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Metamedia launched Archaeolog in October of 2005. At first the unpolished ideas and commentary of 2 or 3 'archaeologers', archaeolog has now grown to encompass more than 40 regular contributors from North America and Europe.
An archaeolog, or blog for all things archaeological, has been part of Metamedia's e-publishing since 2003. At that time a few other, very early weblogs or static .html pages - most notably Internet Archaeology - were dedicated to publication of archaeological interests of/on the internet. Even a few early commentators - like Julian Richards or Christopher Chippindale - knew that digital publication would change how information and ideas are shared by archaeologists. Since these early days, a host of specialty blogs have appeared for those interested in archaeology. The digital media necessary to launch a blog are inexpensive - even free depending upon your server scenario. Indeed, part of the open-source initiative begun in Silicon Valley has the radically democratic ideal of making self-expression through software available to anyone. And since the 2004 US presidential election, blogs have become effective at offering an alternative to the widely held perception in the States that mainstream media is unreliable and biased. News to/from the people. Now every reputable mainstream news source - from BBC to CNN - integrates a blog component to their news casts. Without enlisting bloggers, and other new media such as Facebook, a would-be President of the US would be sorely lacking in funding. Grass roots organization and mobilization.
This has all been relatively good. For archaeology, publishers are, understandably, a bit nervous about what this portends for academic book sales. Questions of peer-review, quality and content control, and legitimacy come to mind. These questions should be taken seriously; but they can also be seen as established interests worried about financial futures and gate-keeping in academia. Suffice it to say, most new media theorists argue that the digital is no substitute for the physical and real. It augments various qualities - capture, distribution and storage, for instance. So traditional publishers ought to be rest assured that there is no substitute for book-in-the-hands. What will occur are strategies to mix traditional and digital components of publication. Books will be printed, but they'll be supplemented by new media tools, such as additional images or full resolutions databases of images (which are prohibitively expensive to print), sound bytes or podcasts of interviews, YouTube video shorts and even commentary/community pages (all only made possible by new media).
With so many archaeology blogs out there now - and more appearing daily - the onerous on e-publishers is consistency and longevity. Quality should go without saying. But a blog or other e-publication environment must remain reliable. This gets them into users' rss feeds and other aggregates so that they become a habitual source of interest and information. Other distinguishing characteristics could be listed about e-publication. The one that really matters for academics, however, is a function of analog publication constraints. With near instant posting, commenting and reviewing in these collaborative authoring architectures, a digital journal cuts the production time down to a week or less. This means that e-publication can outpace the dated articles which appear in traditional journals - which often take a year - or sometimes more! - to surface after they are submitted. Accelerating debate and the sharing of ideas and information. This will be the great utility of e-publication over the next few years. And archaeolog will be part of archaeology's digital future.
The 6th Media X Annual Meeting took place March 3-4th in Arrillaga Hall at Stanford University on the theme, Transformative Insights about Virtual Worlds, Collaboration and Participation in Mixed Realities. This year's meeting features new results from interdisciplinary teams catalyzed by Media X - describing the chain of effects across neuroscience, emotion and engagement; describing the importance of human-machine interfaces for energy-efficient buildings and cars; describing participation in mixed reality environments; describing best of class virtual collaboration processes and technologies in construction, education and medicine; and describing a novel approach to creating open source virtual worlds that includes automation and tracking capabilities.
Michael Shanks of the Metamedia Lab presented his current research on design criteria, software tools and interactive platforms to accelerate development, motivate engagement, and influence involvement in virtual worlds.
 Alessandra Lopez y Royo, Senior Lecturer in Visual Culture at the School of Arts, Roehampton University London, has launched her e-book exploring reconstructions of dance movements from the archaeological record.
"This online book brings together dance and archaeology, engaging with body knowledge, understanding archaeology as a corporeal way of knowing."
 Dr. Lopez y Royo's work simultaneously engages with issues of cross-cultural interaction and the relocation of cultural and artistic practices, in the past and in the present. As she describes the project in the preface. "The dance past is fragmentary: dance reconstruction is based on reassemblages of fragments and traces of the dance past and interpretation of these. The dance past translates into a notion of dance heritage, often posited as both value and conflict–free, and predicated on authenticity and purity. Dance reconstruction involves engaging with issues of dance representation and documentation. The documentation of dance is itself a form of dance representation. The documentation of dance is inevitably partial and based on classifications which are not meant to reflect a definitive order of things, but are conceived as flexible tools of understanding. Representation changes its object, thus representing dance is not about capturing its ‘authentic essence’ but about transformation; documentation of dance is about capturing (and transforming, through interpretation) fragments of the dance experience."
Read more of Alessandra Lopez y Royo's book@Chiasme.soft.books here.
Continue reading "SoftBooks@Metamedia launches e-Publication of ReConstructing and RePresenting dance: Exploring the dance/archaeology conjunction by Alessandra Lopez y Royo " »
Matt Edgeworth, of the School of Archaeology and Ancient History, University of Leicester, has released an on-line, soft book: Acts of Discovery: An Ethnography of Archaeological Practice. An important movement in archaeology has been to turn reflexive attention to the process of field excavation and survey. Yet most archaeologists have restricted such awareness to the end products or results of research; generally the site report or other textual manifestation. Matt has done a great service in reminding archaeologists that we are, in spite of the close disciplinary ties (especially in the States), our own poor ethnographers. We forget to notice the complex exchanges which occur between archaeologists and the material minutiae that constitute 'the stuff' of doing archaeology. Lending an observant and anthropological eye to what these exchanges are when we do archaeology, Matt has made the familiar strange.
As has summed it up himself: Turning the outward-looking gaze back on the treasure-house of material items of equipment stored in the tool-shed and the planning-hut is a strategy that is likely to cause surprise. Such implements are rarely if ever constituted as the objects of attention in themselves; they are used to work upon other objects, and it is those objects being worked that occupy attention. Tools such as trowels, spades, brushes, cameras, scales, theodolites and planning-frames are the mundane things of everyday life for archaeologists working out in the field. Yet these are the implements through which the objects of knowledge are brought to light, manipulated, meaningfully-constituted and transformed into textual data. It is precisely these mundane articles that mediate the subject-object and culture-nature transactions that characterise the production of archaeological knowledge. Any general (i.e. reflexive) theory of material culture should start here. More of Matt's on-line writing projects can found at his site.
The summer issue of Archaeology Magazine features a story by Samir Patel discussing a non-academic collective of researchers and new media artists studying modern graffiti practices and their accretion through time at prominent tagging locations in San Francisco, New York and Los Angeles. The article features interviews with Michael Shanks, Timothy Webmoor and Christopher Witmore of the Metamedia Lab, Stanford University. With a readership of roughly half a million, the story on this unconventional archaeology of the contemporary past will draw professional and public attention to issues generally relegated to the insular realms of theoretical archaeology. The publication of this project in a popular venue is sure to bring attention to urgent questions regarding the definition of archaeology, the proper subject matter for the discipline, and the archaeological imaginary in the public realm.
Like other pioneering work in modern material culture studies and archaeology of the present, Graffiti Archaeology pushes the edges of what is considered properly archaeological. Principally, it resonants with the notion of an archaeological sensibility that foregoes defining the discipline upon subject matter criteria ('the remote past') and instead emphasizes what is unique to how archaeology understands our complex relationships to things. Attention to minutiae of the everyday; detailed documentation of change through time; the processes behind the accretion of an archaeological trace; the individual and creative acts of even 'marginalized' groups. This broader and bolder view of what is unique to archaeology takes action and practice over etymology and definition to contribute a specialized perspective to deep time and modern material practices. As a shared sensibility, rather than a parochial discipline, archaeology indeed has a place for the interesting and challenging work being done by the graffiti project and others who bring to the fore, if only for a question begging moment, our assumptions about the material world. The article concludes with a concise statement by Timothy Webmoor which candidly sums up the Graffiti Project: "It's not going to be traditionally archaeological, but damn if it's not fascinating."
The final Visualizing Knowledge seminar takes place on Tuesday, June 5, 2007 at the Stanford Humanities Center from 4:00-6:00 pm. This final roundtable convenes a panel of 14 scholars working throughout the schools of Stanford to discuss the primary themes that the Sawyer-Mellon Visualizing Knowledge Seminar has raised over the course of the year.
These themes include:
Continue reading "Final Forum on Visualizing Knowledge" »
Presence - being there, witnessing; the presence of the past - from its effect upon political opinion to the cultural politics of heritage; the authenticity of media reports; surveillance tracking of the digital citizen; the politics of association in virtual online worlds; political representation in an age of digital media; documentation - making present what may become lost to history.
"Live" events centered around a discussion of such topics led by archaeologists Ian Russell (Trinity Dublin), Alfredo Ruibal (Madrid), and Chris Witmore (Brown) and by new media expert David Phillips (Austin, Texas).
"Absent" events - online, in a virtual world, and on a military base in Europe.
Chronicle of the colloquium and links to the absent events can be found at the Humanities Lab wiki.
A colloquium will be taking place at the Stanford Humanities Center on May 3rd to discuss the future of the archive. The purpose of the colloquium is a simple one - to share experiences and projects that are dealing with the future of the archive, the museum, the book, the document...
We need the past. Memories make us who we are. And when there are no memories we have diaries, written accounts and documents, pictures perhaps, and, above all, things. History, and who we are, lies in the material remains of the past ... in archives.
Archives - the store rooms of humanity - what has come down to the present.
Archive - a place where records are kept, a record so preserved, to place or store in an archive. The architecture of access to the remains of the past.
Archive 3.0 ?
Are we in a new phase in the history of archives?
Archive 1.0 - bureaucracy in the early state - temple and palace archives - inscription as an instrument of management.
Archive 2.0 - industrialization and digitization of archival databases - with an aim of fast, easy and open access based upon efficient dendritic classification and retrieval.
Archive 3.0 - new prosthetic architectures for the sharing of archival resources:
- animated archives
- a reemphasis on personal affective engagements with cultural memory.
Just think of the possibilities now for personalized documentation, access to information, sharing and searching of vast cultural storehouses of account, narrative, news, image, video ...
There is an emphasis here on interface - but not solely as a human factor of ergonomics or of behavioral efficiency and conceptual transparency - an issue now of richness of engagement.
Thinking critically about visualizing the past is not something conventionally associated with archaeology.
However, we have a Metamedia lab in our Stanford Archaeology Center. Michael Shanks has worked for many years with a site specific performance arts company - Brith Gof. And there is a collaborative project with the new media artist Lynn Hershman in the online VR world SecondLife - Life Squared. Such work is very unique in the discipline. Why do archaeologists need to think about media? How is visualization implicated?
Michael Shanks and Timothy Webmoor of the Metamedia Lab came together before a seminar representing over 15 departments and colleges (a post-disciplinarity) at Stanford University to answer these question and explain archaeology's relevance to media and to visualizing practices for information rendering generally.
Read more at their wiki for the presentation.
Archaeology took on Science Studies (again) at the joint (4S) Society for Social Studies of Science and the History and Philosophy of Science Conference this past weekend (November 2-4, 2006) in Vancouver, BC, Canada. The working title for the conference this year was: "Silence, Suffering and Survival.” While there has been a long history of engagement between archaeology and philosophy of science, too often archaeologists have not taken active part in this inter-disciplinarian debate. Science studies opens a productive avenue for attending to pressing issues in the actual practice of the human sciences. Archaeology is emerging as a unique player in these studies, straddling as it does the natural sciences-humanities divide. And the discipline was well represented with an international assembly of archaeologists and philosophers.
The session was entitled “Silenced pasts: Archaeological practice and the politics of manifestation”. It was organized by Christopher Witmore, Matt Ratto and Michael Shanks. The session included:
Matt Ratto
The Virtual Knowledge Studio for the Humanities and Social Sciences
The Royal Netherlands Academy of Arts and Sciences
Amsterdam
matt.ratto@vks.knaw.nl
“Epistemic commitments, virtual reality, and archaeological representation”
Michael Shanks
Stanford Humanities Lab, Metamedia Lab and The Archaeology Center
Stanford University
mshanks@stanford.edu
“Presence effects and archaeological media: case studies in performance arts”
Timothy Webmoor
Department of Cultural and Social Anthropology, Metamedia Lab and The Archaeology Center
Stanford University
twebmoor@stanford.edu
“Open source archaeology? The politics of collaborative heritage”
Christopher Witmore
Post-Doctoral Research Associate
The Artemis A.W. Joukowsky and Martha Sharp Joukowsky Institute for Archaeology and the Ancient World
Brown University
cwitmore@gmail.com
“Site-specific media, archaeology and collective (im)mortality”
Alison Wylie
Department of Philosophy
University of Washington
aw26@u.washington.edu
Discussant: intellectual boundary crossing and the legacy of archaeology and the study of science
Continue reading "Archaeology and Science Studies - round 2" »
Archaeolog is a collective weblog dealing in all things archaeological. It is open to the wider archaeological community and cognate fields from academics to field practitioners, from professors to students. We are inclusive and have no agenda other than to foster debate. We are community driven and we wish to provide a place for archaeology at large to be visible to the widest possible audience.
Archaeolog welcomes short essays, book reviews, commentaries, and debate pieces spanning a range of topics and concerns across the discipline.
Archaeolog is committed to accelerating the debate. With the ability to comment it facilitates immediate feedback and discussion from a broad range of inquirers interested in exploring the archaeological sensibility at large.
If you wish to contribute, please send your completed work to any of the following archaeologers: Alfredo Gonzolez Ruibal, Timothy Webmoor or Christopher Witmore. Senior archaeologers include Bjørnar Olsen and Michael Shanks.
The second installment of A Symmetrical Archaeology was organized as a full session at the Society for American Archaeology at San Juan, Puerto Rico (April 26-30th). Organized by Timothy Webmoor with Bjørnar Olsen, Michael Shanks, and Christopher Witmore, the session brought together an international and trans-disciplinary group of thinkers to present a Manifesto for Symmetry in archaeology and the human sciences.
With few exceptions archaeology under-theorized its relationship to the material past prior to Clarke's 'loss of innocence'. Subsequently, a burgeoning 'theory literature' has attempted to systematize the relations between human behaviour and material culture. We argue that the resultant 'turns'/diatribe characterizing recent archaeological thinking derives from the shared, humanist presupposition of a radical division between people and things. In accentuating links and crossovers with technoscience studies and empirical philosophy, this session seeks to re-characterize archaeology's unique role in studying mixtures of humans (behaviour) and material things. Such a 'symmetry' of people-things forefronts archaeology in an inclusive 'ecology' of 'naturecultures'.
Joining the organizers were:
Dan Hicks, Dept. of Archaeology and Anthropology, University of Bristol, UK
Alfredo Ruibal, Archaeology Center and MetaMedia Labs, Stanford University
John Schofield, English Heritage, UK
More information on the Symmetrical platform of a discipline of things may be found at 'Events and Articles' @ http://traumwerk.stanford.edu:3455/Symmetry/814.
A panel of eminent scholars came together to discuss Alfred Whitehead's relevance to current issues in science studies, technoscience and pragmatism. Beginning with Isabelle Stengers' recent work on "Penser avec Whitehead", the panel discussed the role of Whithead's 'propositions' for facilitating non-reductive modes of understanding 'common matters of concern' in the sciences. Stengers and Haraway generally agreed that a 'pragmatic and situated philosophy' was necessary in order to avoid abstractions and highlight corporeal/felt understanding irreducible to and incommunicable via language. While this seems so steer the sciences toward fragmentation along 'individual' lines, the two scholars emphasized that 'common concerns' or 'obligations' within an ecology of practice function to join specialists without being subsumed under denaturing, 'unwise' concepts. Rorty agreed that fragmentation of specialties was ocurring but was more optimistic about the result of democratic and adjudicating inquiry. Further, he contested that while Whitehead attempted to 'disclose what was formerly undisclosed' via propositions and attention to complex relationships, he fell short in his project to show the 'failure of language'. For Rorty, this was more ably acheived by Wittgenstein and his demonstration of the use/practical value of language in tandem with its inability to fully disclose (with reliance upon abstraction) any 'essential reality' in science or life generally. Nevertheless, Haraway used examples of dog-human non-verbal communication to argue that, contrary to Rorty's insistence upon utility being found primarily in language, there are a host of non-discursive relationships which have utility and highlight coordination in Stengers' 'matters of concern'. In what Stengers called an emerging awareness of an 'ecology of practice', these non-verbal connections are what need to be attended to in science and technology. Such a move away from linguistic practices (contra Rorty) is to de-center humanism in order to take seriously relationships between humans and nonhumans. With this insight, the discussion hooked-up with recent work in symmetrical archaeology and its move to de-center the archaeologist-as-interpreting-a-past-as-text. As well, with collective utility being forwarded as the panel's measure of success in investigation, the notion of working-with the past, rather than disclosing the past, highlights media as a vital, non-verbal manner of affecting active engagement with the past in the present.
A wonderful meeting with intellectual buzz yesterday at MetaMedia Labs with Alison Wylie and the MetaMedia directors. Discussing the interface of intellectual property rights, digital interface and design, engagment with place beyond embodiment, and the future of academic collaboration, matters of new media served as a nodal point connecting thinkers and practitioners in the philosophy of archaeology.
Amongst other specific topics discussed, were ideas on Intellectual Property Rights (IPRs) and the ramifications for the movement, driven by scholar.google and digitization of academic library holdings, of e-texts and the publishing future for a discipline such as archeology. This delves into the informatic liberation movement, or digital democracy as its more friendly epithet, and what action (if any) archaeologists will take on the matter.
While many may prefer to remain sidelined or insular from the ensuing informational revolution (particularly in terms of distribution and accessibility), oddly enough the litigation begun for cultural property rights from Indigenous/stakeholder claimants may equally force the issue for mid-lined archaeologists as such copy-''rights'' are beginning to merge into issues of digital copyright and information conveyance. We see this happening with the move to digital information (as simple as on-line .pdfs and images to library cataloging) and the archiving of data sets in archaeology which has been widely encouraged. Such protection or claims to digitized heritage will be litigated with regard to soft copyrighting which is somewhere between ''all rights reserved'' and ''public domain''/no rights. Two early developers at the forefront of this information sharing accord came out of a Stanford Law-Silicon Valley team-up and are linked below:
creative commons
scientific commons
For media practioners and archaeologists involved, this seems to be precisely the ethical way forward, which is to make data open, free and available to all (researchers/stakeholders alike), while retaining the minimum of attribution. Archaeology would not be alone, as public culture has already moved in this direction. Like Michael was saying, this is really where the creative artist world is going in terms of information sharing; he mentioned the visual/performing arts, but for independent minded musicians, this is also where it is at.
So this brings us to the cross-roads of: digital mediation of archaeological knowledge + property rights with specific respect to on-line/fuzzy realm of cultural production (where copyright laws do not yet fully exist/bind) + push for ''informatic liberation'' or digital democracy and the fostering of inclusion (to maintain ideal of free, accessible information and for us as archaeologists to facilitate this). This is why I am in particular wanting to push this usage of mediation: its semantic derivation, legal connotation and enhanced conveyance-of-information-via-new-media association all hook up synergistically.
New territory for insights and inclusive collaboration.
The first installment of A Symmetrical Archaeology was organized as a full session at the TAG gathering in Sheffield, UK (December 19-21). Organized by Bjornar Olsen, Michael Shanks, Timothy Webmoor and Christopher Witmore - spearheaded by Chris - the session brought together an international and trans-disciplinary group of thinkers to present a Manifesto for Symmetry in archaeology and the human sciences.
The abstract for the session ran as follows:
Archaeology has long struggled with or even straddled divides as those between the material and the social, the present and the past, and the sciences and humanities. Caught in what can be broadly construed as a cyclical fluctuation between concerns with realism and constructivism, epistemology and ontology, objectivity and subjectivity our history of disciplinary “turns” associated with the negotiation of such divides is familiar to many. In this session we suggest a series of paths that do not lead to the continuation of such cycles of "dialectical war,” which faithfully and persistently repeat the gesture of the Kantian (Copernican) revolution.
Symmetrical archaeology gathers approaches that share the conviction that the world is far better represented and understood if conceived of in terms of mixtures and entanglements rather than dualisms and oppositions. It poses a radical levelling of the way we treat humans and things, both in our articulations of the material past and in our reflexive analyses of our own archaeological practices. However, this is not a claim to an undifferentiated world. We acknowledge the differences between entities but conceive of them as non-oppositional or relative facilitating collaboration, delegation and exchange. Through the application of the principle of symmetry we attend, not to how people get on in the world, but rather to how a collective, the entanglement of humans and nonhumans, negotiates a complex web of interactions with a diversity of other entities.
In accentuating links and crossovers with science studies, pragmatism, semiotics and empirical philosophy, this session reconfigures our understandings of human relationships with the material world in ways that are not necessarily subject to modernist thought. This session gathers together practitioners who wish to demonstrate how archaeology can set alternative agendas in the humanities and sciences by articulating a new “ecology” packed with things, mixed with humans, and which prioritizes the multitemporal and multisensorial presence of the material world.
Joining the organizers were archaeologists:
•Ashish Chadha (in absentia)
•Dan Hicks
•Maartje Hoogsteyns
And philosopher of technology
•Don Ihde
Unlike most sessions at TAG espousing collaboration and drawing upon thinkers outside of the confines of the discipline, Symmetrical Archaeology pulled together in a tight program interests ranging from historical archaeology to classical landscape to cultural politics, and involved in the session some of the very thinkers whose work has pushed informing fields of Hermeneutics and Science Studies away from asymmetry.
See - http://traumwerk.stanford.edu:3455/symmetry/816 - for comments and a Podcast of the entire session coming soon.
A Symmetrical Archaeology will be at the upcoming Society for American Archaeology (SAA) (April 26-30).
Matt Ratto, Michael Shanks and Christopher Witmore organized a session at the Society for Social Studies of Science conference in Pasadena, CA this past weekend (October 20-22). The conference focus was on “The Representation of Controversial Objects: New Methods of Displaying the Unruly and the Anomalous in Science and Technology Studies.”
Here is the abstract from our session “The Past: What an Unruly Thing!” :
Archaeology as a discipline has always had to play a dangerous game, working both to explain and contain the past through scientific means and, at the same time, seeking to explore and manifest history as an interpretive and hermeneutic object. In this sense, Archaeology stretches over the divide (marked even more clearly by the “science wars”,) between science and the humanities, with archaeologists recognizing that they often have to play both sides.
One recent response to this has been the incorporation of new means of representing and engaging with the past; traditional archaeological tools such as the map, the photograph, the scale model, and the material archive have been supplemented by computation simulations, visual models, new forms of performance and other modes of engaging with and articulating history. This work takes many forms and draws upon such diverse fields as economics, physics, and computer science, as well as architecture, literature, cultural and theater studies. As such, much of it sits in a complex relationship to modernist epistemics, and works to balance probablistic theories of the past with possibilistic and interpretive stances.
This panel attempts to describe and explore recent developments in archaeology as a way of reflecting on the issue of representation and the “unruly object.” In the discussion that follows, we will reflect on the relationship between STS and archaeology.
Michael and Chris were able to highlight a number of Metamedia projects oriented toward manifesting qualities of the material world otherwise sieved away by conventional forms of documentation.
Our message: archaeology's strained position stetched across the divide between the humanities and sciences is of interest to science studies.
Michael pointed to "three agendas or trends emerging in archaeology that lend force to archaeology's uniqueness:
• an understanding of archaeology as mode of cultural production – a scientific practice working on what is left of the past, archaeology is not a discovery of the past per se;
• archaeology seen as a science of relations between people and things;
• archaeology as mediating practice - translating materiality and mediating past and present in future-oriented projects."
Michael suggested "that these developments are of significant interest to science studies not least because they invoke:
• radically new ways of understanding cultural materiality;
• a new history and genealogy of humans and (cultural) artifacts (to include a pragmatogony);
• reevaluation of cultural heritage – the intimate relationship between tradition, the remains of history and contemporary cultural values and identities."
In complementing Michael's piece, Chris suggested "archaeology, unlike other sciences, actively transforms its fields of study. Archaeology transforms material/event contexts of practice into a combination of displaced things and media (plans, maps, diagrams, text, images, etc.). In this regard, archaeology always returns to a material world permanently transformed.
This transformative aspect of archaeology's practice means we can only get one shot to manifest the material world sufficiently. Though we may not always be sure how the unruly qualities of the material past can make a difference in our practices now, we have to consider how archaeologists or an interested public will engage with the remnants of the material past 10, 50, 100 or more years from now. In this regard, we can only anticipate for future generations by giving something of our practice over to multiplicities, presences and ambiguities."
Beyond programs of action science studies has yet to sufficienctly grasp the richness of things. Archaeology has much to contribute in terms of how it attends to issues of material presence, experience and multiplicity. Fortunately researchers and philosophers of science such as Matt Ratto, Laura Watts and Don Ihde are listening.
Metamedia announces a new collaboratory in historical and contemporary archaeology which focuses on the city of Bath in southwest England. The project is under the direction of Dr Dan Hicks of the Department of Archaeology and Anthropology, the University of Bristol.
According to Dan:
"The project explores the complexities of the city's Iron Age, Romano-British, medieval and post-medeival pasts, and how they are enacted in the present through a diversity of contemporary activities - tourist, everyday, archaeological. It will explore the many contemporary walks and tours of the city. How everyday contemporary practices - shopping, for instance - take place in relation to the historical built environment How antiquarian and archaeological practices have engaged with the city's material remains since the eighteenth century - at the Roman Baths in particular. This is a project in the contemporary archaeology of a world heritage site - http://whc.unesco.org/en/list/428"
The first meeting of the Critical Studies in New Media workshop for 2005 was held today on the fourth floor of the Stanford Humanities Lab. Organized by Michael Shanks, Fred Turner and Sebastian De Vivo this year's workshop examines and debates "cutting edge thinking around this topic of the politics of presence."
According to the organizers:
"The group will, as before in this workshop, be one that radically crosses the conventional boundaries between different approaches to media. It will combine media practice, perspectives from media industries and institutions, and socio-political critique.
Intellectual edge and cutting across conventional fields of understanding and practice - this is what distinguishes our workshop from other courses and seminars in media at Stanford and makes it unique.
Objectives - to convene the group commited to exploring key issues every two weeks during quarter; to organize two weekend colloquia in February and June (2006); to manifest this interest in an on-line collaboratory."
They articulate the notion of "presence" as:
"Presence is a contested aspect of social and cultural experience. Notions of presence hinge on the relationship between the live and mediated, on notions of immediacy, authenticity and originality. Presence prompts questions of the character of self-awareness, of the presentation of self. Interaction is implicated — presence implies being in someone's presence. And agency - one's ability to effect such representation and relationship. Location too — to be present is to be somewhere. Hence presence also directs us outside the self into the social and spatial. And also, of course, presence directs us into temporality — a fulcrum is tense and the relationship between past and present.
An aspect of presence is representation - both mimesis and political representation. Hence presence fundamentally implicates the communicative relationship between what or who is represented and how. At the heart of presence is politics and the polis.
We propose that the workshop focuses on this theme of the politics of presence - matters of power, agency, and identity in the ways that media experiences generate and manage presence.
Key questions and fields revolve around agency, site/location and the body.
Agency.
How do infrastructures (of any kind - social, political, material) shape the ability of the individual to have political presence?
What are we to make of the increasing expression of politics as media experience?
How are media companies, political agencies and/or other organizations using media to shape the experience of presence in culturally or institutionally determined ways?
What's the difference between presence, agency and representation?
What happens when media generate mixed realities that subvert the distinction between real and represented, original and simulated?
These questions raise the topic of "virtual communities" and socio-media, new forms of (political) association.
Site/location.
Media and mediation are always located. Media technologies always connect with place. They are mediating forms, between people and structures/institutions.
How are media implicated in politically charged locations?
Surveillance and mutual monitoring are relevant here.
How do we think about immersive environments - fused intermedia as well multiple media ensembles - in relation to presence, identity and agency?
How are media involved in the generation of corporate presence beyond the individual in places like department stores, malls and airports?
Body.
How are the truth and knowledge of one's self and being shaped by mediating forms/technologies?
What happens when there isn't an individual to be present anymore, because they are dispersed through multiple media?
What happens when the individual is dispersed through mediating forms such that the absolute distinction between self and representation is less relevant than notions of iterative remediating processes?
What happens when the enviornment within which we're present finds its home inside our bodies, when media and bodies merge? Key issues here are immersive media environments, cyborg bodies and emerging nano technologies.
Change and history.
Agency, site/location and body need to be understood in historical perspective.
How should we think about presence in the present in relation to presence in the past?
What about immersive environments and other media management of presence in the past?
Media history - what is new about new media and its relation to presence?
Are these really issues of "new" media?"
The next meeting will be held on Friday 28 Oct at 10 Wallenberg Hall 4th Floor. The workshop will focus on Geoffrey Bowker's and Susan Leigh Star's wonderful book "Sorting Things Out: Classification and its Consequences," MIT, 2000.
Metamedia is pleased to announce the launch of Archaeopaedia.com! Archaeopaedia is an on-line collaboratively authored encyclopaedia of all things archaeological.
Archaeopaedia provides a fresh contrast to the terminological engineering found in many readers, encyclopaedias, and textbooks which have tended to "black box" key issues in archaeology over the last 15 years. Rather than stablizing and domesticating archaeological terms archaeopaedia opens them up to an ongoing process of debate and negotiation. Archaeopaedia is open to professional archaeologists, students and interested public alike.
Metamedia announces the creation of the first scholarly collaborative blog dedicated to all matters philological. Philolog.org was launched today by Metamedia and is under the direction James Collins, Corby Kelly and Jack Mitchell of the Department of Classics at Stanford University.
Here is a commentary by Jack Mitchell's on the nature of the blog:
"I might as well start by asking, "Were there weblogs in the ancient world?" Or rather, equivalents?
What, o Socrates, /is/ a blog? First of all, a blog is chronological discourse, organised by day and hour. It is continuous, but episodic. It may be collaborative (like this blog) or exclusive (with a single author); it provokes comment from its readers, whose comments become part of the blog and in turn stimulate new comment; yet all is centered on the post as an (expansive) entity.
Perhaps, in ancient terms, the blog most resembles epic poetry. Epic, too, is episodic; and the basic idea behind each episode (eg. "Heracles slew the beast with his sword") would stimulate expansion by later tongues ("Tell me, goddess, the genealogy of the best . . ." or "The forging of the sword"). Of course, epic expansion would involve the total reworking of each post every time someone commented upon it -- the later version erased the earlier. So the analogy breaks down.
Perhaps, rather, the blog is like a /catena/ - a Late Antique multi-sourced commentary on a canonical text, by means of which a manuscript would bring, say, Zigabenus', Theophylact's, and Cyril the Alexandrian's commentaries on the Gospel of Luke onto a single page, "indexed" by chapter or passage. This analogy works even in terms of physical medium - the script of exegesis typically being smaller (say, 6pt) than the script of the canonical text (say, 10pt), just as comments tend to be in small-sized Arial font. The difficulty with a "canonical" analogy is that the blog is always in the process of being written; it never achieves a definitive form, and comments posted too many days after the original post tend to be disregarded: the blog's readership has moved on. This entirely contradicts the idea of the canon.
Perhaps, rather, the blog is like a long day in the Ecclesia? The strategos, say, makes a long and interesting speech (the post), and the citizens rise without regard to rank or race or ready money, each tacking on his impassioned, sometimes irrational comment on the main event? The comment section is certainly volatile, like the Athenian demos: inclined to overrate Sicily, destined to irritate Plato. And the principle of the Ecclesia is non-telic: it will continue forever, just like a blog, addressing whatever the moment requires."
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