In October 2014, New York University’s Center for Urban Science and Progress (CUSP) unveiled the Urban Observatory, as part of an urban informatics initiative for monitoring, recording, and modeling the actions and nonactions of New York City. Inspired by research methods in observational astronomy, the scientists at CUSP placed an 8 megapixel camera on top of a building in Downtown Brooklyn, which shoots one panoramic, long-distance image of Lower and Midtown Manhattan every 10 seconds. Using the Urban Observatory and a network of similar sensors, the scientists at CUSP are attempting to capture what they call “the pulse of the city,” formulating massive data sets that provide information regarding various domains of everyday life, ranging from energy efficiency to the detection of toxic releases. As urban informatics professionals, they imagine that the collected data will serve as “raw material” for policy making — once they have access to this raw material, the CUSP scientists will be able to model their predictions, and hope to ultimately (somehow) manufacture the steps required to reduce electricity consumption in office buildings, or to generate emergency responses to hazardous substances.
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As of late October, nearly 60% of California faces conditions of “exceptional drought,” a category that the National Drought Mitigation Center refers to as indicating “exceptional and widespread crop/pasture losses,” with “shortages of water in reservoirs, steams and wells creating water emergencies”. Mandatory conservation measures are in effect across the state, and Governor Brown recently signed a Sustainable Groundwater Management Act that will tighten regulation of California’s notoriously under-managed groundwater supply.
Bruno Latour’s Science in Action remains an unparalleled introduction to science studies because of its conversational style and clever use of the conventions of the “how-to” genre. And Latour has other shorter, more pedagogical, articles that show wonderfully how non-living objects are deeply embedded in complex social relations. But I sometimes wonder if his examples–the door-closer, the speed-bump, or sometimes, even the gun — are too simple. I worry about teaching these examples to savvy undergraduates in an introductory STS class. Will they just laugh it off dismissing it as obvious? Will they look at it as philosophy, as a conceptual case, rather than as anthropology? Could there be a more immediate example where the politics is not abstract, but more concrete? Where the students can use the immediacy of their own experience, but also where the stakes are higher?
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Thank you for agreeing to an interview for CASTAC. I read your blog on a regular basis, largely because you write cogently on the relationship between religion and technology. Both are traditional anthropological topics currently undergoing a renaissance within the discipline, yet they are not commonly set in explicit conversation. In contrast, you write within a tradition of thought in which technology and religion are commonly set in explicit conversation.
For example, in a February 2014 post, Traditions of Technological Criticism, you suggestively compare the place of theology as an organizing and animating principle in the medieval university to the place of technology in the modern university. Can you elaborate?
Thank you for the invitation to contribute to the conversation at CASTAC. I’m an outsider to the discipline of anthropology, but I’m glad to hear that there is renewed interest in both religion and technology. As you note, my work, such as it is, has been influenced by scholars who have enriched our understanding of technology by exploring its religious dimensions. « Read the rest of this entry »
Something is changing. We know it, but we can’t say what’s happening. Not yet. But there is something uneasy in the air. It’s playing out both in grand narratives and the tiny shifts of attention that stitch together a sense of the real.
There are social feelings here, emergent in a time of rapidly changing modes of connection and circulation, and the ineffable shifts in embodiment and encounter that go along with changing technological habits. Performance here is always for an unseen and unpredictable audience. What would an ethnography of this emergent feeling be like?
I want a rash of little stories here to mimic rapid fluctuations of attention, which to many of us are becoming as natural as blinking. But all these little stories link outward, to something harder to pin down. Or maybe they link back in, to something that’s always been there. Tensions between the naturalized and the strange come to the surface.
You don’t need to be a conspiracy theorist to believe in ubiquitous surveillance anymore. Paranoia sounds like a 20th century word. « Read the rest of this entry »