Imagine you live at the end of a cul-de-sac in a subdevelopment that is only accessible by a single gate that leads out to a large, high-speed arterial road. Your friends, your job, your kids’ school are all outside of this development which means life is lived through and on the road that connects your subdevelopment to the rest of the world. Now imagine that, without warning or any kind of democratic process, the company that maintains that road (private companies are subcontracted to do regular maintenance on public roads all the time) decides to add trees on either side of the road to reduce car speed. It’s a relatively benign design intervention and it works. In fact the trees work so well that the company’s engineers publish in a few journals which directly benefits the company financially, through prominence within the truly boring world of road maintenance. When the residents get wind of this experiment, and demand to know why they weren’t even notified, the owner of the road maintenance company says, “if you don’t like it use a different road.” That mind-bending response actually makes more sense than what has been coming out of OKCupid and Facebook these last few weeks. (more…)
Romantic love occupies a significant amount of space in both popular culture and, often, the human psyche. It is the muse of artists, musicians, and poets; the downfall of great characters; the impetus for sheer giddy joy, deep comfort, and the sharpest most debilitating pain. Truly, what else matters when you’re in the arms of a lover? What else is of import after a lover breaks your heart? Of course, romantic love, as conceived in the contemporary West, has an end game: marriage and/or life partnership along with the formation of a family.
This has not always been the case, and is not the case everywhere. The notion of romantic love began with knights and ladies of nobility and had nothing to do with marriage, or even sex, while arranged marriages and dowry agreements have little to do with romantic love. That is, the coupling of love with marriage is not compulsory, but culturally constructed as such. And it strikes me, when I think about it, as a bit of an odd couple. (more…)
[Edited to note: It's been pointed out to me that I'm conflating transhumanism and posthumanism a bit here; gonna leave it as it is, but I agree and I just wanted to flag that.]
I’ve seen a lot of yelling about Lucy. The yelling is a major reason why I wanted to do some yelling of my own. And like so many times before, I find myself in the situation of feeling like much of what I could say has been said before by others, and better than I could, but I’m still going to yell a bit, because there are things about this film that trouble me profoundly, and I’m even more profoundly troubled by some of what people are saying about the film itself.
Having just uploaded the final document of an NSF grant proposal (for this project) I feel like going “back to basics” and revisiting the big picture of my field. Unlike most of my fellow Cyborgology contributors, I don’t hold a degree in sociology and I’ve never been to the American Sociological Association’s annual meeting. My department is an interdisciplinary social science called Science and Technology Studies. Similar departments call themselves Science, Technology, and Society (helpfully, both can be called simply “STS” and that’s what I’m going to use for the rest of this post) but other departments have slightly altered listicle names: MIT’s History, Anthropology, Science, Technology, and Society probably wins for longest department name. (True Story: went to a grad conference there once and they handed out pint glasses that said “We put the HA in STS. Funny kids over there.) What follows is, in some really broad strokes, the contours of this little-known but growing intellectual tradition. I’m going to cover a rough history, and the field’s major projects and subfields that emerged from that history. As the title suggests, I’m going to make a lot of generalizations in service of brevity so… just be prepared for that. My hope is that this is somewhat helpful around this time of year for people who might just be getting into STS departments (congrats!) and for recent undergraduate degree holders who are considering going back to school. One final caveat: like all histories, this one is confined by its author. My friends at the Cornell STS program would write a different history, and the folks that study STS policy at Georgia Tech would write something different as well. (more…)
Although it was about two years ago that I wrote the post that sparked my own interest in ruined and abandoned spaces, it’s something to which, you might have noticed, I periodically return.
DJs need to know how to mix records, sure, but even the best mixer will tank if they don’t know how to read a crowd. You have to know what kinds of songs keep your crowd dancing, and what kinds of songs send them to the bar or the bathroom. Usually this involves a combination of prior knowledge (of the venue, of who you’re opening for, the night’s theme, etc.) and actual observation of the crowd–do they look and sound like they’re into it?
Lightwave is a platform that uses WiFi enabled wristbands to track and transmit biometric data–their temperature, heartrate, and the volume of sound they hear–from individual crowdmembers to a program that analyzes and visualizes that data. Lightwave visualizes audience responses to…well, that’s one of the questions I have here: what experience is it visualizing? Is it the DJ performance? The clubbing itself? Both? It seems absolutely incorrect to say that Lightwave visualizes audience responses to music. Clubbling is a social and interactive experience, and music is just one factor in the mix, so to speak. When you’re dancing, you’re responding to other people around you, to the overall ‘vibe’ of the crowd–this is what makes it more fun than dancing to the same records alone at your house.
Late Monday night it was discovered that one of the EPA’s Twitter accounts was a C-list celebrity on the popular iPhone game Kim Kardashian: Hollywood. The Tweet was one of those automatically generated ones meant to announce progress in a game or the unlocking of an achievement. Its easy to imagine the scenario: an over-worked or deeply bored social media manager didn’t realize they were signed into their work account instead of their personal one and let the tweet go. Or maybe a family member borrowed their work phone. Who knows? What we do know is that the tweet immediately garnered thousands of retweets and countless more screenshots were shared on other platforms. Why is this even remotely funny? What sorts of publicly held believes does it reveal? (more…)
Pharmaceutical drugs do an array of things to the body. They can affect mood, energy, blood flow, experiences of pain, and capacities for pleasure. Their increasing prevalence in the marketplace and home medicine cabinets suggests an addition to the old adage that ‘we are what we eat.’ Today, we are also what we take.
But embedded within cultural realities, pharmaceuticals do not simply do things to the body. Rather, they are the conduits through which the body becomes connected with and constituted through economies of both money and moral value. Pharmaceutical drugs are at once tools of medicinal healing and commodities of social and financial exchange. In understanding the implications of any particular pharmaceutical drug, then, it is pertinent to ask not only what it does, but what the pharmaceutical company is selling, to whom, and with what kind of trajectory. (more…)
One secondary effect of the blow-up over Jack Halberstam’s trigger warning essay is the widening skepticism of the term “neoliberal” as a sort of empty buzzword. Because I just finished teaching a grad seminar whose main objective was to figure out what the hell we mean when we say “neoliberalism” (here is the tumblr for the class), I thought I might be of some assistance here. I think the term “neoliberalism” can mean something useful and specific if we’re more cognizant of its use.
It seems to me that a lot of the confusion around the term is that it is used in (at least) two senses: one indicates a period in time, and one indicates an ideology. Just as “the Cold War” or “modernity” can refer to both a historical time-frame and a dominant ideology that shaped that historical period, “neoliberal” can mean both “now” and the ideology that informs this “now.”
Today’s makeup selfie (Urban Decay’s Electric Palette).
I had no idea the upcoming ABC sitcom Selfie was going to be a thing (this fall if you for some reason care) until I saw an ad spot for it while half watching the World Cup or something. Very suddenly I was more than half watching, and within a few seconds I was tweeting angrily.
I mean. Read the premise (courtesy of Wikipedia). (more…)