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Subject: [CTHEORY] 1000 Days of Theory: Infomobility and Technics
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CTHEORY: THEORY, TECHNOLOGY AND CULTURE VOL 28, NO 3
*** Visit CTHEORY Online: http://www.ctheory.net ***
1000 Days 021 27/10/2005 Editors: Arthur and Marilouise Kroker
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1000 DAYS OF THEORY
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Infomobility and Technics: some travel notes
=============================================
~Belinda Barnet~
Introduction
-------------
The technical artefacts that surround us are more than just
extensions of ourselves; they shape and mediate our experience of
life and the taking place of space and time. Each technology has its
own material genealogy that exceeds human evolution, and some
developments have had more impact on human life than others. For
French philosopher Bernard Stiegler, one of the most important
developments in recent times is the convergence between the
industrial technical system, globalisation, and mnemotechnical
systems like writing and photography, to form a global mnemotechnical
system. This system incorporates digital information networks like
the internet as well as the real-time information events of
individuals. The human of the information age is dependent on this
global digital retention system; they invent themselves within it.
More recently, with the development of geosynchronous satellite
applications like GPS, there has been an "interweaving" of this
global system with real space; the human experience of countries and
regions is shaped in advance by its representations. The global
mnemotechnical system reterritorialises real space.
What is currently being deployed is an electronic
reproducibility of places, countries and geographical regions.
It is not yet very advanced, but it already opens up immense
perspectives.[1]
The following essay is a collection of three vignettes reflecting on
infomobility and mnemotechnics from my travels earlier this year. In
the first vignette, I argue that this interweaving of the global
mnemotechnical system and real space reaches its zenith with mobile
devices; particularly through the use of wireless information
services (like WAP or NTT DoCoMo's i-mode) combined with
location-based services that tailor data to geographical locations.
The individual's current location becomes a plane of technological
inscription for this global mnemotechnical system, and the individual
human becomes a series of location zones, an evolving piece of data
whose information events are fed back into this digital retention
system. All countries and territories with mobile coverage have a
layer of virtual graffiti [2] associated with them, from simple maps
and web references to custom-built and location-specific mobile sites
that can be accessed with your thumb. My beliefs are shaped in
advance by this digital retention system whose access point I carry
with me. In the second vignette I argue that this global digital
retention system also bears witness to an event having taking place;
until an event has been captured, shared and distributed across the
network via mobile phone, it has not taken place.
When human beings are separated from the devices that grant them
access to the global mnemotechnical system, from both the archive of
their own lives and the collective record, they experience anxiety.
Our relationship with mobile devices constitutes a tension, a tension
I explore in the final vignette.
The (re)production of territories -- Marrakech, Morocco 5/05/05
---------------------------------------------------------------
What is really at stake are the radically new possibilities of
projection that are offered by digital devices of tertiary retention.
If what we are dealing with is nothing else but real space, it must
be an extension of the device by which the world projects as
double.[3]
The places I visit become "smart" by virtue of my presence. I bring
information with me to this place, and this information mediates my
experience; the territory surrounding me serves as surface of
projection for data. I am sitting inside the mud-brick ramparts of
Djemaa el-Fna square in Marrakech, surrounded by a jumble of
storytellers, jugglers and snake charmers. In the stall beside me, a
woman pulls a raw sheep's head from her bag, skewers it through the
eye socket and rolls it across the grill. The intermittent song of
the Muezzin (Arabic call to prayer) sounds strange to me, and the air
is filled with a mixture of French and Arabic, neither of which I can
understand. I have no guide book, and I cannot find my way out of the
labyrinthine medina. Yet I am not lost; using GPRS roaming, my device
brings access to directions through the cobbled streets and alleys,
to an explanation of the song in my own language.
Every street and building has a layer of virtual graffiti I can
summon in an instant; my experiences will in turn be archived and
will form part of this collective inscription. Although I cannot see
these records on the walls and artefacts around me, they are not
immaterial; they "cannot be accessed except via the mediating
processes of the devices that represent this information" to an
otherwise unequipped consciousness.[4] Using my device, I retrieve
243 entries for Cafe Toubkal on the East side of the square; if I
squint my eyes I can see it through the jumble of stalls. As I make
my way across the market I capture images of my approach, I rehearse
my own inscriptions in this collection; my experience has been
formulated in advance of my arrival. In this sense, the place I am
approaching is already the future anterior, it is already memory. A
mobile device promises not simply, or not only, perpetual
connectivity; it promises access to this sedimentary layer of
information that has built up around the globe, and the ability to
add your fragments to it. This exceeds the knowledge of human
individuals, it exceeds the territory it covers.
With every step, I emit a smog of data; my journey is being archived
too. Every few seconds, my device "pings" the network and receives a
response; my location zone is then recorded in a log. I am conscious
that I leave a trail of digital breadcrumbs for Maroc Telecom through
the ancient city, that my position could be triangulated within
metres based on my distance from nearby cell stations. I have become
data "travelling through data landscapes" [5]; I have become a
roaming subscription number. As my feet slide upon thousand-year old
stone, I am at once travelling through networks and central servers
back in Australia, my details handed on via invisible network
handshakes across the globe, my trajectory recorded. I am not lost, I
am identifiable; I am a string of information events.
As I travel through the city I leave other traces too, traces which
will be incorporated into the global digital retention system. Every
ATM I visit and every credit card transaction I make will be
recorded. But my mobile device is a nomadic object; it literally
locates me within an electronic reproduction of the territory I walk
over.[6] The network coverage area is known as a "footprint", and
like any inscription on real space it has finite physical limits and
dimensions; my trail through it will be marked as one marks the
surface of page. At the same time, this data trail I am creating is
already memory; by the time the network locates me, I have gone.
On the opposite side of the round world you are asleep now, and your
device will vibrate silently with the video I have sent.
The (re)production of events -- Valencia, Spain 14/05/05
--------------------------------------------------------
The ultimate affirmation of an event having occurred is its
being captured, shared and distributed by mobile phone.[7]
Samsung's current Show Your World ad campaign urges camera phone
users to record the minutiae of their daily lives and turn it into a
movie. In Samsung's words, this is "the most vibrant way to capture
and share life experiences with family and friends".[8] Human beings
have always felt compelled to capture fragments of their lives, to
store and transmit memories; we have inscribed ourselves in books and
on cave walls, in folk songs and on New York subway benches, and now
on 1.8" mobile phone screens. For Bernard Stiegler, all technologies
are in fact memory aids [9]; but not every technics is also a
mnemotechnics. Some technologies have been created explicitly to
store and transmit memories: for example, writing, or photography.
Mobile devices were originally created as walkie-talkies for
cars,[10] but the unexpected success of messaging took development in
a different direction; consumers wanted to capture and share ephemera
from their daily lives.
All technologies create cultures of use around themselves; they
create new techniques and new ways of doing things that were
unthinkable prior to the technology. Mnemotechnics in particular
create new ways of remembering; both on a phenomenological level (how
we perceive and experience events in our lives) and a technical level
(the material artefacts that serve as surface of inscription). The
relationship between these two levels constitutes a tension -- a
tension as old as metaphysics, a tension which is itself productive
of new devices and new techniques.[11] The material surface of
inscription at once shapes the memory it records; the technical
artefact has limits and resistances which impact the recording.
Mobile devices in turn have material limits that influence the events
they capture: for example, a mobile screen is necessarily small
(between 1 and 3" for phones, up to 4" for PDAs and Pocket PC), and
video is comparatively hard to compress and expensive to receive,
even on high-end 3G devices. Consequently, the videos we create must
be short, simple grabs; the actors must be choreographed to address
the lens, the message simplified for its recipient. This means the
life events we record are (at least in part) produced by the device,
but this is not necessarily a negative experience. The physical
limits and resistances of different technologies can also be
creative. For example, the impoverished real estate of the mobile
screen has given us a new language: it cn b hrd to undrstnd if u r
not txt msg usr,[12] A mobile device alters both way we experience
events and the event that is recorded.
I have just met up with Jasmine in the Plaza de la Virgen in
Valencia. After we have downed some syrupy coffee at a cafe, I ask if
I can take a short clip of her to send to mutual friends in Sydney.
There is an eccentric old man sitting at the table next to us eating
churros (long sugary donuts), so I ask Jasmine to talk to this man
while I video her on my device. She obliges, and for two minutes, she
dunks churros in her chocolate like a pro and laughs with the old
man. The event is performed for the tiny lens. After a time she looks
up at me and smiles at our distant friends - friends whose absence is
right now influencing our performance, friends who will receive this
"event" at an indeterminate point in the future, and in that
reception affirm that it has taken place (in the manner of an ethical
act, our friends will bear witness to this event). Later, as we walk
around the city, we stop at intervals and pose in front of fountains
and monuments, snapping still shots to distribute across the globe.
These events do not exist outside the technology for their capture
and distribution; they were never simply "there", awaiting the
recording. Each event has been constructed to fit in five second
slots on a 1.8 inch screen, for absent third parties who have yet to
receive it. After its performance, the video will be compressed and
data selectively lost; it will be cut into packets and transmitted
via thousands of parallel digital streams to be reconstructed on a
different device, which will create a composite of frames from
multiple streams. The reconstruction will take place far from this
place and this time, and each device will render it differently. A
mobile does not simply "capture" events from our lives; it mediates
and constructs the very nature of the events recorded. It is first
and foremost a production device, a device for the production and
distribution of memories.
Jasmine and I are both aware that these events are being recorded,
and that they will be distributed to people on the opposite side of
the round world (people who are right now sleeping, unaware of the
sights and sounds and colours that seem most live to us here now).
This unfolding moment, which took place only once and which feels so
authentic, will be infinitely reproducible in our absence.[13]
Perhaps more importantly, we are aware of this future; aware of this
anticipated Other who will replay the event on a different device and
in a different context. The possibility that these events can be
captured and distributed in this way fundamentally alters our
perception and our experience in advance. A mobile is always and also
a token of the future, a future where fragments of your life will not
be lost, but will survive "in an array of splendid colour".[14]
You will receive my stories and will forget them. I am a name in your
contact list, I am a collection of photographs.
The Promise -- London, England 30/05/05
---------------------------------------
I know I spend too much time texting friends, but I can't stop
myself...I even sleep with my mobile under my pillow. I just
have to wake up and read messages when I receive them.[15]
A mobile device is a promise: the constant potential for
communication, even if this communication never arrives. My device is
always on, always connected, there is always the possibility that a
message may have arrived since last I checked (or not). I worry that
I may miss something or that someone may miss me, and this
possibility haunts me. I feel compelled to check the device several
times an hour, like someone obsessively washing their hands. I am
sensitive to its vibrations through several layers of coat pockets,
and scramble madly for it when I feel the slightest movement. Every
so often I put my hand in my pocket just to check it is still there.
My perception is altered in advance by its comforting presence; was
that my ringtone I just heard, was that my message alert? Sometimes I
have minor hallucinations; when I hear a mobile ring nearby I glance
instinctively at my screen -- was that for me? ("one must expect it,
I am expecting it, we are expecting it" [16]). My device demands what
Linda Stone calls "continuous partial attention" -- even when nothing
is happening. The mobile user has a constant low-level awareness of
their device; the possibility that communication may arrive at any
instant inhabits their awareness.
With continuous partial attention, we're constantly scanning
incoming alerts for the one best thing to seize upon: "how can I
tune in in a way that helps me sync up with the most
interesting, the most important opportunity?"[17]
The arrival of this most important opportunity, the alert that can
happen at any instant, is perpetually immanent. Even when the device
rests peacefully in my pocket and my hands are folded in my lap,
communication from my contacts still exists in potentia; I am simply
awaiting their arrival. It is the fact that this opportunity may
never arrive, that although I have a contact book filled with names I
may yet be forgotten, it is in the "always-open hollow of
possibility, that is, in non-coming, absolute disappointment
[~deconvenue~]", that I have a relation to the event.[18] The
possibility that this most important opportunity may never arrive is
the condition of its arrival. If a day passes without contact I begin
to panic; have I been forgotten? Everyone around me in the street
seems to be receiving calls; am I not important? "Seeing...everyone
talk on the phone, one realises that there is a mobile community and
one is not part of it".[19] The mobile implies perpetual availability
for contact, but contact may always not take place, too. The spectre
of loss -- of being forgotten, or of missing the arrival -- marks our
relationship with mobile devices.
If I don't receive a text when I wake up or I receive only a few
messages during the day, I feel as though nobody loves me enough
to remember me.[20]
A mobile device promises the future -- a future where important
messages may yet arrive, and where we will not miss the arrival. Like
any promise, there is an expectation that this will take place, and
an attendant anxiety that it will not take place. This has led to a
new set of social behaviours around mobile messaging. When the
recipient of a message is unable to respond straight away, there is a
sense that a promise has been broken. "A message should be responded
to within about 30 minutes unless one [has] a legitimate reason, such
as being asleep".[21] Japanese students surveyed by Mizuko Ito and
Daisuke Okabe actually apologised to the recipient if their responses
were delayed by more than an hour, and often just "checked in" with
their friends during the day to let them know they were still
thinking of them.[22] Students who were about to turn their phone off
or would be unable to receive messages for a while sent a warning to
their friends; "just got home, think I'll take a bath".[23] Mobile
owners live in a constant state of anticipation.
A mobile device is a promise; this promise inhabits our awareness,
like a peripheral anxiety. It is constantly in the background, and it
shapes our experience of life and the "taking place" of events within
our lives. A mobile promises the instrumental possibility of
reproduction, of capturing and distributing the minutiae of our daily
lives, even if these experiences can never be faithfully recorded. It
promises that we will not be forgotten, that we will not be lost; the
territory has been reproduced in advance of our arrival, and we will
always be identifiable. It promises the constant potential for
communication, even if this communication never arrives.
What if I miss something, or someone misses me?
Awaiting (at) the arrival -- Dubai international airport 03/06/05
-----------------------------------------------------------------
You have not replied to the stories I have sent; have you forgotten
me? Perhaps your device is broken and my messages have been lost;
perhaps you have sent a reply and it has not yet reached me. Either
way, the absence saddens me.
If only this were the final day of waiting.
Acknowledgements:
-----------------
With thanks to Darren Tofts, Mark Finn and Andres Vaccari for their
comments on this article.
Notes:
------
[1] Stiegler, Bernard. "Our Ailing Educational Institutions" in
_Culture Machine_ 5
http://culturemachine.tees.ac.uk/Cmach/Backissues/j005/Articles/
Stiegler.htm.
[2] The term "virtual graffiti" was first used by Howard Rheingold in
_Smart Mobs:. The Next Social Revolution_. Perseus Publishing 2002.
For the purposes of this article I am using the term to include both
i-mode (cHTML) and WAP sites: these are different services. Not all
GPRS/3G handsets can access the i-mode service, users need an i-mode
client.
[3] Stiegler, ibid., 2000.
[4] Stiegler, ibid., 2000.
[5] Stiegler, ibid., 2000.
[6] Mobile coverage is achieved by partitioning the area into a
plurality of location zones, each zone being served by a base
station.
[7] Satchell, cited in Goggin, Gerard 2005. "Calling the Shots" in
~The Age~ July 2 2005.
http://www.theage.com.au/news/icon/calling-the-shots/2005/06/30/
1119724747968.html?oneclick=true
[8] Trendwatch.
[9] Steigler, ibid., 2000. Also see Steigler, Bernard. _Technics and
Time, 1_. Trans. Richard Beardsworth and George Collins. Stanford:
Stanford University Press 1998. ch:1.
[10] Agar, Jon. _Constant Touch: A Global History of the Mobile
Phone_. Cambridge: Icon. 2003. pp. 35.
[11] For more detail please see my _CTHEORY_ article, "Technical
Machines and Evolution", or the first two chapters of Stiegler 1998,
ibid.
[12] It can be hard to understand if you are not a text message user.
It might also be argued that the expense of voice carriage has
contributed to the creation of a new messaging language.
[13] Derrida, Jacques and Bernard Stiegler 2002. _Echographies of
Television: Filmed Interviews_. Cambridge, UK: Polity Press 2002. pp.
38.
[14] Advertisment for Samsung E400
http://www.samsung.com/uk/products/mobilephones/mobilephones/
sgh_e400saxeu.asp
[15] 14-year old mobile user, cited in Lee, Alfred. "Youths Seek Help
for SMS Addiction" in ~IT AsiaOne~ October 6 2003
http://it.asia1.com.sg/newsdaily/news001_20031006.html
[16] Derrida, Jacques. _Aporias_. Stanford (CA): Stanford University
Press 1993.
[17] Stone,cited in Maxwell, Jill. "Stop the Net, I Want to Get Off"
in ~Inc. Magazine~ 2002
http://www.inc.com/magazine/20020101/23805.html.
[18] Derrida and Stiegler 2002, ibid. pp 14.
[19] Puro, Jukka Pekka. "Finland: a Mobile Culture" in Katz and
Aakhus (eds.) _Perpetual Contact: Mobile Communication, Private Talk,
Public Performance_, Cambridge (MA), Cambridge University Press 2002.
pp 28.
[20] Mobile user, cited in Rheingold 2002 ibid., pp 21.
[21] Ito, Mizuko and Daisuke Okabe. "Technosocial Situations:
Emergent Structuring of Mobile E-mail Use" in Ito, Okabe and Matsuda
(eds.) _Personal, Portable, Pedestrian: Mobile Phones in Japanese
Life_, Cambridge (MA), MIT Press, 2002. pp. 265.
[22] Ito and Okabe 2005, ibid., 265.
[23] Ito and Okabe 2005, ibid., 266.
--------------------------------------------------------------------
Belinda Barnet is Lecturer in Media at Swinburne University of
Technology, Melbourne. She has also worked as Service Delivery
Manager (Wireless Content Services) for Ericsson Australia, and has
research interests in technical evolution and the philosophy of
technology. Belinda has a PhD in Media and Communications from the
University of New South Wales.
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