the trouble of complex worlding is the name of the game of living and dying well together on terra, in Terrapolis." (Haraway, 2016, p.29)

"Ursula Le Guin taught me the carrier bag theory of storytelling and of natural-cultural history. Her theories, her stories, are capacious bags for collecting, carrying, and telling the stuff of living. (...) Nonetheless, no adventurer should leave home without a sack." (Haraway, 2016, p. 41-42)

"As Jim Clifford taught me, we need stories (and theories) that are just big enough to gather up the complexities and keep the edges open and greedy for surprising new and old connections." (Haraway, 2016, p.101)

The different projects she discusses in the third chapter of her book can be seen as stories that try to achieve such goals. They reveal how artists, designers and scientists explore (a) the fact that the big divide between nature and culture (or technology) is problematic... (b) that their work – and their ways of doing things – can overcome such opposition, and (c) eventually reveal new imaginaries of a future in the making. New visions of the future that maybe offer a sort of counter-narrative to the discours around "progress" and "innovation" that we always hear about these days.

Reading about the projects presented by Haraway in her book, one also realizes that they can be both gloomy and hopeful, reconfiguring despair and hope in a strange way. In some sense, they reminded me of Timothy Morton's notion of "Dark Ecology":

"What is dark ecology? It is ecological awareness, dark-depressing. Yet ecological awareness is also dark-uncanny. And strangely it is dark-sweet. Nihilism is always number one in the charts these days. We usually don’t get past the first darkness, and that’s if we even care. What thinks dark ecology? Ecognosis, a riddle. Ecognosis is like knowing, but more like letting-be-known. It is something like coexisting. It is like becoming accustomed to something strange, yet it is also becoming accustomed to strangeness that doesn’t become less strange through acclimation." (Morton, 2016, p. 5)

With this theoretical background in mind, I started to revisit my lists and notes about similar projects... and decided it would be relevant to find a way to map such territories. 

The very fact that it's all about animals, and sometimes plants, fungi and geological elements mixed with technological/synthetic matter reminded me of bestiaries of the Middle Ages. Those descriptive treatise on various kinds of animals have always been interesting to me because of their sort of pre-naturalistic character. The "beasts" were described with lots of anecdotes (often presented with a moralizing tone) and a wide-range of material (drawings, notes, dimensions, weird remarks). Comparing the material I compiled (spreadsheets and textfiles full of links and notes... the kind of things one collect of a computer in the 21st Century) and old bestiaries, I found it would be a relevant metaphor to present the material. Besides that, I may also been influenced by Borges' book of imaginary beings and Claude Maillard-Chary's book about the Surrealists' menagerie.

Another interesting aspect of bestiaries lays in the fact that they are never complete and exhaustive. The very idea of a bestiary corresponds to the fact that it should be updated over time... with the help of others.

So? I'm currently building this bestiary of hybrid creatures of the Anthropocene. So far, as I said, it's mostly computer files and handwritten notes in my sketchpad. It's quite diverse at this point, with quite different entries: geological material, new media art projects, speculative design cases, or engineering prototypes. It's an ongoing occupation and it would be great to get some suggestion. The fact that Nicolas Maigret and Maria Roszkowska asked me to participate in their "Futurs non-conformes #3" (NONCOMPLIANT FUTURES) exhibit at Musée du Jeu de Paume in Paris certainly helped me to frame the project and I have to thank them for that.

My field research notepad

My field research notepad

What kind of creatures one will find in there? Well, there's plenty beyond Eduardo Kac's rabbit, but here are some examples to be shown in my talk at Jeu de Paume :

Bibliography

Haraway, D. (2016). Staying with the trouble, Making Kin in the Chthulucene, Durham: Duke University Press.

Morton, T. (2016). Dark Ecology, For a Logic of Future Coexistence. NYC: Columbia University Press.

Imaginaires synthétiques

What does it mean to live in an hybrid environment made of organic and synthetic matter? What happens when technologies become so ubiquitous that it becomes difficult to know what is "natural" or not? Such concrete tetrapods used as armour unit on breakwaters of the Mediterranean sea can be seen as a metaphor for this hybridity. How do artists and designers explore this hybrid character? How does their work overcome the opposition nature / technology and reveal new imaginaries of a future in the making?

Peripheral ethnographies

(A follow-up to this blogpost, quick notes without the necessary academic framing, for the sake of putting this on the table)

Recently, in different contexts, I've been asked (both by researchers and students) about "my approach" in field research... which feels slightly weird because I wasn't sure I had a definite one. However, given recent projects with the Laboratory, as well as workshops in design schools and talks here and there, it seems there's a common way of doing things. I called it "peripheral ethnography" (or "ethnographie périphérique" in my language) because of my interest in marginal practices, peculiar behaviors, curious rituals, odd appropriation/repurposing of technologies, little things that people talk less about, situations in which technical objects age, things that do not fit, intriguing artifacts ("intriguing to whom?" one might say). All of those could be seen as what futures researchers call weak signals, and that designers might cherish in order to give direction to their work.

The term "peripheral" is relevant here because it means both "relating to or situated on the edge or periphery of something" and "of secondary or minor importance"... which is close to what French sociologist-turned-writer George Perec described as observing what is often overlooked (in "Species of space" back in 1974), what he referred to as the "infra-ordinary".

By saying that I'm interested in peripheral ethnographies, it means that my focus – on any topics I'm looking into – at these little details that seem avoided, weird or overlooked at first glance... as a complement to the diversity of practices (in a very Mauss-ian way). The hypothesis here being that addressing practices and things which be relatively peripheral (and discussing this aspect with informants), and contrasting this to more standard observations, helps to understand cultures "en devenir" (and eventually craft design fiction work).

(to be continued)

Peripheral ethnographies

(A follow-up to this blogpost, quick notes without the necessary academic framing, for the sake of putting this on the table)

Recently, in different contexts, I've been asked (both by researchers and students) about "my approach" in field research... which feels slightly weird because I wasn't sure I had a definite one. However, given recent projects with the Laboratory, as well as workshops in design schools and talks here and there, it seems there's a common way of doing things. I called it "peripheral ethnography" (or "ethnographie périphérique" in my language) because of my interest in marginal practices, peculiar behaviors, curious rituals, odd appropriation/repurposing of technologies, little things that people talk less about, situations in which technical objects age, things that do not fit, intriguing artifacts ("intriguing to whom?" one might say). All of those could be seen as what futures researchers call weak signals, and that designers might cherish in order to give direction to their work.

The term "peripheral" is relevant here because it means both "relating to or situated on the edge or periphery of something" and "of secondary or minor importance"... which is close to what French sociologist-turned-writer George Perec described as observing what is often overlooked (in "Species of space" back in 1974), what he referred to as the "infra-ordinary".

By saying that I'm interested in peripheral ethnographies, it means that my focus – on any topics I'm looking into – at these little details that seem avoided, weird or overlooked at first glance... as a complement to the diversity of practices (in a very Mauss-ian way). The hypothesis here being that addressing practices and things which be relatively peripheral (and discussing this aspect with informants), and contrasting this to more standard observations, helps to understand cultures "en devenir" (and eventually craft design fiction work).

(to be continued)