Search Results for: CASTAC

The Brilliant Future of AI

On a hot August afternoon in 2018, I attended a public lecture on AI and the future of work, broadly defined. Back then, I was a student in Brazil conducting my fieldwork for my master’s thesis in anthropology, and interested in understanding artificial intelligence (AI) representations in Brazilian media. As such, I conducted ethnographic fieldwork at events and talks in Computer Science and other departments at my university (Universidade Federal de Goiás, UFG) and carried out archival research of media stories about AI written in Portuguese. In this post, I retell a field story to reflect on what I noticed has changed when it comes to discussions around AI and the future of work in popular media since then.  (read more...)

“We had to rethink many, many things”: Reflexivity in Scientific Practices during the Zika Epidemic in Recife, Brazil

Luiza is a pediatrician and researcher specializing in infectious diseases who works at a teaching hospital in Recife, Brazil. Her daily routine involves treating children with congenital infectious syndromes, which can lead to various clinical conditions including microcephaly. However, in October 2015, an unprecedented situation unfolded. As she described during an interview with me, “That year, a new world entered my world.” She was referring to the surge in cases of microcephaly that puzzled Brazilian doctors and health authorities that year. In Recife, where the average number of microcephaly cases historically stood at nine cases per year, there were twelve cases registered in just one maternity ward within a month. (read more...)

Tear Gas as Punishment

Tear gas is a chemical weapon that was developed in the early 20th century and has been predominantly used by police or military forces to stifle political unrest. As a result, tear gas serves as a manifestation of state violence; by forcefully reminding us of our need to breathe, its function is to break collective solidarity. Over time, the tactics surrounding tear gas have evolved and become more militarized. Typically, this has looked like both a general greater use of tear gas at protests, and the development of tear gas as punishment. As a researcher of radical, left-wing social movements in the United States and the security technologies used by the state to suppress them, tear gas is particularly interesting to me because it serves as a security technology par excellence. By examining the interplay between state use of tear gas to punish activists and the protestors fighting against it, we catch a glimpse into the racial capitalist operations of the United States and where it is vulnerable to resistance. This essay examines the police tactic of kettling, how it is wielded to punish activists, and how radical left-wing organizers respond. (read more...)

인터넷방송에 대한 공간적 접근: 디지털 에스노그라피 방법론 탐색

아프리카TV에는 얼굴없는 유랑인들이 인터넷방송에 예고없이 나타났다가 사라진다. 그들은 심지어 닉네임을 바꾸거나 여러 개의 닉네임을 사용하면서 자신의 신분을 속이고, 여러 방송이나 다른 인터넷 게시판에 동시에 등장하면서 여러 개로 자신을 분열시키기도 한다. 수백, 수만 명의 시청자 가 붐비는 인터넷방송에서는 개별 시청자 채팅의 개성을 인지하기란 어렵다. 빠른 채팅 속도로 인해 그들의 존재는 마치 소음처럼 휘발해버린다. 개인을 식별하기 불가능한 (혹은 식별이 그다지 의미없을 수 있는) 이 온라인 필드에서 나는 (예컨대 어떤 규모나 인원 등) 내 연구 필드의 수치화된 범위를 정하지 않고 내버려둔 채 “흐름”에 따라가는 것이 낫겠다고 생각했다. 위 글은 내가 아프리카TV 현지조사를 처음 시작했을 무렵 마주했던 좌절에 대한 단상이다. 나는 인터넷방송의 문화에 관한 석사논문 연구로  2016년 말부터 2018년 초까지 ‘온라인’과 ‘오프라인’ 민족지적 현지조사를 진행했다. 이 과정에서 디지털 에스노그라피에 대한 공간적 접근법을 탐구하게 되었고, 이 글에서 그 내용을 소개하고자 한다. 아프리카TV(AfreecaTV) 2006년 한국에서 시작된 실시간 인터넷방송 플랫폼이다. 그 이름은 “Anybody Freely Broadcast TV”의 글자를 따온 것으로 아프리카 대륙에 대한 신화적 고정관념을 함축하고 있기도 하다. (read more...)

Spatial Approaches to Livestreaming: A Methodological Exploration in Digital Ethnography

On AfreecaTV, faceless, wandering viewers appear and disappear in a livestream without notice. Many deceptively change their nickname (username) or use multiple nicknames to divide themselves and appear in different livestreams and other internet forums simultaneously. In crowded livestreams with hundreds to tens of thousands of viewers, it is increasingly challenging to discern the individuality of each viewer’s comments as their presence becomes ephemeral, almost like noise, amidst the rapid speed of chats. Given the near impossibility, or perhaps the meaninglessness, of identifying individuals in these online fields, I may opt to leave the quantified scope (e.g., the size and population) of my research fields undefined and just go with the “flow” (hŭrŭm). This is my reflection on the frustrations that I encountered during the initial phases of my fieldwork within AfreecaTV. Between late 2016 and early 2018, I conducted ‘online’ and ‘offline’ ethnographic fieldwork for my master’s thesis on (read more...)

Two Insomniacs Discuss Routine and Restlessness Through Google Tracking

In this piece I meditate on a conversation I had with my key interlocutor, Aleksandar Kecman, about Google tracking and our reflections upon first encountering my digital footprint. I met Aleksandar in Belgrade, where I did research among insomniacs exploring how the experience of time (and tangentially, space) figures in their lives. Being an insomniac myself I felt chronically out of synch with the rest of society—people close to me and their work and sleep schedules, the rhythms of socializing, and the idea of productive life well spent in time—and this feeling tracked with my interlocutors. Many of the problems the sleepless face are quandaries of time. How are the everyday practices of insomniacs shaped by local and broader understandings of what it means, temporally, to lead a “good life,” or a productive life, within a society that values grind and hustle? (read more...)

Razgovor dva insomničara o rutini i nespokojstvu kroz prizmu Google Tracking-a

U ovom tekstu raspravljam o Google tracking-u na osnovu razgovora koji sam vodila sa jednim od svojih “ključnih sagovornika” u istraživanju, Aleksandrom Kecmanom. Ovaj razgovor plod je naših zajedničkih razmišljanja nakon što sam ja prvi put otkrila trag koji iza mene postoji u digitalnom prostoru. Aleksandra sam upoznala u Beogradu gde sam sprovodila istraživanje sa ljudima koji pate od nesanice i bavila se pitanjem kako iskustvo vremena (i sa tim neposredno povezano prostora) utiče na njihov svakodnevni zivot. S’ obzirom da i sama patim od nesanice zanimalo me je da bolje razumem zašto osećam vremenski raskorak sa svojim okruženjem (mojim bliskim ljudima i njihovim poslovnim i rasporedima spavanja i odmaranja, ritmovima socijalizacije i shvatanjima produktivnog života i upravljanja vremenom u svrhu postizanja istog). Učesnici mog istraživanja poistovećivali su se sa ovim osećajem. Zaključila sam da se neispavani mahom suočavaju sa vremenskim dilemama: Kako je svakodnevno ponašanje insomničara oblikovano lokalnim i globalnim razumevanjima “dobrog života” (ili produktivnog života) i odnosa prema vremenu u društvu koje glorifikuje “grind” i “hustle”? (read more...)

Recipes of Resistance: Global Digital Gastro-solidarity for Palestine

From the North in Safad (where my father is from) and Galilee to the South East in Al-Lydd (where my mother is from) and down to Jerusalem and Gaza, the food differs but is united at the same time, through love and history… Palestinian food is found in the home. That is where it all begins. (Joudie Kalla, Palestine on a Plate, 2016) Food is the most precious part of Palestinian heritage. For Palestinian food not to go extinct, the young have to learn from the old. (Aisha Azzam, Aisha’s Story, film forthcoming 2024) Around the world, millions have taken the streets in support of a free and thriving Palestine in the face of active genocide and the continuance of settler colonial violence. Visible on the streets and all over social media feeds, scattered among flags and keffiyehs, are images of the vibrant watermelon. This trinity of nationalist symbols bear a shared honoring of an ancient yet enduring cultural intimacy with Levantine lands. A cursory search about the history of the Palestinian flag’s colors (black, white, red, and green) leads one down many possible origins and mythologies behind the green portion of the flag. These include but are not limited to representing influential Arab dynasties, peace, Islamic faith, as well as a deep love and appreciation for the olive trees which bloom across the landscape. The keffiyeh, a traditional scarf, embodies similar sentiments entangled in its design. Within its iconic weave, visual histories of Palestinian trade pathways, robust fishing culture upon the Mediterranean sea, and once again, the olive trees. Last is the watermelon, which was used as a covert placeholder for the flag during a period of occupation when the display of the flag itself was forbidden. In essence, at the core of these symbols are Palestinian foodways and culture. (read more...)