Interfaces of the Word

Designer James Macanufo once said that if paper didn’t exist, we’d have to invent it. Paper, inscribed with writing and then with printing, enabled recorded history (Ong, 1977). Media theorist Friedrich Kittler (1990) wrote that print held a “monopoly on the storage of serial data” (p.245). Even as writing represents a locking down of knowledge, one of “sequestration, interposition, diaeresis or division, alienation, and closed fields or systems” (Ong, 1977, p. 305), Walter Ong points out that it also represents liberation, a system of access where none existed before. After all, we only write things down in order to enable the possibility of referring to them later.

@mathpunk People would make fun of you if you were working on software for communicating with the dead even though that’s half the purpose of writing. [Tweeted, November 1, 2014]

Paper Knowledge“Written genres,” Lisa Gitelman writes in her latest book, Paper Knowledge: Toward a Media History of Documents (Duke University Press, 2014), “depend on a possibly infinite number of things that large groups of people recognize, will recognize, or have recognized that writings can be for. To wit, documents are for knowing-showing” (p. 2). This “knowing-showing” is the liberation aspect of writing and printing, the enabling of access. She continues, “[J]ob printers facilitate or ensure the pure exchange function. That is, they ensure value that exists in and only because of exchange, exchangeability, and circulation” (p. 48).

“Digital documents… have no edges” (Gitelman, 2014, p. 17). A “document” in digital space is only metaphorically so. Every form of media is the same at the digital level. Just as genres of writing emerge from discursive fields according to the shared knowledge of readers, “the ways they have been internalized by members of a shared culture” (Gitelman, 2014, p. 17), digital documents are arranged in recognizable forms on the screen. The underlying mechanisms doing the arranging remain largely hidden from us as users, what Alex Galloway (2013) calls “the interface effect” (passim). It’s kind of like using genre as a way to parse massive amounts of text, as a different way to organize and understand writing.

Comparative Textual MediaGitelman also rightfully makes an appearance in Comparative Textual Media: Transforming the Humanities in the Postprint Era (University of Minnesota Press, 2013), edited by N. Katherine Hayles and Jessica Pressman, further arguing the importance of job printing and helping define and redefine the fraught term “print culture.” Other pieces include ones by Matthew Kirschenbaum, Johanna Drucker, Jessica Brantley, and an excellent, contextualizing introduction by the editors. In her chapter, Rita Raley outlines what she calls “TXTual Practice,” describing screen-based, “born-digital” works as unstable, “not texts but text effects” (p. 20). Her essay moves away from viewing the digital document and other such contrivances as metaphors and toward employing Galloway’s interface effect. Galloway’s view casts the old argument of interfaces becoming transparent and “getting out of the way” in a bright and harsh new light, writing that their “operability engenders inoperability” (p. 25).

Reading Writing InterfacesLori Emerson’s Reading Writing Interfaces: From the Digital to the Bookbound (University of Minnesota Press, 2014) takes on the “invisible, imperceptible, inoperable” interface, starting with ubiquitous computing. Once our devices obsolesce into general use, “those transparent devices that achieve more the less they do” (Galloway, 2013, p. 25), they escape everyday criticism. The interface stuff hides in those edges that aren’t really there. The words I write now float and flicker on a screen in a conceptual space I barely understand. Emerson cites the mass seduction of the Macintosh computer interface and the activist digital media poetics that critique that seduction. Her media archeological approach unearths the hidden mechanisms of reading and writing and the ways we negotiate screen- and print-based texts. It’s no surprise that Reading Writing Interfaces is one of the better recent books on these issues.

Type on ScreenLike Judith Donath’s The Social Machine (MIT Press, 2014), Type on Screen: A Critical Guide for Designers, Writers, Developers, and Students (Princeton Architectural Press, 2014), edited by Ellen Lupton, takes a designer’s tack on these issues. Though it’s a guide rather than a scholarly study, the book covers contrivances and conventions like type sizes, fonts, grids, scrolls, spines, wireframes, wayfinding, laundry lines, and designing the written word for different screens, as well as case studies of each. It’s an excellent way to frame one’s thinking on all of the above for critique or the classroom. Or both.

If paper didn’t exist, we’d have to invent it. Would anyone say the same for the screen?

References:

Emerson, Lori. (2014). Reading Writing Interfaces: From the Digital to the Bookbound. Minneapolis, MN: University of Minnesota Press.

Galloway, Alexander R. (2013). The Interface Effect. Malden, MA: Polity Press.

Gitelman, Lisa. (2014). Paper Knowledge: Toward a Media History of Documents. Durham, NC: Duke University Press.

Raley, Rita. (2013). TXTual Practice. In, N. Katerine Hayles & Jessica Pressman (Eds.), Comparative Textual Media: Transforming the Humanities in the Postprint Era (pp. 183-197). Minneapolis, MN: University of Minnesota Press.

Kittler, Friedrich A. (1990). Discourse Networks: 1800/1900. Stanford, CA: Stanford University Press.

Lupton, Ellen (Ed.) (2014). Type on Screen: A Critical Guide for Designers, Writers, Developers, and Students. New York: Princeton Architectural Press.

Ong, Walter J. (1977). Interfaces of the Word: Studies in the Evolution of Consciousness and Culture. Ithaca, NY: Cornell University Press.

Contested Boundaries and Saturated Selves

In her book The Social Machine (MIT Press, 2014), Judith Donath outlines designs for living online. Echoing George Lakoff and Mark Johnson (1980), she writes, “We are embodied beings, who have evolved in the physical world; our thoughts and imagination are rooted in the sensory experience of our physical surroundings. Online, there is no body; there is only information. We comprehend abstract ideas by reframing them in metaphoric terms that ultimately derive from physical experience” (p. 9). One needn’t look any further that a computer’s desktop to see this in action. “Immersion” was once a strong notion in computer-mediated communication studies, online communities, and virtual reality. Now we are not so much immersed in media as we are saturated by it.

The Social MachineDonath points out that these are boundary issues. Walls, fences, locked doors, online moderators—“the doormen of discussions” (p. 159), spam filters, and other gate-keeping contrivances protect the private from the public and vice versa. Even with such boundaries in place, our embodiedness is still at risk. We are as sieves, filtering news from noise, or as sponges, soaking up information and influence of all kinds. The latter evokes Psychologist Kenneth Gergen’s “saturated self”:

Emerging technologies saturate us with the voices of humankind—both harmonious and alien. As we absorb their varied rhymes and reasons, they become a part of us and we of them. Social saturation furnishes us with a multiplicity of incoherent and unrelated languages of the self (1991, p. 6).

Nearly twenty years ago, Nicholas Negroponte (1995) pontificated on the fading boundaries of the “post-information age,” writing,

In the same ways that hypertext removes the limitations of the printed page, the post-information age will remove the limitations of geography. Digital living will include less and less dependence upon being in specific place at specific time, and the transmission of place itself will start to become possible. In the post-information age, since you may live and work at one or many locations, the concept of an “address” now takes on new meaning (p. 163).

The history of the internet is largely a story of broken-down boundaries (see Grodin & Lindolof, 1996; Jenkins, 2006; van Dijck, 2013). Its architecture “rests upon principles of convergence, which enable multiple and overlapping connections between varieties of distinct social spheres” (Papacharissi, 2011, p. 305). The inherent irony of Negroponte’s observation is that since physical location no longer matters in the digital, post-geographic workday, it makes it matter even more. If you can work from anywhere, where you live means more than ever. You can live wherever you want regardless of where your work is. The old boundaries are gone.

The End of AbsenceThe overwhelming irony now is that where we are matters less than the digital wares with which we saturate our selves. On the commute, at school, at work, at home, on a trip, visiting friends—the smartphone usurps all of these with a persistent and precise hold on our attention. In William Gibson‘s term, the online world has “everted” itself into physical space. The fact that it is now inescapable is what writer Michael Harris calls “the end of absence.” His is an example of what I have called the Advent Horizon. We feel a sense of loss when we cross one of these lines. From the Socratic shift from speaking to writing, to the transition from writing to typing, we’re comfortable—differently on an individual and collective level—in one of these phases. As we adopt and assimilate new devices, our horizon of comfort drifts further out while our media vocabulary increases. It takes 30 years for a full, generational change and with that a full shift in advent horizons. Harris notes, “If you were born before 1985, then you know what life is like both with the internet and without. You are making the pilgrimage from Before to After” (p. 15).

Reaching across one of these divides, Thomas de Zengotita (2005) writes of digitally zombified youth,

… It was if they were somnambulating, hypnotized, into some newborn zone of being where hallowed custom and bizarre context were so surreally fused that the whole tableau seemed poised to shimmer off into the ether at any moment (p. 155).

Ours is a chronic presence in a chronic present. Donath (2014), writes of our online personal presences, “The stranger, as we think of him now, may cease to exist” (p. 336). But Harris (2014) adds, “Before all memory of those absences is shuttered, though, there is this brief time when we might record what came before. We might do something with those small, barely noticeable instances when we’re reminded of our love for absence. They flash at us amid the rush of our experience and seem to signal: Wait, wasn’t there something…?” (p. 8).

Well, was there?

References:

de Zengotita, Thomas. (2005). Mediated: How the Media Shapes Our World and the Way We Live in It. New York: Bloomsbury.

Donath, Judith. (2014). The Social Machine: Designs for Living Online. Cambridge, MA: The MIT Press.

Gergen, Kenneth. (1991). The Saturated Self: Dilemmas of Identity in Contemporary Life. New York: Basic Books.

Grodin, Debra & Lindlof, Thomas R. (1996). Constructing the Self in a Mediated World. Thousand Oaks, CA: Sage.

Harris, Michael. (2014). The End of Absence: Reclaiming What We’ve Lost in a World of Constant Connection. New York: Current.

Jenkins, Henry. (2006). Convergence Culture: Where Old and New Media Collide. New York: New York University Press.

Lakoff, George, & Johnson, Mark (1980). Metaphors We Live By. Chicago: University of Chicago Press.

Negroponte, Nicholas. (1995). Being Digital.  New York: Knopf.

Papacharissi, Zizi. (2011). A Networked Self. In Zizi Papacharissi (Ed.), A Networked Self: Identity, Community, and Culture on Social Network Sites (pp. 304-317). New York: Routledge.

van Dijck, José. (2013). The Culture of Connectivity: A Critical History of Social Media. New York: Oxford University Press.

Me at SXSW 2011: Interview by Jah Furry

This is a short clip of me yammering on about my recent projects (Follow for Now, Disconnect the Dots, and The Medium Picture) at SXSW 2011. My man Shahriar Shadab filmed and edited this [runtime: 3:07], and Jeff Newelt did the interview. Many thanks to them for indulging my goofy ass, and thank to you all for indulging me further.

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I’ll probably be putting this right on the front of the site as well, because it’s a decent summary of what I’ve been up to lately.

Thanks to everyone for your continued interest,

Terminal Mediation: Two Recent Books

Since the telegraph’s advent separated the process of long distance communication from the means of transportation (Carey, 1988), communication technologies have covered the globe with an endless network of connectivity. Today, the web is host to nearly every type of information available via other forms of media (e.g., text, audio, video, etc.), the computer has become a staple technology in the homes of millions, and the average American is now a computer user (Nie & Erbring, 2000). You don’t need me to tell you all of this, but our capacity for producing information far exceeds our ability to process it. If you’ve read more than one thing on this site before, you know that this represents my main intellectual obsession. Here are two recent edited collections on the subject. Continue reading “Terminal Mediation: Two Recent Books”

Is This Image in the Public Domain?

It’s called “We’ll All Be Happy Then” by Harry Grant Dart, and it ran in Life magazine in 1911:

Is this image in the Public Domain? If anyone knows anything about it, I’d greatly appreciate it.

Thanks.

You Will

In the early 90s, AT&T ran a series of commercials that posed some futuristic, technologically enabled task (e.g., “Have you ever borrowed a book from thousands of miles away?”), and then answered it emphatically (“You will.”), claiming they’d be the company to technologically enable such a task. I believe they’ve all come to pass except one. As Stewart Brand once said, “Technology marches on, over you or through you, take your pick.”

You Will

I can’t help but think that many of the technological advances we debate and marvel about were downright inevitable. In 1982, when I first got a computer, one of my main intentions was to get a modem and connect to databases. My eleven-year-old self wasn’t as hungry for information — I could’ve gotten the same stuff from the “database”  down the street known as “the library.” I was hungry for the idea of connectivity. The idea that I could connect my computer to other computers and exchange information. The idea was exhilarating.

Doesn’t that feeling, one that I shared with plenty of people by then, make the internet inevitable?

Didn’t your first unassisted ride on a bike feel like flying? Riding that two-wheeled bridge of balance is like taking off on wings of your own. In more sober tones, Marshall McLuhan (1964) aligned the two activities as well, writing,

It was the tandem alignment of wheels that created the velocipede and then the bicycle, for with the acceleration of wheel by linkage to the visual principle of mobile lineality, the wheel acquired a new degree of intensity. The bicycle lifted the wheel onto the plane of aerodynamic balance, and not too indirectly created the airplane. It was no accident that the Wright brothers were bicycle mechanics, or that early planes seemed in some ways like bicycles (p. 182).

Supposedly birds evolved the same way. Dinosaurs became bipedal via their large, counterbalancing tails. Eventually the same concept morphed wings.

Karl Popper (1968) called it “exosomatic evolution” (p. 238), adding that now we don’t grow faster legs, we grow bicycles and cars; we don’t grow bigger brains or memories, we grow computers. McLuhan continues, writing, “The transformations of technology have the character of organic evolution because all technologies are extensions of our physical being” (p. 182). Software and city blocks are as natural as ant hills and broccoli.

The argument that technology is organic begs the question of what to do about it: How do we maintain control over our contrivances?

The argument that technology is organic answers the question as well: We maintain control over our contrivances in the same way that we maintain control over our lawns. Sometimes we do, sometimes we don’t.

References:

Brand, S. (1988). The media lab: Inventing the future at MIT. New York: Penguin.

McLuhan, M. (1964). Understanding media: The extensions of man. New York: McGraw-Hill.

Popper, K. (1968). Objective knowledge: An evolutionary approach. New York: Oxford University Press.

——–

And here they are, the AT&T “You Will” commercials from 1993:

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“Disconnecting the Dots” on Reality Sandwich

For my latest piece for Daniel Pinchbeck and Ken Jordan’s web publication, Reality Sandwich, I poached and updated a few things I’d written about here. Here’s an excerpt:

Technology curates culture. As such, the alienation we feel from our technologically mediated “all-at-once-ness” (as McLuhan called it) comes from a disconnection between physical goals and technology’s “help” in easing our workload.

“For a list of all the ways technology has failed to improve the quality of life,” Alice Kahn once quipped, “please press three.”  I’m not anti-technology, but I have been trying to grasp what our devices are doing to us, as well as the relationship between technology, culture, and people. Our devices are often divisive.

Read the full article here.

Dreaming Out Loud: Transubstantiation

Dreaming Out LoudIn 2012: The Return of Quetzalcoatl (Tarcher/Penguin, 2006),* Daniel Pinchbeck extends Heisenberg’s idea that observation influences the observed into a Hegelian wordview that consciousness constitutes the core of reality, as if the physical world and our perception of it are merely two sides of the same phenomenon. Taken wholesale, it’s not quite solipsism, but it’s close. Either way, the veneer between the two is definitely permeable, but one needn’t believe in magic to see how.

The world is inseparable from the observing subject and is accordingly not objectifiable.
— Arthur March

I’ve written before about the Burkian designation of literature as “equipment for living.” As Richard Rorty puts it, “the point of reading a great many books is to become aware of a great number of alternative purposes, and the point of that is to become an autonomous self.” Virtual reality started with the first story told. Literature is a workout for your mind.

The prosifications of the greats are no more use than dumb bells under the bed if you don’t pump them. — Eddie Coffin in Tibor Fischer’s ‘The Thought Gang’

When different situations exist in your world, your brain is different. New knowledge and new stuff physically and chemically changes the make up of what’s in your head. Howard Bloom uses the example of bags used to carry things. In his “Jack the Pelican presents” lecture from 2003, he explains transubstantiation (i.e., things moving between the spiritual realm and the material world) by saying that our brains are different when different inventions exist. That is, we have different thoughts and dreams after certain ideas and innovations exist in our world (the material to the spiritual). Before bags were invented, one could only carry what would fit in one’s hands. After bags, well, it depends on the bag and one’s fortitude for carrying.

Looking down on empty streets, all she can see
Are the dreams all made solid
Are the dreams all made real

All of the buildings, all of the cars
Were once just a dream
In somebody’s head
— Peter Gabriel, “Mercy Street”

Howard also explains a dream invention that he’s had since he was a boy and how a computer company set out to make it, saying that one of his lifelong dreams will be a reality (the spiritual to the material). It’s not What the Bleep Do We Know? or The Secret, but it can be powerful — if not magical — stuff.

My first memory of something passing through the spirit/world barrier was one of my moms’ friends telling me she had a dream about a balloon tree. She managed to remember the idea and executed a version of it for her daughter’s birthday party to great effect. The next time I paid attention to the idea was when I first met Paul Barman.

Paul takes his dreams very seriously. “I always try to make my dreams come true,” he told me. “When I dream about something, if I can possibly make it happen… I mean, what better instructions could you be given?”

References:

Fischer, T. (1997). The Thought Gang. New York: Scribner.

Gabriel, P. (1986). So. Geffen Records.

Kain, P. J. (2005). Hegel and the Other: A Study of the Phenomenology of Spirit. New York: SUNY Press.

Pinchbeck, D. (2006). 2012: The Return of Quetzalcoatl. New York: Tarcher/Penguin.

Rorty, R. (November 2, 2000). “The Decline of Redemptive Truth and the Rise of a Literary Culture.” Retrieved from Richard Rorty’s Homepage.

* I’m finished reading it, so this is the last post about this book, I promise. Also, his is sort of a companion piece to the last post, Pumping Irony: Technology and Disconnectivity, albeit from the opposite extreme.

[“Ballon Tree” drawing by Roy Christopher]

Pumping Irony: Technology and Disconnectivity

Since I started riding a fixed-gear bicycle, people often ask me why? What’s the appeal? Well, one of the reasons that fixed-gears are so seductive is the direct connection one has to the distance traveled and the control of the motion. No matter the terrain or conditions, your body is always at work negotiating the ride. You are directly connected to your environment. Continue reading “Pumping Irony: Technology and Disconnectivity”

Mirroring Minds

In researching technological mediation (which many of you know has been my most intense intellectual jones over the past few years), I started looking internally a year and a half or so ago. Internally meaning cognitively, thinking that quite a lot of the process I’m trying to figure out is going on inside our heads. I first read about mirror neurons when David Byrne and Daniel Levitin were in Seed Magazine‘s “The Seed Salon,” and I immediately knew I’d stumbled across something I couldn’t ignore. Continue reading “Mirroring Minds”