Platypus

Negotiating Ethical Technology Use: Trust and Care in End-of-Life Conversations

 Julie Armin, Ellen Estrada, Rebecca Bedwell  September 3, 2019

The headline on the local news station’s website was sensational: “Bereaved Family Upset Kaiser Used Robot to Tell Father He Would Die”. Evoking some sort of post-modern dystopia, the article explains that the family “was taken by surprise when a robot rolled into the room” to deliver the news that an elder family member’s illness had progressed past the physician’s ability to treat it. While the robot actually was a remote physician using teleconferencing software to communicate with the patient and his family, the monitor projecting an image of the physician’s head and shoulders sat atop a tall, narrow metal unit reminiscent of a body. The “robot doctor” story was picked up by national news outlets, like the New York Times, and medical ethicists weighed in on the ethics of communicating “sensitive” topics remotely. The news stories problematized the impersonal, almost routinized, care as it was perceived by the family. In one, a representative from the American Medical Association commented, “We should all remember the power of touch – simple human contact – can communicate caring better than words.” (read more...)

Hetero-Comfortable Avatars

 Noel Brett  August 27, 2019

Content warning from author: This post will have instances of sexism, transphobia, and sexual violence. I noticed a masculine voice near me say: “wow Wow WOW!” I turned my body to see a couple of masculine avatars looking at me, or rather looking at my breasts. I said nothing, afraid I might be “found out” — that my voice wouldn’t quite match what the body of my avatar “should” have. As my avatar stood there, blinking in silence, one of the masculine avatars got closer and began to rub my body, taking particular interest in my breasts. I looked down and shared eye contact with him, and he said “Don’t worry. It’s ok, it’s VRChat. This is what happens. You won’t really feel anything anyway.” The others did the same. (read more...)

Choreographies of Magic and Mess: AusSTS in Melbourne and Darwin

 Jennifer Macdonald, Cathy Bow, E Schuberg Barnes, Kirsty Howey, leonie norrington, Matthew Campbell, Michaela Spencer  August 21, 2019

As the presenter encouraged the academics in the room to consider what it means for nanotechnology to sell itself as ‘magic’, boots appeared outside the window behind him. The presenter was Dr. Declan Kuch from the University of NSW and the occasion was the AusSTS Graduate Workshop, which was held on the 12th floor of Deakin Downtown in Melbourne. The provocation Dr. Kuch presented: ‘who performs the magic and for whom?’, was illuminated by the real time, situated magical performance unfolding behind him, as four high-rise window washers descended, each swiping and cleaning in hypnotic choreography. They wore orange helmets and gloves to keep warm, blue buckets clipped to their belts and bandanas protecting their faces from the water, or perhaps from us, as we smiled and pointed and ogled at their daring feats. It was an STS moment: the physicality of the window washers; the labour/danger dynamic; talk of magic and nanotechnology—science and humanities colliding in a discomforting dance. (read more...)

Battery Life: Charging Culture at the End of Energy

 Scott W Schwartz  August 20, 2019

Vodka-tonic. Take my picture. Charge my phone. Vodka-tonic. Take my picture. Charge my phone. This (or a similar sequence) is an irritatingly common refrain heard by many waitstaff at lower-tier upper-class Instagram-approved destination restaurants in New York City—presumably other variations proliferate throughout the world’s urban centers. While vodka and digital reproduction make fruitful grist for social critique, the focus of the following is on the request to infuse one’s portable appendage with fresh electricity. There are a number of intriguing aspects of this “charging culture,” from its role in the resource consumption chain (Parikka 2015), to infrastructural adaptations appearing in charging societies (Larkin 2013), to the implications of portable appliances on mobility studies (Schiller 2011), to the novel linguistic interactions engendered by electronic communications (Squires 2010). In concert with these developments, the following discusses the metabolism of charging culture—that is, the processes that are necessary for the maintenance of life. (read more...)

Power Chronography of Food-Delivery Work

 noopur raval  August 15, 2019

*A note from Co-PI Noopur Raval: The arrival and rise of gig-work globally has ushered in a new wave of conversations around the casualization of labor and the precarious nature of digitally-mediated “gigs,” ranging from online crowdwork gigs to digitally-mediated physical work such as Ubering. Gradually, scholarship has extended beyond North America and Europe to map the landscape of digital labor in the global south. These posts that make up “India’s Gig-Work Economy” are the result of one such project titled ‘Mapping Digital Labour in India,’ where four research fellows and a program manager, me, have been studying the dynamics of app-based ridehailing and food-delivery work in two Indian cities (Mumbai and New Delhi). This project is supported by the Azim Premji University’s Research Grants program. In this series of posts, the research fellows and I offer reflections on pleasure, surveillance, morality and other aspects woven into the sociality of gig-work and consumption in India. Each post also has an accompanying audio piece in an Indian language, in a bid to reach out to non-academic and non-English speaking audiences. The series ends with a roundtable discussion post on the challenges, gender and class dynamics, and ethics of researching gig-work(ers) in India.* **A note from the editor: This post was co-written with Rajendra Jadhav. Download a transcript of the audio in Devanagari. This post presents the observations around the design of temporality within app-based food-delivery platforms in India. It draws on semi-structured interviews by field-researcher Rajendra and his time spent “hanging out” with food-delivery workers who are also often referred to as “hunger saviors” and “partners” in the platform ecosystem in India. Like in the earlier post by Simiran on food-delivery workers in Mumbai, we also observed that app-based work was structured and monitored along similar lines. However, in this post, we go into a detailed description of how work-time and temporality of work are configured in order to fulfill the promises that app companies make to customers in urban India. (read more...)

Nature-Based Integration: Building Taskscapes Together in Swedish Nature

 Benedict Singleton  August 13, 2019

We’re a diverse group: between us we hail from four continents and our languages include Somali, English, Spanish and Swahili. We’re one of several subgroups that have been enjoying the extremely changeable Swedish summer weather on the second day of a course in ‘nature interpretation’, which aims to teach us to lead others into nature. We’re currently learning by participating in a vocabulary-building game in a forest not far from the small Swedish town of Nora. Scattered around this area of coniferous trees, roots and rocks are various cards, each of which has a number and a Swedish word upon it. These cards have been hidden high and low and we must search for particular ones based on a throw of a die. Upon finding the card we must speak together to ensure we all understand the word. We must then go to one of the organisers and explain what the word meant before rolling again. It’s fun – different groups are scrabbling about the place yelling to one another when they find the card they seek. I’m a little concerned that we’re not really all getting as much out of it as we could, and a couple of my teammates are fairly competitive and rushing around with little concern that everyone understands. One Somali woman, in particular, is much older and less fit than the rest of us with a much smaller Swedish vocabulary. I’m unconvinced she’s fully following along. Our next word is ‘bark’ (same word in both English and Swedish) and we gather to explain it to the organiser. As she struggles to make herself clear in Swedish, another teammate pulls a piece of bark from a nearby tree and presents it to the nonplussed guide. We roll the die and continue with a laugh. (read more...)

Uncovering Hidden HERstories of Women in the Digital Arts

 Rebecca Perry  August 6, 2019

The field of computer graphics has no single bigger event than the annual SIGGRAPH conference, a 5-day extravaganza that draws computer scientists, visual effects artists, hardware and software designers and thousands of practitioners in the arts and sciences from around the world.(1) The 2019 conference in Los Angeles, which wrapped up on Thursday, August 2, hosted a number of talks highlighting the stories of women working in computer graphics as part of the “ACM SIGGRAPH Diversity and Inclusion Summit.” One exciting panel, “HERstories: Women Leaders in the Digital World,” featured 12 women who are seminal figures in computer-entangled fine arts, many of whom began their work in the early 1980s. The panelists were all contributors to a recent book, edited by Donna J. Cox, Ellen Sandor, and Janine Fron, New Media Futures: The Rise of Women in the Digital Arts (Champaign: University of Illinois Press, 2018). The panel and the book are welcome additions to the slowly diversifying histories of computer graphics, computer art and SIGGRAPH. (read more...)

Ladies ‘Log’: Women’s Safety and Risk Transfer in Ridehailing

 Anushree Gupta  August 1, 2019

*A note from Co-PI Noopur Raval: The arrival and rise of gig-work globally has ushered in a new wave of conversations around the casualization of labor and the precarious nature of digitally-mediated “gigs,” ranging from online crowdwork gigs to digitally-mediated physical work such as Ubering. Gradually, scholarship has extended beyond North America and Europe to map the landscape of digital labor in the global south. These posts that make up “India’s Gig-Work Economy” are the result of one such project titled ‘Mapping Digital Labour in India,’ where four research fellows and a program manager, me, have been studying the dynamics of app-based ridehailing and food-delivery work in two Indian cities (Mumbai and New Delhi). This project is supported by the Azim Premji University’s Research Grants program. In this series of posts, the research fellows and I offer reflections on pleasure, surveillance, morality and other aspects woven into the sociality of gig-work and consumption in India. Each post also has an accompanying audio piece in an Indian language, in a bid to reach out to non-academic and non-English speaking audiences. The series ends with a roundtable discussion post on the challenges, gender and class dynamics, and ethics of researching gig-work(ers) in India.* Download a transcript of the audio in Devanagari. Mumbai, India’s financial capital, is also often considered one of the safest cities for women in India, especially in contrast with New Delhi which is infamously dubbed as the “rape capital” within the country. Sensationalised incidents of harassment, molestation and rape serve as anecdotal references and warnings to other women who dare to venture out alone even during the daytime. The Delhi government recently proposed a policy for free transport for women in public buses and metro trains with the objective of increasing women’s affordability and access and to ensure safety in public transportation. Despite such measures to increase women’s visibility and claims to public utilities and spaces, women who use public transport have historically suffered groping and stalking on buses and trains, which uphold self-policing and surveillance narratives. The issue of women’s safety in India remains a priority as well as a good rhetorical claim and goal to aspire to, for public and private initiatives. Ironically, the notion of women’s safety is also advanced to increase moral policing and censure women’s access to public spaces, which also perpetuates exclusion of other marginalised citizens (Phadke 2007). Further, and crucially, whose safety is being imagined, prioritized and designed for (which class of women are central to the imagination of the safety discourse) is often a point of contention. (read more...)