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    <title>Amusement Goes Supernova: Reading Postman Today - Front Porch Republic</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The differences between the Television Age and the Internet Age are just as illuminating as their similarities."]]></description>
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    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
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[via:
https://ablerism.micro.blog/2026/04/29/i-had-fun-speaking-on.html

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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<item rdf:about="https://freddiedeboer.substack.com/p/we-are-still-living-in-the-long-boring">
    <title>We Are (Still) Living in the Long Boring</title>
    <dc:date>2026-04-24T03:38:52+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/we-are-still-living-in-the-long-boring</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have really been trying to avoid talking about LLMs, or if you must, AI. But things have gotten kind of weird lately. There’s an unsettled quality to the discourse right now; we were briefly in “It’s cringe to believe in AI,” now we’ve swung back to “It’s cringe not to believe in AI,” but no one seems to share the same conception of what believing in AI entails. The influence of programming looms large, as it has over the culture writ large for some time. We were in another lull of disappointment in what LLMs can do, and then Claude Code came out, and suddenly everyone’s promising us asteroid mines and radical life extension and abundant clean energy again. But this is a category error: none of those things can be achieved with code.

The most telling thing about the LLM moment is what this technology is actually good at. LLMs write code, generate images, produce music, summarize documents, draft prose… which is to say, they have achieved mastery over the exact domains that were already, by any sane measure, overprovisioned. Was anyone saying that we didn’t have enough digital writing, images, videos, music, video games, or applications, a few years ago? The core triumph of technological growth is taking scarcity and creating abundance. Well, LLMs create an abundance, that’s for sure. But there was already an abundance of text, online, and an abundance of images, and there’s some insane stat like 24 hours of video gets uploaded to YouTube every second or whatever, and yes, there has been an abundance of code, of programs, of apps. And before we got these fancy new tools to produce more code, there wasn’t a lot of people saying “Gee, what we need is more apps, the app store is too empty.”

The internet in 2022, before the ChatGPT wave broke, already contained more text than any human being could read in ten thousand lifetimes, more images than any eye could see, more music than any ear could hear. When I was a younger man, the get-rich-quick scheme du jour was to create the next great iPhone app, which led to a world of smartphone apps so wildly overserved that we all got tired of apps and no one has sincerely gotten excited about a new one in like ten years. And now… we get more. The scarcity that these tools have abolished, in other words, was not a scarcity anyone was actually suffering from. We did not need more “content”; we did not need to produce digital entertainments at a faster pace. We needed (and still need) cheaper energy, more housing, better cancer treatments, functional mass transit, and a replacement for the internal combustion engine people actually want to use. What we received instead was a machine that can write a cover letter in four seconds and generate a photorealistic image of SpongeBob jackin it. The question of whether this constitutes civilizational transformation should answer itself. Right?

This is the “bits are easy, atoms are hard” problem in its starkest form. Every task LLMs perform (some of which they do pretty well, like help write code) happens on screens, in files, in the virtual world that computation has always occupied. And the lesson of the last fifty years of digital technology is that software’s limits are the limits of the screen itself. Code cannot insulate your house; no algorithm has ever laid a water pipe; the internet has not built a single mile of high-speed rail. What our current stagnation shows, collectively, is that the improvements in material human life that matter the most - abundance in warmth, in calories, in clean water, in physical safety, in hours of freedom from labor - were all achieved by technologies that operated on atoms: steel, concrete, copper wire, chlorine, penicillin. The digital revolution produced real and genuine gains within its own domain, but it never breached that membrane between the virtual and the physical, and LLMs show no signs of doing so either.

Claude Code has genuinely transformed how programmers write software, which is great, but also largely beside the point: the biggest technological lessons of the 21st century are about the limits of code.

You have not heard any of the many, many excitable AI maximalists in the media address this reality, the bits vs atoms barrier, because they have no response that can preserve their intense attachment to the idea that the world is about to change forever. So they resolutely ignore this basic reality: most of the world is not computers. Most of your life is dependent on technologies other than computers. Inconveniently, we also have few arenas of human endeavor that are seeing rapid development other than in computing.

And so the grander promises (curing cancer, cracking fusion, colonizing Mars, achieving material abundance through AI-directed science) function less as predictions than as a kind of promissory theology, perpetually redeemable in a future that recedes as you approach it. The actual connection between a model that autocompletes code and a cure for pancreatic cancer is speculative in the most precise sense: the sense of having no demonstrated mechanism. AI has produced real if modest contributions to protein folding and drug candidate screening. These are genuinely good things. But the leap from “AlphaFold is sometimes useful to structural biologists” to “we are on the threshold of defeating disease” is not an inference supported by evidence but rather a narrative that a certain kind of mind finds emotionally necessary. And when you look at the pattern of these promises historically - fusion has been twenty years away for seventy years, the paperless office was supposed to arrive with the PC, every home will soon have a large 3D printer that will provide them with the plastic goods they once bought at Walmart - the most responsible explanation is not that the breakthrough is imminent but that each generation of technologists, confronting the gap between what their tools can do and what they wish they could do, fills that gap with imagination and calls it the future.

Dee mentions Ray Kurzweil and calls him prescient.

<blockquote>Ray Kurzweil was prescient about many things, and one of them is this: the merger has started. He predicted the outer layers of our neocortex would be wired to the cloud by the 2030s, extending human thought the way the last round of neocortical expansion produced us. But think carefully about what consumer technology alone already does. (And that’s just CONSUMER technology.) We have built ourselves a second nervous system.</blockquote>

“We have built ourselves a second nervous system”! This is the kind of sentence that sounds like revelation and means, on inspection, that you can look things up very quickly on your phone. We have indeed built ourselves a very fast library. That library has caused a lot of unhappiness, but certainly it’s a remarkable technological achievement. That achievement did not, however, eliminate tuberculosis.

And while we’re talking about Kurzweil and nervous systems, we should take time to point out his fundamental misapprehension of that system. Kurzweil has always had one goal, above all others: to avoid death. As a means to achieve this ambitious project, he has repeatedly invoked the desire to “upload” his consciousness to a computer. But this is folly: there is no consciousness that is distinct from the brain that houses it. Consciousness is brain, is tissue, is cells, is wetware. There is no discrete program that is the self that can be extracted from the brain and deposited into a conveniently durable chassis. To imagine a consciousness that can be housed on a floppy disc is to participate in a dualist fantasy of the kind that should have died out hundreds of years ago. Kurzweil has had this pointed out to him many times, but his desire to live forever apparently overwhelms his more rational faculties. The fantasy wins.

Dee dismisses “techno-pessimists” as people trying to stop something that has already happened. (Jasmine Sun goes with “AI populists,” a term I find a little inscrutable.) Perhaps I am a techno-pessimist, but if so, it’s only because I’ve been alive for most of the dispiriting past 50 years. “We were promised flying cars,” goes the cliche. But flying cars are at least possible; it’s just that they’re hideously inefficient and offer no advantage over our current boring-but-effective combination of cars and airplanes. We also were told to dream of time travel and faster-than-light travel, both of which are forever forbidden by elementary physics, and of colonizing distant worlds, which is forever forbidden by more factors than I can list. As Kim Stanley Robinson and others have pointed out, that last bit is essential, because if we recognize that we only have one world to live in, we might become better stewards of it. And that’s why I’m a techno-pessimist in general. Though I’m frequently accused of hoeing this particular row because I like disillusioning other people, I am instead trying to make this reality clear: we cannot sit back and wait for technological progress to save us. The only solutions to our problems - the problems of hunger, of poverty, of injustice, of disillusionment, of alienation - are political solutions. I understand feeling totally defeated by that idea, given what politics is like on this planet. But it’s all we have. We start to build the political structures that can enable humanity to take care of all of us or we drown. There is no fate but what we make.

Whatever you think of my motives, I will not stop pointing out that we are still here, still in this boring muck, still circling the parking lot at Target looking for a space. And until and unless the usual suspects can produce actual evidence of something happening right now, the skeptic’s work is not over. They promise AI will cure all disease; AI has not cured a single disease. Ezra Klein routinely throws around 20% economic growth as a baseline for the AI age; these few years with LLMs have produced the same anemic ~2% growth as we’ve been used to in this, the digital century. And I still say, wake me up when that changes. My techno-pessimism is a pessimism grounded in a fact derived from the historical record: that civilizational-scale technological transformation is extraordinarily rare, that it happened once in a rapidly-receding extraordinary century, and that we have been living in its long shadow ever since. And now some mistake that shadow for the sun."]]></description>
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    <title>Stephen Apkon - The Age of the Image: Wayfinding in a World of Screens - YouTube</title>
    <dc:date>2026-04-10T01:57:14+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LSLEyD313Fg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stephen Apkon is the author of the critically acclaimed book, The Age of the Image: Redefining Literacy in a World of Screens, and the Founder and Executive Director of The Jacob Burns Film Center, a non-profit film and education organization located in Pleasantville, N.Y. The JBFC presents a wide array of documentary, independent and foreign film programs in a three-theater state-of-the-art film complex and has developed educational programs focused on 21st century literacy. Since its doors opened in 2001, JBFC education programs have reached over 100,000 children, and under Steve’s leadership, the JBFC inaugurated a 27,000 square foot Media Arts Lab in 2009.

In The Age of the Image, Apkon draws on the history of literacy, on the science of how storytelling works on the human brain, and on the value of literacy in real-world situations, and argues that now is the time to transform the way we teach, create, and communicate so that we can all step forward together into a rich and stimulating future. Legendary director Martin Scorsese writes in the Foreword to the book. “The Age of the Image lays out the tools we need to cultivate our awareness of and attention to every message and every gesture, artistic or opportunistic, expressed in print or in pixels. It's not just a plea for literacy, but a wonderful road map and guide for how it can be taught and nurtured.”

www.chautauqua.eku.edu"]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["When culture evolves too soon"

...

"We must either accept cultural overload or else find some way to extend our range, augment our capacities, enhance our neurophysiology."

...

"The design of a culture, the shape of a species’s collective sensibility is a political question."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thirty years ago, the JPEG became the dominant way we share digital photos on the Internet"]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Suggestions for an intersectional feminist citational practice to visual references."]]></description>
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    <dc:date>2025-04-04T04:48:47+00:00</dc:date>
    <link>https://www.are.na/editorial/what-can-an-image-do</link>
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<item rdf:about="https://newsocialist.org.uk/transmissions/ai-the-new-aesthetics-of-fascism/">
    <title>AI: The New Aesthetics of Fascism // New Socialist</title>
    <dc:date>2025-03-21T17:22:41+00:00</dc:date>
    <link>https://newsocialist.org.uk/transmissions/ai-the-new-aesthetics-of-fascism/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's embarrassing, destructive, and looks like shit: AI-generated art is the perfect aesthetic form for the far right."

[See also on Acid Horizon:
https://www.youtube.com/watch?v=B27OJ0Gpvog ]
]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=B27OJ0Gpvog">
    <title>AI: The New Aesthetics of Fascism with Gareth Watkins - YouTube</title>
    <dc:date>2025-03-21T17:16:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=B27OJ0Gpvog</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["CW: explicit mentions of pornography and revenge porn

Is AI a cruelty machine? In what ways do the aesthetics of fascism intersect with techno-futurism and reactionary fantasies—and how should we respond? Acid Horizon welcomes Gareth Watkins (Death Sentence Podcast, New Socialist) to discuss his article on how the far-right embraces AI—not for innovation, but for domination, aesthetics, and control. From Tommy Robinson’s fake D-Day fantasy to deepfake misogyny and the mutual aid ecosystem of right-wing tech barons, we explore how artificial intelligence has become the dark mirror of their political libidinal economy.

Article: https://newsocialist.org.uk/transmissions/ai-the-new-aesthetics-of-fascism/

DEATH // SENTENCE: https://pod.link/1330059162 "]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/the-dan-macquillan-episode">
    <title>The Dan MacQuillan episode - by Helen Beetham</title>
    <dc:date>2025-01-17T18:23:55+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-dan-macquillan-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode I talk to Dan MacQuillan, Lecturer in Creative Computing at Goldsmiths, and author of Resisting AI: an Anti-fascist Approach to Artificial Intelligence. I read this in 2022, as soon as it was published, and it remains for me one of the most vivid, provocative and relevant critiques of ‘artificial intelligence’ as a project. Here, Dan speaks about the continuities between today’s machine learning models and earlier projects of categorising and disciplining people. We discuss how education is implicated in these architectures and how educators might resist. Dan has been a star of podcasts with tens of thousands of listeners, so I am deeply grateful that he made time to talk to me on this first episode of Imperfect Offerings in sound.

Links

Dan’s home page: https://www.gold.ac.uk/computing/people/d-mcquillan/

Resisting AI: and Anti-Fascist Approach to Artificial Intelligence from Bristol University Press: https://bristoluniversitypress.co.uk/resisting-ai

Dan’s ‘other’ podcasts on Resisting AI: https://www.transformingsociety.co.uk/2023/07/17/the-extensive-and-unconventional-reach-of-dan-mcquillans-resisting-ai/

On Arendt’s diagnosis of ‘thoughtlessness’ as a feature and an enabler of fascism: https://danmcquillan.org/arendtandalgorithms.html

On AI colonialism and the likely impacts on the Global South: https://foreignpolicy.com/2024/12/17/ai-global-south-inequality/ or https://www.technologyreview.com/supertopic/ai-colonialism-supertopic/

On algorithmic states of exception: https://research.gold.ac.uk/id/eprint/11079/

Wikipedia article on the Situationists: https://en.wikipedia.org/wiki/Situationist_International

And on Guy Debord’s Society of the Spectacle: https://en.wikipedia.org/wiki/The_Society_of_the_Spectacle

“All that was once directly lived has become mere representation”"]]></description>
<dc:subject>danmacquillan 2025 helenbeetham ai artificialintelligence computing education howweteach teaching highered highereducation resistance situationists colonialism aicolonialism colonization guydebord societyofthespectacle algorithms globalsouth hannaharendt generativeai fascism technology antifascism donaldtrump jdvance transparency opacity marginalization border borders productivity learning howeelearn criticalthinking summarization distraction bubbles aibubble computers generativity noise tools michelfoucault foucault power literacy medialiteracy continuity reductiveness labor work austerity neoliberalism economics politics policy thoughtlessness thinking howwethink decisionmaking decisions process reading howweread business outsourcing luddism luddites neouddites situationist kenknapp buereauofpublicsecrets polycrisis climatecrisis climatechange legitimacy globalwarming climate diversion crises artificialgeneralintelligence surrealists datacenters environment capitalism jeffbezos geoengineering amazon tesla t</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ncH0-q9OXco">
    <title>The Situationist International (full documentary) - YouTube</title>
    <dc:date>2025-01-14T17:16:31+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ncH0-q9OXco</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the Passage of a Few People Through a Rather Brief Moment in Time: The Situationist International 1956-1972

A video documentary combining exhibition footage of the Situationist International exhibitions with film footage of the 1968 Paris student uprising, and graffiti and slogans based on the ideas of Guy Debord. 

Directed and produced by Branka Bogdanov in 1989."]]></description>
<dc:subject>1989 documentary brankabogdanov situationist guydebord history film experience everyday reevaluation art artmarket 1957 1972 society baudelaire flaneurs flaneur flâneurs flâneur revolt agitation commodification commercialization cosiodiarroscia avantgarde letteristinternational asgerjorn giuseppepinot-gallizio cobraartists cobra thespectacle constantnieuwenhuys resistance alienation massmedia consumerism politics anarchism anarchy passivity activity doubt filmmaking comics graffiti streetart aesthetics renegades change changemaking derive drift drifting détournement detournement cartoons foundart collage bricolage seeing howwesee unitaryurbanism utoipa games play playing theory societyofthespectacle capitalism images imagery modernity production accumulation artmaking making modification modifications alteration criticism painting anticapitalism thought thinking howwethink urban urbanism robertoohrt architecture place life living time industrialization adaptability leisurearts artleisure jean-lucgoda</dc:subject>
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<item rdf:about="https://032c.com/magazine/all-networks-lead-through-kansas-the-text-image">
    <title>All Networks Lead Through Kansas: The Text Image | 032c</title>
    <dc:date>2024-11-11T22:48:44+00:00</dc:date>
    <link>https://032c.com/magazine/all-networks-lead-through-kansas-the-text-image</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The text image is an image that returns text as a primary marker of meaning. Itself minimal in text, the text image neither fully subscribes to word nor image. Constituting something akin to a “secret third thing,” the text image is the offspring of contemporary art historical theories, including Tina M. Campt’s model of “listening to images,” that propose diagonal, almost synesthetic engagement with once stable channels for representing meaning."]]></description>
<dc:subject>phillippyle 2024 images imagery internet boridgroys text meaning communication socialmedia via:daniellucas</dc:subject>
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<item rdf:about="https://www.theguardian.com/artanddesign/2024/sep/25/occult-worlds-weirdest-library-warburg-institute">
    <title>Occult? Try upstairs! Inside the world’s weirdest library, now open to the public | Architecture | The Guardian</title>
    <dc:date>2024-10-04T22:48:34+00:00</dc:date>
    <link>https://www.theguardian.com/artanddesign/2024/sep/25/occult-worlds-weirdest-library-warburg-institute</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It has folders marked ‘Grasping the victim’s head’ and now – after a £15m revamp and some help from Albert Einstein and the patron saint of the internet – the extraordinary Warburg Institute is letting passersby in to view its ‘books emanating sorcery’"

...

"A mysterious cosmic emblem hangs over the entrance to a building in Bloomsbury, at the heart of London’s university quarter. Depicting concentric circles bound by intertwined arcs, it represents the four elements, seasons and temperaments, as mapped out by Isidore of Seville, a sixth-century bishop and scholar of the ancient world, as well as patron saint of the internet. What lies within is not a masonic lodge, though, or the HQ of the Magic Circle, but the home of one of most important and unusual collections of visual, scientific and occult material in the world. Long off-limits to passersby, the Warburg Institute has now been reborn, after a £14.5m transformation, with a mission to be more public than ever.

“We are essentially devoted to the study of what you would now call memes,” says Bill Sherman, director of the Warburg. To clarify, the institute is not a repository of Lolcats and Doges, but of global cultural history and the role of images in society, with a dazzling collection ranging from 15th-century books on Islamic astronomy, to tomes on comets and divination, not to mention original paintings used for tarot cards (about which a show opens here in January). At least half of the books can’t be found in any other library in the country.

The institute was founded in Hamburg at the turn of the 20th century by pioneering German art historian Aby Warburg, whose work focused on tracing the roots of the Renaissance in ancient civilisations, mapping out how images are transmitted across time and space. Long before the algorithms of today’s digital world, he drew unlikely connections between different epochs, regions and media, putting his findings into a sprawling visual diagram of European art. Named the Bilderatlas Mnemosyne, it was a kind of analogue internet of photos, reproductions and newspaper clippings pinned to boards, comprising 1,000 images on 65 panels each one metre tall. Unsurprisingly, it was incomplete by the time of his death in 1929.

Warburg hailed from a wealthy Jewish banking family, so when the Nazis came to power in the 1930s, his institute, its staff, and most of the furniture, were evacuated to Britain. The organisation, with its 60,000 books and 10,000 photographs, became part of the University of London, housed in a building designed by Charles Holden in the 1950s, where it has been ever since. But it has never had much of a public face. It has been an essential resource for artists and scholars for decades, but few outside the rarefied ranks of researchers knew the Warburg was there.

“I cycled past this building for years without knowing what was inside,” says Elizabeth Flower of Haworth Tompkins, architects of the overhaul. Having worked on the transformation of the London Library and the V&A’s Clothworkers’ Centre, the architects were well placed to bring their knack for light-touch surgical intervention here. Along with essential upgrades to heating, lighting and energy performance, the project has given the institute a public, museum-grade gallery for the first time, as well as a new auditorium, deftly inserted into the U-shaped courtyard, to host public lectures, conferences, concerts and films.

Where once visitors were greeted with an off-putting glass screen and security desk, a new welcoming entrance leads you through to the gallery, where an opening exhibition charts the journey of the institute, alongside artist Edmund de Waal’s Library of Exile of books by exiled authors. Windows from the entrance foyer provide views down into the new archive reading room – giving a glimpse of the previously hidden inner workings of the institute – and across to the auditorium, which appears to float in the white-tiled courtyard, illuminated by light-wells either side.

Conceived as the new heart of the place, the lecture theatre is an atmospheric space, lined with warm timber ribs and topped with an elliptical concrete roof light, modelled on the original Warburg Bibliothek reading room in Hamburg. It has a hint of Dr Strangelove, ready to host the high council of wizard-researchers. The ellipse was an important symbol for Warburg, representing concepts of freedom and continuous oscillation between thought and research.

“It’s exactly the path our design process followed too,” jokes Flower, recounting the endless circles of options that were considered before the complex 3D jigsaw of rearranging the institute’s spaces was resolved. Advice even came from Albert Einstein: a sketch he sent to Warburg, displayed in the exhibition, shows his calculation of the elliptical orbit of Mars, on which the ceiling was based, adding a further celestial aura to this cosmic place.

The scale of ambition of this meticulous revamp was in part prompted by a threat. In 2014, the Warburg made headlines when a long-running, costly legal battle with the University of London over the institute’s future reached the high court. Both sides declared victory, with the Warburg’s independence and funding ultimately safeguarded by the ruling. In 2016, the university allocated £9.5m for a basic refurbishment of the building, which was then increased by £5m of fundraising, and the scope expanded to the present brief.

The result makes Holden’s building look better than ever. Suspended ceilings have been removed, blocked windows opened up, bringing natural light into the library (harmful rays safely filtered by UV film), and woodblock and terrazzo floors restored to their former glory. Fluted timber columns in the reading room are complemented by new sapele joinery that echoes Holden’s style, while harsh strip lights have been replaced with in-keeping globes and the collection space extended to allow for at least 20 years’ future growth.

The expansion has also enabled the full reinstatement of Warburg’s unique cataloguing system, with four floors each dedicated to Image, Word, Orientation and Action – “uniting the various branches of the history of human civilisation,” as his close collaborator, Fritz Saxl, put it, breaking culture free from the confines of its usual disciplinary silos. There are few other libraries in the world where you might open a drawer of photographs marked Gestures, to find thematic folders labelled Fleeing, Flying, Falling, along with Denudation of breast, Grasping the victim’s head, and Garment raised to eyes (Grief). Warburg’s unusual system might not have caught on elsewhere, but it still provides a powerful way for artists, writers and researchers to make unexpected connections and pursue fertile tangents – preceding our world of swiping through hashtags, links and recommended feeds by a century.

“It’s a building filled with literal magic,” says novelist Naomi Alderman, who has spent much time writing here. “A place to sit amid books that are almost definitely emanating auras of sorcery … One brief stroll through the shelves and I always find some new wyrd inspiration.” The reading rooms themselves are still limited to card-carrying researchers, but through the new exhibition and event programme, the public can finally get a taste of Warburg’s weird and wonderful world for themselves."]]></description>
<dc:subject>libraries archives 2024 hamburg germany occult memes billsherman abywarburg bilderatlasmnemosyne elizabethflower haworthtompkins architecture archiving taxonomy warburgbibliothek fritzsaxl naomialderman howwewethink collections collecting images imagery cataloging catalogs culture multidisciplinary interdisciplinary transdisciplinary alternative edmunddewaal libraryofexile renaissance ancientcivilizations astronomy bloomsbury</dc:subject>
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<item rdf:about="https://www.404media.co/google-serves-ai-generated-images-of-mushrooms-putting-foragers-at-risk/">
    <title>Google Serving AI-Generated Images of Mushrooms Could Have 'Devastating Consequences'</title>
    <dc:date>2024-09-27T16:31:14+00:00</dc:date>
    <link>https://www.404media.co/google-serves-ai-generated-images-of-mushrooms-putting-foragers-at-risk/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI-generated images of mushrooms that look nothing like the real species could spread misleading and dangerous information."
]]></description>
<dc:subject>ai artificialintelligence mushrooms safety internet images web online generativeai 2024 emanualmaiberg genai</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d6b168977670/</dc:identifier>
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<item rdf:about="https://podcasts.apple.com/us/podcast/sarah-lewis-on-aesthetic-force-as-a-path-toward-justice/id1460711432?i=1000669889446">
    <title>Sarah Lewis on “Aesthetic Force” as a Path Toward Justice - Time Sensitive - Apple Podcasts</title>
    <dc:date>2024-09-19T22:36:41+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/sarah-lewis-on-aesthetic-force-as-a-path-toward-justice/id1460711432?i=1000669889446</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In her new book, The Unseen Truth: When Race Changed Sight in America (Harvard University Press), the historian and Harvard professor Sarah Lewis unpacks a major part of United States history that until now wasn’t just brushed over, but was intentionally buried: how the ​​Caucasian War and the end of the Civil War were conflated by P.T. Barnum, former President Woodrow Wilson, and others to shape how we see race in America. Long overdue, The Unseen Truth is a watershed book about photography and visuality that calls to mind works by history-shaping authors such as James Baldwin, Toni Morrison, and bell hooks. Lewis is also the founder of the Vision & Justice initiative, which strives to educate the public about the importance of art and culture for equity and justice in the U.S., and is launching a new publishing venture with Aperture this fall.

On the episode, she discusses the tension between pedagogy and propaganda; the deep influence of Frederick Douglass’s 1861 “Pictures and Progress” lecture on her work; how a near-death car crash altered the course of her life and The Unseen Truth; and the special ability of certain photographs to stop time.

Special thanks to our Season 10 presenting sponsor, L’École, School of Jewelry Arts.

Show notes:

Sarah Lewis
https://haa.fas.harvard.edu/people/sarah-lewis

[04:01] The Unseen Truth
https://www.hup.harvard.edu/books/9780674238343

[05:24] Woodrow Wilson
https://www.whitehouse.gov/about-the-white-house/presidents/woodrow-wilson/

[05:24] Frederick Douglass
https://en.wikipedia.org/wiki/Frederick_Douglass

[05:24] P.T. Barnum
https://en.wikipedia.org/wiki/P._T._Barnum

[06:51] Toni Morrison
https://en.wikipedia.org/wiki/Toni_Morrison

[06:51] Angela Davis
https://en.wikipedia.org/wiki/Angela_Davis

[06:51] Mathew Brady
https://en.wikipedia.org/wiki/Mathew_Brady

[51:14] Vision & Justice
https://visionandjustice.org/

[11:35] Caucasus
https://en.wikipedia.org/wiki/Caucasus

[14:02] Imam Shamil
https://en.wikipedia.org/wiki/Imam_Shamil

[17:38] Caucasian War
https://en.wikipedia.org/wiki/Caucasian_War

[19:31] MFA Boston
https://www.mfa.org/

[19:31] The Metropolitan Museum
https://www.metmuseum.org/

[22:30] “Pictures and Progress”
https://blogs.loc.gov/picturethis/2020/02/frederick-douglass-and-the-power-of-pictures/

[28:41] “A Circassian”
https://collections.mfa.org/objects/30883

[28:41] “Slave Ship”
https://collections.mfa.org/objects/31102

[28:41] “The Gulf Stream”
https://www.metmuseum.org/art/collection/search/11122

[35:13] Frances Benjamin Johnston
https://www.moma.org/artists/7851

[39:20] Jarvis Givens
https://www.gse.harvard.edu/directory/faculty/jarvis-givens

[39:20] Fugitive Pedagogy
https://www.hup.harvard.edu/books/9780674278752

[44:05] The Rise: Creativity, the Gift of Failure, and the Search of Mastery
https://www.simonandschuster.com/books/The-Rise/Sarah-Lewis/9781451629248

[49:08] Montserrat
https://en.wikipedia.org/wiki/Montserrat

[49:08] Under the Volcano
https://www.imdb.com/title/tt9598492/

[51:36] Aperture
https://aperture.org/

[52:26] Maurice Berger
https://en.wikipedia.org/wiki/Maurice_Berger

[52:26] Coreen Simpson
https://en.wikipedia.org/wiki/Coreen_Simpson

[52:26] Doug Harris
https://sncclegacyproject.org/doug-harris-remembers-the-march-on-washington/

[52:26] Deborah Willis
https://debwillisphoto.com/home.html

[52:26] Leigh Raiford
https://africam.berkeley.edu/people/leigh-raiford/

[52:57] Hal Foster
https://artandarchaeology.princeton.edu/people/hal-foster

[56:01] Hank Willis Thomas
https://timesensitive.fm/episode/hank-willis-thomas-on-acknowledging-the-multitudes-of-truths-among-us/

[56:01] Theaster Gates
https://www.theastergates.com/about

[56:01] Mark Bradford
https://www.hauserwirth.com/artists/2838-mark-bradford/

[56:01] Amy Sherald
https://www.hauserwirth.com/artists/11577-amy-sherald/

[57:58] Wynton Marsalis
https://timesensitive.fm/episode/wynton-marsalis-on-jazz-as-a-tool-for-understanding-life/

[57:58] Charles Black
https://en.wikipedia.org/wiki/Charles_Black_%28professor%29

[57:58] Louis Armstrong
https://en.wikipedia.org/wiki/Louis_Armstrong

[57:58] Brown v. Board of Education
https://www.archives.gov/milestone-documents/brown-v-board-of-education "]]></description>
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<item rdf:about="https://nearfuturelaboratory.com/blog/2024/06/episode-089-near-future-laboratory-podcast/">
    <title>Silvio Lorusso Design &amp; Disillusion - Podcast Episode 089 - Near Future Laboratory Podcast</title>
    <dc:date>2024-06-26T16:58:48+00:00</dc:date>
    <link>https://nearfuturelaboratory.com/blog/2024/06/episode-089-near-future-laboratory-podcast/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Episode 089 I get into an in-depth conversation with guest Silvio Lorusso, a designer, artist, and writer based in Lisbon. Our discussion centers around the complex relationship between design, disillusionment, and the evolving role of design in society, as Silvio has articulated in his recent book What Design Can’t Do, a critique of the rhetorical expectations placed upon design. We consider the future and past inspirations relevant to the field of Design and cover various facets of design culture, including the loss of material practices, the socio-economic impacts of design evolution, and the melancholic nostalgia among designers today. We bet into the cultural significance of memes, the backlash against crypto art, and the generational gap in the perception of technological advancements. We also get to share personal anecdotes from our professional experiences, and come to share a kind of hopeful aspiration mixed with skepticism towards the promises of modern design and technology. A fun conversation!

I’ve added What Design Can’t Do to the gradually growing archive of the hundreds of books in and around the Near Future Laboratory Studio Library.

Highlights

00:00 Introduction to Design and Disillusion
01:11 Personal Journey and Design Evolution
02:33 The Detachment from Material Practice
04:21 Challenges in Modern Design
12:26 The Everyday Designer
15:23 Historical Perspective on Design Rhetoric
25:08 Generational Reflections on Design
32:04 The Shift in Dreams
32:31 Imagination and Dystopia
34:52 Radical Imagination and the Past
39:39 Crypto and Community Vibes
49:47 The Role of Memes in Culture
50:54 Conclusion and Reflections"

[Also here:
https://podcasts.apple.com/us/podcast/n-089-silvio-lorusso-design-disillusion/id1546452193?i=1000659924904
https://open.spotify.com/episode/5zHWqplDnCSXjSpXxDmC6y ]]]></description>
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</item>
<item rdf:about="https://www.are.na/editorial/an-interview-with-spencer-chang">
    <title>An Interview with Spencer Chang | Are.na Editorial</title>
    <dc:date>2024-06-13T17:37:26+00:00</dc:date>
    <link>https://www.are.na/editorial/an-interview-with-spencer-chang</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Spencer Chang is a programmer, artist, and writer who creates new interaction mediums, website environments, open protocols, and local-first applications. For the last year or so, Spencer has been conducting independent research on what they term “communal computing,” or making tools and spaces that allow for people to gather, play, and create things together. One result of that research is Gather, a new offline-first mobile app for archiving, maintaining, and curating collections, with support for syncing your collections to Are.na channels.

Today Gather is available for iOS on TestFlight (and soon on Android), so we’re publishing a guide to using Gather as well as the below interview with Spencer on their reasons for making the app, personal saving habits, and philosophy toward technology."]]></description>
<dc:subject>are.na spencerchang charlesbroskoski 2024 collecting collections digitalcollections digital meleniehoff robinsloan applications ios android images megmiller</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=5bxYwt7ynUU">
    <title>Artist Talk: Sara Cwynar at the Art Institute of Chicago - YouTube</title>
    <dc:date>2023-12-29T08:06:22+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=5bxYwt7ynUU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Cwynar re-presents and remakes existing images to examine nostalgia, kitsch, the stoking of consumer desire, and the ways photographs circulate in altered form. Employing interventions such as collage and re-photography of vernacular and commercial source images, she produces intricate tableaux that reveal how the visual strategies of popular images infiltrate our consciousness. Among her key works are sculptural constructions that are photographed, printed, tiled, and re-photographed; images taken from darkroom manuals that are deconstructed using a scanner; and stock photographs that are collaged by hand and then re-photographed.

Recorded on February 22, 2018

Cwynar (Canadian, born 1985) currently lives and works in Brooklyn, New York. Recent exhibitions include Hard to Picture: A Tribute to Ad Reinhardt, Mudam, Luxembourg; Subjektiv, Malmö Konsthall, Sweden; You Are Looking at Something That Never Occurred, Zabludowicz Collection, London, UK (all 2017); and Greater New York, MoMA PS1, Queens, NY (2015/16)."]]></description>
<dc:subject>saracwynar art 2019 film images imagery archives visual socialmedia attention collections collecting</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:76f4d39236dc/</dc:identifier>
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    <title>Art Lovers Movie Club: Sara Cwynar, ‘Glass Life’ - ArtReview</title>
    <dc:date>2023-12-29T08:05:49+00:00</dc:date>
    <link>https://artreview.com/art-lovers-movie-club-sara-cwynar-glass-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From her studio, Sara Cwynar uses her computer and various studio setups to make sense of her visual archive – and the world outside. Images of food, artworks, political figures, Instagram models and many, many others contend for our attention in a dizzying navigation through our consumerist visual world.

Screening dates:
Sara Cwynar, Glass Life, 2021
HD video, 19:00 minutes
27 November – 18 December 2023"]]></description>
<dc:subject>saracwynar art 2023 film images imagery archives visual socialmedia attention</dc:subject>
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<item rdf:about="https://syllabusproject.org/again-again/">
    <title>Again, again – Syllabus</title>
    <dc:date>2023-11-16T05:20:59+00:00</dc:date>
    <link>https://syllabusproject.org/again-again/</link>
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<item rdf:about="https://thedigradio.com/podcast/the-dig-presents-alien-jerky-sold-here/">
    <title>The Dig Presents: Alien Jerky Sold Here · The Dig</title>
    <dc:date>2023-09-16T19:11:27+00:00</dc:date>
    <link>https://thedigradio.com/podcast/the-dig-presents-alien-jerky-sold-here/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you look, you’ll see. Most people don’t look.

Produced by Stephen Cassidy Jones and Liza Yeager.

Edited by Mitchell Johnson, with editorial oversight from Daniel Denvir.

Featuring Mark Pilkington, Valerie Kuletz, and Trevor Paglen.

Topics: Extraterrestrial"]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/beyond-horology-podcast/id1549388407?i=1000538216849">
    <title>Beyond Horology Podcast: Why We Collect Watches with guest psychiatrist Erik Nilzèn 🇸🇪 on Apple Podcasts</title>
    <dc:date>2022-11-20T00:28:12+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/beyond-horology-podcast/id1549388407?i=1000538216849</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode Niko talks watches, addiction and number of reasons why we get so deep in the watch collecting hobby with psychiatrists and fellow watch nerd Erik Nilzèn.
Visit Doing Time Blog here: www.doingtime.se/

Visit Erik’s Instagram here:
https://www.instagram.com/doktornsklockor/

We welcome your rating on Apple Podcast, as well as your feedback, questions and recommendations via DM on our Instagram!
https://instagram.com/beyondhorologypodcast"

[Also here:

https://www.listennotes.com/podcasts/beyond-horology/why-we-collect-watches-with-43tidTps-J5/

https://open.spotify.com/episode/2jmUfEM65bZAPlw7l5QizH

https://anchor.fm/beyond-horology/episodes/Why-We-Collect-Watches-with-guest-psychiatrist-Erik-Nilzn-e18ka72 ]]]></description>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:3f9621dd3470/</dc:identifier>
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<item rdf:about="https://www.amazon.com/sendtokindle">
    <title>Send to Kindle</title>
    <dc:date>2022-11-17T18:59:25+00:00</dc:date>
    <link>https://www.amazon.com/sendtokindle</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://blog.the-ebook-reader.com/2022/11/17/new-send-to-kindle-webpage-can-send-epubs-and-documents-to-kindles/ ]]]></description>
<dc:subject>kindle onlinetoolkit ereaders ebooks epub pdf images text txt</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:df86b21eb217/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=7HtLPpfikoo">
    <title>iPadOS 16 new features 🤯 tips for iPad note taking, digital planning, journaling &amp; more - YouTube</title>
    <dc:date>2022-10-27T23:51:59+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7HtLPpfikoo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today I'm showing you what's new for iPadOS 16 and the best features for iPad note taking, digital planning, digital journaling and more. iPad OS 16 adds stage manager, image cut out, live text, update to photos & more. Find out what's changed in the latest iPadOS16 update.

Chapters
0:00 - Intro
0:25 - Image cut out
2:04 - Remove image background
2:24 - Stage manager
4:21 - Live text in videos
5:01 - New features for images & photos
5:35 - Notes app 
6:02 - Improved dictation
6:40 - Weather app & widget
6:57 - Focus filters
7:09 - iPadOS 16 limitations"]]></description>
<dc:subject>ipad ipados16 ipados howto 2022 ios howwework howwewrite multitasking digitalplanning images</dc:subject>
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<item rdf:about="https://twitter.com/footage/status/1584564587856175104">
    <title>Rick Prelinger on Twitter: &quot;Thread on #archives and generative AI: As an historical film archivist and (by necessity) a seller of stock footage, I'm glued to the emergence of #generativeAI. Like all new media, it promises a deep dish of ordinariness toppe</title>
    <dc:date>2022-10-24T17:55:32+00:00</dc:date>
    <link>https://twitter.com/footage/status/1584564587856175104</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thread on #archives and generative AI: As an historical film archivist and (by necessity) a seller of stock footage, I'm glued to the emergence of #generativeAI. Like all new media, it promises a deep dish of ordinariness topped by a crust of creativity.  /1

And (like NFTs and cable TV docs) it's poised to harden our already existing two-tier system of history as told thru media. One tier: a history based on the evidence we have or we find — critical, incomplete, problematic, indeterminate, troubling and continuing. /2

This tier isn't always visually compelling or charismatic. It's built with evidence that makes us work. The second tier: Media made from historical evidence that the gatekeepers deem ready for prime time. It's visually pretty, sometimes sanitized, /3

history based on received ideas, history that appears familiar...history that tells us what we already believe we know. History we can't act on, because it's happened, and it's over. This tier is more commercially acceptable than the first. /4

Generative AI will soon be everywhere, and will literally "make history" by sampling existing images. After awhile it's likely to begin sampling images of its own making, because they'll offer superior image quality. /5

What kind of historical images are we likely to start seeing in the media? Intensely processed scenes, just like the food most of us eat. Eye-grabbing images, like ads and packaging. Stereotypical images, like a faux-Fifties diner. /6

History will gain a certain glossiness. It will be expected to be in color, or colorized; to foreground individual faces; to be high-res and immersive. Like the colorized images we've seen of enslaved people, of the Holocaust, of Cambodian genocide victims. /7

And we will build synthetic pictures of everything. If we can't find or don't have the shots we need, we'll make them. We'll graft together pieces from "original" images optimized by algorithms and synthesize a past that never existed. /8

For a time I expect this will decrease commercial demand for historical images. Gresham's Law of images: fakes edge out the real. But in time I imagine a counter-trend toward "authenticity" will emerge, and some producers and distributors will steer clear of fakes. /9

But by then the tacit rules of representation will have changed. Generative AI may be mocked, but its place will be firm, just as tabloid history has come to dominate historical TV docs. It will be naturalized, just another arrow in the producer's quiver. /10

I'm attracted to images that signal their time, place, creators and intention not only by what they display, but by the manner in which they transmit meaning. Images whose authenticity may be debatable (as with many images), but which clearly bespeak their time. /11

Of course history is always fiction, often written by the powerful seeking to harden their power or by those hoping to create a saleable media product. But much of it still surrounds a core of truth. With generative AI the core rots from within. /12

The preceding was twelve tweets on #archives, #history and #generativeAI. On with the day! /13"]]></description>
<dc:subject>archives rickprelinger history ai artificialintelligence images generativeai glossiness media colorization processing markets evidence genai</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:160228b8cdca/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=Iu6T9Vnq3cQ">
    <title>Thomas McEvilley (November 12, 1986) - YouTube</title>
    <dc:date>2022-09-12T01:07:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Iu6T9Vnq3cQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A SCI-Arc student introduces Eric Orr, who introduces Thomas McEvilley. 

McEvilley discusses representation and self in the context of an investigation of the way humans have represented themselves throughout history. McEvilley reflects on what it feels like to be human in different times and places as well as how the figure is represented in relation to space.

McEvilley presents early human representations in history from the Paleolithic period, ancient Egypt and Mesopotamia. McEvilley discusses the characteristics of paintings and sculptures from these periods that depict an absence of space and inspire imagination and potential space.

McEvilley discusses the evolution of human representation in art between the Neolithic period and ancient Greece. McEvilley states an evolution in the depiction of women and men, where the face becomes more detailed and a separate ego and self-awareness begins to emerge on these pieces.

McEvilley discusses human representation in art in the middle ages, the Renaissance and during the Romantic era. He compares Renaissance pieces that depict a sense of a constrained environment around the human figure with medieval and romantic art pieces where a blurring of boundaries and relation to nature produce the opposite effect by expanding the potential space."]]></description>
<dc:subject>1986 thomasmcevilley art arthistory ericorr humans history architecture representation self perspective culture ethnology relativity time perception images self-awareness language reality space place drawing architecturaldrawing</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=-c-lpBIWNCY">
    <title>Arthur Jafa: APEX | ARTIST STORIES - YouTube</title>
    <dc:date>2021-11-11T23:07:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=-c-lpBIWNCY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Mickey Mouse, Tupac, a baby, planets, injured and dead bodies, Miles Davis. These are some of the 841 images that appear in rapid sequence in Arthur Jafa’s APEX, a video set to a pulsing techno beat and the beeping of a heart monitor. For several decades Jafa has collected hundreds of images from newspapers, magazines, books, and films, saving them in notebooks. Before he began downloading and organizing images digitally, these notebooks often provided inspiration for his cinematography, and he is known for bringing them out to share with friends.

Jafa references and reuses many of these images throughout his work; one is a mid-1800s photograph of a former enslaved person’s scarred back, which for Jafa is “an emblem of how the black experience is this complex of majesty and misery that are inextricably bound up.” What is the relationship between this image and others in APEX? For Jafa, “it’s all associative...The whole idea was always if you took this thing and that thing and you overlap them, the place in which they overlapped was you.” This summer, we traveled to Arthur Jafa’s studio in Los Angeles to talk with him about APEX and the notebooks, which are now on view at MoMA in the exhibition Surrounds: 11 Installations."]]></description>
<dc:subject>arthurjafa 2019 art film filmmaking moodboards images collections collage howwework howweread howwethink howwewrite patterns sensemaking making learning cv howwelearn software books magazines notebooks notetaking cinematography association makingsense</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6952c4f11abc/</dc:identifier>
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    <title>Museo</title>
    <dc:date>2021-03-14T01:17:23+00:00</dc:date>
    <link>https://museo.app/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Museo is a visual search engine that connects you with the Art Institute of Chicago, the Rijksmuseum, the , the Minneapolis Institute of Art and the New York Public Library Digital Collectionmore to come! Every image you find here is in the public domain and completely free to use, although crediting the source institution is recommended!"]]></description>
<dc:subject>search images art museums archive archives</dc:subject>
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<item rdf:about="https://themillions.com/2017/07/finding-way-new-form-interview-teju-cole.html">
    <title>Finding My Way into a New Form: An Interview with Teju Cole - The Millions</title>
    <dc:date>2021-01-22T17:45:39+00:00</dc:date>
    <link>https://themillions.com/2017/07/finding-way-new-form-interview-teju-cole.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“TC: I wanted to make a book that was a little bit novelistic but with none of the things you expect from a novel. This book is not made up. These are stories drawn from real life — personal experience, philosophy, essayistic-type of speculations. Novels usually don’t have 150 color photographs. And yet I wanted to give it the energy of a novel or a documentary film, just a very peculiar one. So in one sense it was about the excitement of working in a new genre — a genre I was developing myself — the rhythm of text and image. But if you look at just the images all by themselves, they have a common visual language. They’re in color. I shot everything in film in 25 different countries. They usually have streetscapes or interiors, not a lot of people. When we have people, they’re turned away from us, so there’s a quietness that connects all the images. And if you read all the text in sequence, they have a kind of philosophical temperature that unites them. So this adventure was finding my way into a new form that I hope has a coherence. So if somebody goes through the book, they feel they’ve been through something strange and marvelous. It’s a strange album, a strange movie, a strange novel, but it’s none of those things because it’s actually just texts and images.”

…

“SP: Is your project to remove the blind spots, or to acknowledge that we all have blind spots?

TC: It’s really about acknowledgement. To go back to these very old texts was also a way to acknowledge the antiquity of these questions. There’s something elemental about a person walking down a street, so I talk a lot about walking in the book because walking is connected to photography but photography is connected to seeing. The kind of seeing we do has to do with us being upright creatures whose eyes are flat on our faces. We’re not like dogs close to the earth, with eyes on either side of the snout. So these are very old questions. At some point we were on all fours and then we stood up. Of course the book is haunted by frailty, eventually also by death. I wanted this book to be very contemporary but also to deal with what it means to be a human creature upon the earth. Somehow thinking about theology and Homer gave me access to that.

SP: You’ve taken these photos all over the world. I started jotting down some of these places: Lagos, where you grew up, Nuremberg, Tivoli, Nairobi, Auckland, Tripoli, Milan, Berlin, Zurich, Copenhagen, Seoul, Bombay, Sao Paolo, Brooklyn, Beirut, Bali. The list goes on and on. You must like to travel.

TC: I get to travel a lot. I take a lot of pleasure from it and I get a lot of productive discomfort from it. I only included photos I felt were relevant to the project of the book. I only included places where I made film photographs because I wanted a consistency of effect and appearance. Not because film is better than digital. For example, on this visit to Madison, I’ve only brought my small digital camera.

SP: So I have this image of you. You land in a new place and just start walking with your camera, not necessarily to any particular destination. Is this what you do?

TC: That’s pretty accurate. You know, what’s missing from this book is I don’t have any pictures of Iceland because when I went there, I didn’t take a film camera. I took a digital one. I have no pictures from South Africa. I have no pictures from Australia.”

…

“SP: Do you consider Brooklyn home?

TC: Yes.  That’s where my wife is. My brother lives there. My friends are there. My books are there. My office is there. So that’s home. I also consider Lagos home. My parents live there. It’s where I grew up. If I go to Nigeria, my room is there. The two most spoken languages in Lagos — Yoruba and English — are languages I’m fluent in. So there’s an at-homeness, but a home is also wherever there’s good wi-fi. That connects me to the world in a way that is irreducible and essential to my experience of the world.

SP: Do you consider yourself more Nigerian or more American?

TC: Neither. Split right down the middle. Or rather 100 percent of both. I feel very invested in Nigeria’s future. There’s a book I’ve been working on for a long time about Lagos, so I think a lot about Nigeria. I’m American and America is in crisis at the moment and I feel invested. Open City was definitely an approach to this question but I feel invested in what this country ought to be.  I’m a citizen who is not a patriot.  I’m a citizen in the sense of being invested in what we owe each other. What do we do to protect each other’s rights? What do we do about people who break our mutual agreement? What do sanctions and punishments look like?  Those philosophical questions are very interesting to me. Our borders are interesting to me. If my money’s being used to kill foreigners in the theater of war, that’s my business. So I’m very American and I’m also very Nigerian.

SP: The two cities where you’ve spent the most time are Lagos and New York. Are they totally different experiences for you or do they have certain similarities?

TC: The commonalities are extensive. It is the experience of cosmopolitanism, which is maybe the fourth definition of home for me.  And this is what I find in spaces in Lagos. And it’s what I find in New York — restaurants, clubs, bookshops, shopping malls, traffic, crazy people on the street, high fashion. Cities as a kind of problem-solving technology. If there are 16 million people in the same place, then we have to use resources in a way that makes sense in such a compressed space.

SP: What are the biggest differences between Lagos and New York?

TC:  New York is much richer. Lagos might have 25 buildings of monumental scale and New York has 300. The sheer physical scale of New York never ceases to surprise me. And then there’s that thing of New York being a world capital. Lagos is the capital of Africa.

Don’t let people in Cairo or Johannesburg tell you different. Lagos is the place where the pop culture of Africa is being made.  Lagos is the capital of Africa but New York is the capital of the world.  So there is something about encountering this expansive, complex mutual togetherness in conversation. It’s possible in New York. So New York is almost not an American city. It’s a city that’s a vision of what the world looks like if these borders are not as they are right now.”]]></description>
<dc:subject>2017 tejucole form writing howwewrite photography slow looking seeing wgsebald jamesbaldwin stevepaulson williamcarloswilliams art noticing williameggleson leefriedlander stephenshore streetphotography cameras images theodyssey theiliad homer travel home place belonging traveling johnberger notebooks tools portraits gordonparks irvingpenn richardavedon henricartier-bresson christopheranderson michaelondaatje virginiawolf jamesjoyce sentences fragments craft annecarson text lagos nyc us nigeria nicholaskristof twitter race racism experience fiction nonfiction brooklyn cosmopolitanism africa toruba english language michigan kalamazoo compression politics colonialism walking arthistory fujifilm fujifilmx70 religion bible christianity photojournalism blindspot blindspots odyssey fuji</dc:subject>
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<item rdf:about="https://www.colinsackett.co.uk/imagineobserveremember.php">
    <title>Imagine, Observe, Remember, by Peter Blegvad</title>
    <dc:date>2020-12-24T00:06:20+00:00</dc:date>
    <link>https://www.colinsackett.co.uk/imagineobserveremember.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[““Forty-five years ago, when I began doing comparative drawings of things imagined, observed, and remembered, I was an illustrator looking for a story to illustrate. Something with a beginning, middle and end. ‘Imagine, Observe, Remember’ is what I came up with. It began as a way to think about illustration. It became a way of using illustration to think about imagining, observing and remembering. It’s a kind of phenomenology project, a way to look at different ways of looking and seeing, using the means at my disposal, using myself as subject.”—Peter Blegvad



“When one looks into the darkness there is always something there.”—W. B. Yeats, The Secret Rose

When one looks into one’s own interior there is always mental imagery. Imagine, Observe, Remember looks at the looking we do with the mind’s eye, offering practical exercises for the development of this mysterious faculty. The book is also a memoir, a portrait of the artist as he develops his craft from what is possibly his first drawing to his current status of seasoned practitioner. It is furthermore a series of meditations, observations, quotes, images and instructions that will constitute a valuable resource for artists, writers, teachers and any reader who agrees that the uncharted wilderness within is worthy of exploration.

Over 250 illustrations in both colour and black and white, printed on four different paper stocks.

[six images]

…

Peter Blegvad is a musician, songwriter, graphic artist, writer, teacher and broadcaster. Born in New York, he lives in London with his wife, the painter Chloë Fremantle. He has been writing and recording music since the mid 1970s with Slapp Happy, Faust, Henry Cow, the Golden Palominos, John Zorn, Andy Partridge and others. His latest album, Go Figure (2017), and The Peter Blegvad Bandbox (2018) were both released on the ReR MegaCorp label. As a broadcaster, he created many dozens of ‘eartoons’ (audio cartoons) for BBC Radio 3, winning a Sony award in 2003. He won another in 2012 for Use It Or Lose It a radio play about dementia made with composer Iain Chambers. His comic strip, The Book of Leviathan, is published in the UK by Sort Of Books and is also available in Mandarin, Cantonese and French.

His life-long epistemological project, ‘Imagine, Observe, Remember’, was begun in 1975. Related works have been exhibited in Kunstverein Hannover and Kunsthalle Düsseldorf (2004); in the Kunsthalle Luzern (2007); in Extra City, Antwerp (2010); West Den Haag; Eigen & Art Lab, Berlin (2017); and elsewhere.

He taught creative writing at Warwick University, was Senior Tutor in Visual Writing at the RCA, and has taught at other institutions in the UK and abroad. In 2000 he was awarded the Ordre de la Grande Gidouille by the Collège de ’Pataphysique, Paris, and in 2011 was elected president of the London Institute of ’Pataphysics.

http://amateur.org.uk/ ”

[See also: http://amateur.org.uk/imagined-observed-remembered/ ]]]></description>
<dc:subject>via:justinpickard 2020 books imagination observation memory drawing images peterblegvad</dc:subject>
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<item rdf:about="https://www.rawpixel.com/category/53/public-domain">
    <title>Public Domain Free Creative Commons 0 Images · Vintage Illustrations | rawpixel</title>
    <dc:date>2020-12-17T05:45:26+00:00</dc:date>
    <link>https://www.rawpixel.com/category/53/public-domain</link>
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<item rdf:about="https://universalviewer.io/">
    <title>Universal Viewer</title>
    <dc:date>2020-04-19T19:04:31+00:00</dc:date>
    <link>https://universalviewer.io/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Universal Viewer is a community-developed open source project on a mission to help you share your content with the world"]]></description>
<dc:subject>collections webdev iiif images via:wilshire_blvd</dc:subject>
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    <title>The Image API</title>
    <dc:date>2020-04-19T19:03:47+00:00</dc:date>
    <link>https://tomcrane.github.io/the-long-iiif/image-api.html</link>
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<item rdf:about="https://www.theverge.com/2020/2/25/21153208/smithsonian-institution-museums-free-images-libraries-dc">
    <title>The Smithsonian has released more than 2.8 million images you can use for free - The Verge</title>
    <dc:date>2020-02-26T22:09:08+00:00</dc:date>
    <link>https://www.theverge.com/2020/2/25/21153208/smithsonian-institution-museums-free-images-libraries-dc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: https://www.si.edu/openaccess ]

“Included are images from all 19 Smithsonian museums, nine research centers, libraries, archives, and the National Zoo

The Smithsonian Institution is releasing 2.8 million high-res images from its massive collection into the public domain, putting them online for anyone to use and download for free. The open-access online platform will include 2D and 3D images from its 19 museums, nine research centers, archives, libraries, and the National Zoo, Smithsonian Magazine reports.

“Being a relevant source for people who are learning around the world is key to our mission,” Effie Kapsalis, the Smithsonian’s senior digital program officer, says. “We can’t imagine what people are going to do with the collections. We’re prepared to be surprised.”

A quick scan of the Smithsonian’s access platform gives users a small taste of what’s included in the enormous collection of some of the world’s most significant works, including a Degas portrait of Mary Cassatt, an image of a Roman glass bottle dating to 200 BC, the famous Gilbert Stuart portrait of George Washington, portraits of Pocahontas and Ida B. Wells, and images of Muhammad Ali’s boxing gear and Amelia Earhart’s flight suit.

Over the next few months, the Smithsonian will add another 200,000 images to the access platform, and it will continue digitizing its massive database of more than 155 million items.

The Smithsonian is the latest organization to bring its image collection into the public domain; The Art Institute of Chicago, the Rijksmuseum in Amsterdam, the Metropolitan Museum of Art in New York, and the New York Public Library have made thousands of images publicly available in recent years. Even media company Getty Images made the vast majority of its photo collection available for free, opening up a potential new revenue stream for its embedded images.

But the Smithsonian’s release of its image collection is “unprecedented,” Simon Tanner, an expert in digital cultural heritage at King’s College London who advised the open access initiative, told Smithsonian Magazine. “It opens up a much wider scope of content that crosses science and culture, space and time, in a way that no other collection out there has done, or could possibly even do.”

The Smithsonian hopes that by making its images more accessible, it will open the museums up to new audiences. The collection will be listed under a Creative Commons Zero license, making them free of any republishing restrictions.”]]></description>
<dc:subject>smothsonian archives images opensource free 2020 photography nationalzoo museums openaccess libraries</dc:subject>
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<item rdf:about="https://vimeo.com/338234578">
    <title>Arthur Jafa: Not All Good, Not All Bad on Vimeo</title>
    <dc:date>2019-07-07T01:40:51+00:00</dc:date>
    <link>https://vimeo.com/338234578</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We went to Los Angeles and visited the winner of the prestigious Venice Biennale's 2019 Golden Lion, American artist and filmmaker Arthur Jafa. In this extensive interview, he talks about black identity in connection with his critically acclaimed video ‘Love is the Message, The Message is Death’, which became a worldwide sensation.

“I’m trying to have enough distance from the thing, that I can actually see it clearly. But at the same time, be able to flip the switch and be inside of it.” Jafa describes how he has rewired himself to push towards things that disturb him. He grew up in the Mississippi Delta, one of the poorest regions in America, and admires the fearless and relentless pictures from that region by Danish photographer Jacob Holdt in ‘American Pictures’ (1977): “They exist outside of the formal parameters of art photography. I think they exist outside of journalism. They’re something else.”

Since childhood, Jafa has collected images in books, as if he was window-shopping, “compiling things that you don’t have access to.” The act of compiling and putting things together helps him figure out “what it is you’re actually attracted to.” When he “strung together” ‘Love is the Message, The Message is Death’, it was engendered by the explosion of citizen cellphone-documentation – the point in time where people discovered the power of being able to document. Jafa comments that his “preoccupation with blackness is fundamental philosophical” rather than political, and considers ‘whiteness’ a “pathological construction that’s come about as a result of a lot of complicated things.” In continuation of this, Jafa is against “highs and lows,” and some of the power of the work, he finds, is that it doesn’t make those distinctions. Instead of doing hierarchies, it accepts that opposites don’t have to negate each other, and tries to understand the diversity, differentiation and complexity in the world: “It’s not all good, it’s not all bad.”

Arthur Jafa (b. 1960) is an American Mississippi-born visual artist, film director, and cinematographer. His acclaimed video ‘Love Is the Message, The Message Is Death’ (2016), shows a montage of historical and contemporary film footage to trace Black American experiences throughout history. Jafa has exhibited widely including at the Hirshhorn in Los Angeles, Institute of Contemporary Art in Boston, Tate Liverpool in Liverpool and Serpentine Galleries in London. His work as a cinematographer with directors such as Spike Lee and Stanley Kubrick has been notable, and his work on ‘Daughters of the Dust’ (1991) won the ‘Best Cinematography’ Award at Sundance. In 2019, Jafa was awarded the Golden Lion for best artist at the Venice Biennale for his film ‘The White Album’. Jafa has also worked as a director of photography on several music videos, including for Solange Knowles and Jay-Z. Jafa co-founded TNEG with Malik Sayeed, a “motion picture studio whose goal is to create a black cinema as culturally, socially and economically central to the 21st century as was black music to the 20th century.” He lives and works in Los Angeles. 

Arthur Jafa was interviewed by Marc-Christoph Wagner at his studio in Los Angeles in November 2018. In the video, extracts are shown from ‘Love Is the Message, The Message Is Death’ (2016) by Arthur Jafa. The seven-minute video is set to Kanye West’s Ultralight Beam.

Camera: Rasmus Quistgaard 
Produced by: Marc-Christoph Wagner 
Edited by: Roxanne Bagheshirin Lærkesen 
Copyright: Louisiana Channel, Louisiana Museum of Modern Art, 2019

Supported by Nordea fonden"]]></description>
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<item rdf:about="https://www.are.na/block/736425">
    <title>Are.na / Arrangement Collage</title>
    <dc:date>2019-02-20T22:20:05+00:00</dc:date>
    <link>https://www.are.na/block/736425</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://github.com/dark-industries/dark-zine/blob/master/lukas_collage.md ]

[See also:
https://www.are.na/lukas-w/arrangement-collage ]

[via: 
https://urcad.es/writing/new-american-outline/ ]

"In 2015, Frank Chimero wrote on the “Grain” of the Web, focusing on a web-native media that doesn’t try to fight the inherently rectangle-based HTML Document Object Model (DOM)—also shared with XML and XHTML. This remains true: any site that does not look rectilinear is usually just fooling you; strip the CSS and it’s just a pile of blocks. Perhaps tilted and stretched, or with the corners shaved off, but just a pile of blocks.

As McLuhan would have anticipated, this blocky model has substantial effects toward what web-native media looks like. Chimero documents this well. I’d like to add a psychological component, though, in that as an online culture, we’ve grown accustomed to block-based interfaces. We joke at Web 2.0’s desire to round over corners and balk at clunky Flash plugins; nonlinear, non-blocky interfaces are either salient or sore thumbs.

Native internet users consume media through HTML interfaces at an astounding pace; simple rectangles frame a continuous deluge of multimedia updates. In an age of both physical and digital abundance in the Western world, creation of new media from scratch requires ample justification. Acts of synthesis, archiving, compression, and remix are valuable tools for leveraging information otherwise lost to the unsorted heap. These verbs are ways to construct something new from pre-existing media objects, or at least finding some narrative or meaning within them.

A curator, classically, acts as composer and manager of (typically static) objects so as to convey narrative to a willing audience. The internet audience, however, expects more autonomy in the dynamic content they see. Self-selected content is simply a necessary tactic for navigating nearly limitless information. An explosion of digital “curation” caters to the desire, whether by user directly, tuned algorithms, or third-party human. This manifests when you select topics of interest on Quora and construct a twitter feed of only exactly the people you want. Going to a curated museum is now a relinquishing of control compared to typical digital art consumption, which comes mashed-up through various media platforms.

Even with stream moderation, the modern media viewer is accustomed to lack of coherence between adjacent content blocks. In your tumblr dashboard, a peer-reviewed journal article can sit immediately above an anonymously submitted shitpost. We don’t blink. In an arrangement of DOM blocks, each bit of media similarly carries its own context, history, and qualia. I posit we can effectively navigate our feeds not because we can rapidly jump between the context captured by each DOM block, but rather because we interpolate narrative and construct cohesion. Adjacency implies connection and synthesis, or, in the words of John Berger:

<blockquote>[An image reproduction] becomes itself the reference point for other images. The meaning of an image is changed according to what one sees immediately beside it or what comes immediately after it. (Ways Of Seeing)</blockquote>

Marius Watz, in a response on the New Aesthetic, writes on tumblr image culture: “Its art is juxtaposition: If we put this next to that and this other thing, surely a new understanding will emerge.” To be fair, there are uncountably many combinations that may be devoid of meaning—all I mean to point out is that a diptych is a third object, beyond the original two, with the possibility of value. Some find artistic practice in the form of a relentless stream of rectangles. People go nuts over releases of image dumps from Moodmail and JJJJound, and the Lost Image Desk is making professional practice of it.

(A scan of contemporary sculpture demonstrates that selection and arrangement of objects—often found or folk objects—is an ongoing trend. The viewer is trusted with finding meaning in the arrangement, selection, formal qualities, cultural context, and more in a relational tradition.)

HTML is perfectly built for image adjacency—a blank and infinite canvas, empowered by right-click “Copy Image Address.” Our expansive tumblrs and pinterest boards act as collected and performed narratives, collages of found digital media.

<blockquote>[Traditional] collages, […] were probably laid out carefully, aided by facsimiles, white-out, and tape, existed alongside the book, rather than being subsumed or created through the process of publishing and distribution, as is often the case with internet ‘collage’. Computers conceal distance; their collage move consists of juxtaposing elements that might be stored hundreds or thousands of miles apart, giving an illusion of spatial continuity. (Seth Price, Teen Image)</blockquote>

Traditional art collage used the intrigue and power in composing elements pulled from diverse sources. Meaning constructed by selection, editing, and combination. The HTML collage, however, is copy-pasted. What is the HTML-native collage?

I call it the “Arrangement Collage”—rectangular, transcontextual compositions of, ostensibly, found media. The arrangement collage does less work for the viewer than traditional collage: elements are kept fully intact rather than trimmed for blended. The composition often mitigates interaction between elements and instead celebrates raw adjacency.

<blockquote>When the historical avant-garde used valorized cultural objects such as the Mona Lisa or a violin, it profaned, overpowered, and destroyed them before going on to aestheticize them. In contrast, contemporary art uses mass-cultural things virtually intact. (Boris Groys, On The New)</blockquote>

The arrangement collage, while easy to construct in print, is truly native to the web, in which all objects are, by default, level rectangles, context-switching is the norm, and media to compose with is bountiful.

Our feeds, plentiful in the digital landscape, help populate the arrangement collage. Tumblr, ostensibly a micro-blogging site, is largely used for image collection; FFFFound is legendary for its contextless stream of collected imagery (and as birthing the name for JJJJound, when Justin Saunders couldn’t get an account); and Buzzfeed publishes “articles” that are frankly just stacks of image macros. A proliferation of mindless image consumption concerns Bob Gill.

<blockquote>There’s nothing original. ‘The Culture’ is the great mass of images and ideas which bombard us every day, and therefore shape the way we think visually. Only by recognising The Culture’s presence and its power, can designers move away from the clichés it promotes.</blockquote>

Irrefutably, the images we consume affect how we think, and what we can imagine. Gill’s words should be considered, and the internet-native should stay aware of “the clichés” promoted. Gill encourages “first-hand” research, but this points at a cultural gap—there is no line between reality and the internet; “first-hand” research takes place on the social web. In-person discussion and close examination of physical objects can be romanticized, but it should not detract from the fact that meaningful discussion and critical consumption can happen in a digital landscape as well.

Of deeper concern is the stripping of value from imagery in overabundance. Edition MK’s 2010 DDDDoomed (the name, I assume, another reference to FFFFound) gets at the kernel of this problem: Image Aggregators (“IAs”—such as JJJJound and other blogs), which typically present images contextless alongside hundreds of others, can strip imagery of its power. IAs do work that is weaker, semiotically, than traditional collage, and less organized than archiving (which is often a process of attaching or generating metadata, whereas IAs frequently remove it). Images that find political power within a context are reduced to purely aesthetic objects in the stream. If you are a tumblr fiend, this very likely rings true: the multitude of streams filled with gorgeous scenery, motivational quotes, and supermodel women quickly reduce this imagery to banality and objectification.

<blockquote>We [distance ourselves] from our critical faculties as we slide into models of passive spectatorship that reinforce our passivity by promoting a one-way mode of cultural consumption. […] Continuous over-stimulation leads to desensitisation. (Peter Buwert, “Defamiliarization, Brecht and Criticality in Graphic Design” in Modes of Criticism 2: Critique of Method)</blockquote>

The arrangement collage might serve as a tool in this battle against desensitization. In Buwert’s essay, referenced above, he describes how Brecht’s famous defamiliarization of the theater encouraged “a condition of active critical spectatorship within the audience.” DDDDoomed is lamenting the supposed death of this critical spectator, replaced with the numb and passive viewer. Buwert is less concerned with context/lessness than Edition MK, and instead focuses on familiarity.

There are valiant efforts towards an inclusion of context and metadata with online imagery, but it is not built into the structure of the internet. Flickr and twitter use image covers to dissuade copy-pasting (circumnavigable by screen-shotting) and Mediachain attempts to inextricably tie media to metadata using blockchain methods. As of writing, however, the JPG is not going anywhere, and the ease of downloading and re-uploading an image far surpasses digging to find its source. Entropy is not on our side, and Google’s reverse image search will never be quite fast or comprehensive enough to keep up.

Walter Benjamin might lament the loss of contextual sensitivity, as it comes intertwined with a loss of “aura.” The authenticity that drives Benjamin’s aura is dependent on the idea of an original—which, in internet ecosystems, simply isn’t a relevant concept, as the original and reproduction can be identical both in themselves and conceivably in context. The arrangement collage can construct an internal aura and context regardless of future reproduction or repurposing, where the included images serve as referents to the others—even if the metadata of the .JPG is long gone. I believe the battle for context inclusion has been lost, but efforts to stimulate the viewer’s sense of familiarity can still bear fruit.

A critical spectator is an active spectator, firstly, and the barrier to entry for participating in digital image culture lowers by the day. If construction of streams—enabled by sites like tumblr—seems too passive, I think construction of collage engages the composer at a more intentional level. Easy-to-use platforms such as to.be, newhive, and AMB-1 indicate desire for arrangement collage composition tools. The critical spectator does not necessarily have to create collage, however: it is the job of thoughtful, critical collagists to construct collages “out of a messy array of found fragments” that shake a sense of familiarity amongst our banal streams.

When the means of production for collage are accessible to the viewer, “these narratives are encountered as just one way of viewing [the media], and the constructed and interpreted nature of reality is exposed” (Buwert in Modes of Criticism 2). With extremely low-barrier-to-entry tools, any collage that catches the viewers notice can be considered an opportunity to remix further. Even just the consideration of how a collage was collected prompts questions that create the critical spectator. The source of the images may be lost, but the ability for them to be reconsidered and repurposed again is further engaged. The arrangement collage, along with simple tools for their creation, can be celebrated and pushed as a tool for enabling creators and stirring image consumers out of their typical feeds, a jolt out of Gill’s “culture.”

The arrangement collage can be in HTML proper or a common image file. If in HTML, it is simple to fragment a collage into individual images and text, and as an image, Windows Paint, Preview.app, and the aforementioned online services make decomposition trivial. The collages themselves thus become part of the churn of images on the internet, as can their components—all of it folded back into the image ecosystem, and the remix-curation loop comes full circle. It’s as close as we’ll come to dust-to-dust in digital objects.

The arrangement collage is an internet-native and relatively democratized tool for people to weave personal narrative through a volume of imagery. As we wade through monotonous, contextless image collections, articulations of taste and statement might become harder to uncover. These discrete paintings are built for the web, and when approached seriously, can empower makers to inspire a critical spectator.

(mid-sept 2016)"]]></description>
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</item>
<item rdf:about="https://urcad.es/writing/new-american-outline/">
    <title>New American Outline 1</title>
    <dc:date>2019-02-14T23:55:28+00:00</dc:date>
    <link>https://urcad.es/writing/new-american-outline/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These days, the mirrors we most often use to check our makeup or see if there’s gunk in our teeth are found on our phones — “smart” devices that coordinate an array of sensors and cutting-edge “image display” and “image capture” technologies to render reality within the boundaries of a powered physical display.

What’s interesting about smart-devices-as-mirrors is that the eventual representation of the “image of the world” is explicitly and wholly a “model” of the world — a “model” meaning a “ human-constructed representation (abstraction) of something that exists in reality”. Physical mirrors are interesting because they have the ability to render reality and even warp it, but what they depict is “a physical reality” in the truest sense; The physical qualities of a mirror can be seen as akin to seeing the world through air, or seeing the world through water. While a human being can physically manipulate a physical mirror to alter the final reflection, the reflection in and of itself is a product of the physical world and unalterable in totality.

To a degree, film photography was an extension of this physical realization (rendering) of reality. At a certain point, what else is the capture of light on paper but a wholly physical process? While people intervened in the path of light’s travel with lenses and apertures and specifically-designed crystal-studded paper, what emerges as a process is less a constructed model of reality and more a continually warped representation of what actually exists in the world. Film and paper photography was a deeply labor-intensive art, full of cutting and cropping and poisoning and brushwork, all serving the act of rendering what was once a beam of light into an image-rendering of a particular summer day. Impressionism lives on in this sense.

It wasn’t until recently that most photographs became literal abstractions or literal models of thought with the advent of digital photographic capture. While the earliest digital photographs presented terrible image quality/resolution, they were possibly the most honest representations of what they actually were: a product of humans manipulating bits through clever mathematic compression to render blocks of color accordingly.

“How can mirrors be real if our eyes aren’t real?”

What we “see” in our screens is wholly a model of reality, wholly an abstraction of the natural world, wholly determined and manufactured by people sitting in an office in California somewhere, typing away at an IDE. When we strip away the image rendered on a screen, when we deconstruct an algorithm, what’s left?

What does it mean when most models (abstractions) of our digital representations are constructed in California, or completely in America for that matter?

When I look at myself on my phone camera, why do I get the haunting feeling I’m not situated in New York anymore? When I scroll through all the photos of friends and strangers on Facebook or Twitter, why does it all feel so flat? When I tap through my friend’s stories on Instagram and get interrupted by an ad for shoes, why does the shoe ad feel more real than the stories it’s sandwiched between?"

…

"New American Interfaces

When we talk about “New American Interfaces”, it’s important to expand upon the meaning of each word for a complete sense of the conceptual picture we’re trying to paint.

We should imagine “New American Interfaces” to be less a definition, more an expansion. Less an encircling and more an arrangement collage [https://www.are.na/block/736425 ] of existing realities.

“New”ness is a direct reference to developments in human technology that span the last 10 years or so. “New” American technology does not refer to technology that was developed in the 1970s. “New” American Technology is not a reference to networking protocols or personal computers proliferating in the 90s. “Newness” refers to mobile phones finding themselves in billions of people’s hands and pockets. “Newness” refers to the viability of video streaming over wireless networks. “New” implies cameras directly imbued with the capability to re-model reality and assign social value through “the arrangement of certain interfaces” only found in the most cutting-edge devices. “New”ness implies the forgetting of the massive stacks of technology that exist to show us images of our friends and their lives in chronological order.

“America” speaks to the “Americanness” of the current world. Totalizing global governance, military might, far-reaching memetic saturation the rest of the world cannot escape from. “America” means pop culture, “America” means world police. “America” retains the ability to wobble the economy of the world when executives shitpost on Twitter. When we talk about “America”, we mean the hegemonic cultural-economic infrastructure the rest of the world rests upon whether they like it or not.

“Interfaces” speak to not any button, slider, or like button physical or digital or otherwise. “Interfaces” in the sense of “New American” interfaces refer to what Kevin Systrom meant when he called Snapchat a “format”. A replicable stack(s) of technology is an “interface”. An “interface” under this definition means every chat application is fundamentally the same and completely interchangeable. Linear conversation will always be linear conversation, and the pattern of linear conversation is what we call a messaging app, and we call this an “interface”. Every search interface is the same, every index is the same, every captive portal is the same. To take our example to the physical world, imagine this scene:

You see two chairs side by side with one another. From afar, they are completely the same. You inspect them close and they are the same, you notice they both are built from the same beautiful ash wood, every single detail is perfectly mirrored in both chairs.

One of these chairs was wholly made by human hands and the other was cut to shape by a machine, assembled by people on a factory line, and produced in the millions.

One of these chairs is an interface —"

[See also: https://www.are.na/edouard-urcades/new-american-interface ]]]></description>
<dc:subject>édouardurcades mirrors interfaces ui ux cameras stories instagram storytelling reality 2019 snapchat multimedia media kevinsystrom format form newness technology smartphones mobile phones images imagery buttons jadensmith lukaswinklerprins</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://tropy.org/">
    <title>Tropy</title>
    <dc:date>2019-01-26T03:46:19+00:00</dc:date>
    <link>https://tropy.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Take control of your research photos with Tropy, a tool that shortens the path from finding archival sources to writing about them. Spend more time using your research photos, and less time searching for them."

[via: https://twitter.com/CarrieRSmith/status/1087722100293545984 ]]]></description>
<dc:subject>archives photography research onlinetoolkit tools images srg</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:249ee75d750c/</dc:identifier>
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<item rdf:about="http://scratchingthesurface.fm/post/181237427850/104-cab-broskoski-and-chris-sherron">
    <title>Scratching the Surface — 104. Cab Broskoski and Chris Sherron</title>
    <dc:date>2019-01-11T20:22:24+00:00</dc:date>
    <link>http://scratchingthesurface.fm/post/181237427850/104-cab-broskoski-and-chris-sherron</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cab Broskoski and Chris Sherron are two of the founders of Are.na, a knowledge sharing platform that combines the creative back-and-forth of social media with the focus of a productivity tool. Before working on Arena, Cab was a digital artist and Chris a graphic designer and in this episode, they talk about their desire for a new type of bookmarking tool and building a platform for collaborative, interdisciplinary research as well as larger questions around open source tools, research as artistic practice, and subverting the norms of social media."

[direct link to audio:
https://soundcloud.com/scratchingthesurfacefm/104-cab-broskoski-and-chris-sherron ]]]></description>
<dc:subject>jarrettfuller are.na cabbroskoski chrissherron coreyarcangel del.icio.us bookmarkling pinterest cv tagging flickr michaelcina youworkforthem davidbohm williamgibson digital damonzucconi stanleykubrick stephaniesnt julianbozeman public performance collections collecting research 2000s interview information internet web sharing conversation art design socialmedia socialnetworking socialnetworks online onlinetoolkit inspiration moodboards graphicdesign graphics images web2.0 webdesign webdev ui ux scratchingthesurface education teaching edtech technology multidisciplinary generalists creative creativitysingapore creativegeneralists learning howwelearn attention interdisciplinary crossdisciplinary crosspollination algorithms canon knowledge transdisciplinary tools archives slow slowweb slowinternet instagram facebook</dc:subject>
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</item>
<item rdf:about="https://flyingmeat.com/acorn/">
    <title>Acorn 6 | Full Featured Photo Editor for the Mac</title>
    <dc:date>2018-08-02T20:59:38+00:00</dc:date>
    <link>https://flyingmeat.com/acorn/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>software mac osx applications images photography photoshop</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:2f16be63afbb/</dc:identifier>
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</item>
<item rdf:about="http://demo.visualdialog.org/">
    <title>Visual Chatbot</title>
    <dc:date>2018-07-20T19:58:17+00:00</dc:date>
    <link>http://demo.visualdialog.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is a demo of Visual Dialog, accompanying the CVPR 2017 paper, hosted on CloudCV.

Visual Dialog is a novel task that requires an AI agent to hold a meaningful dialog with humans in natural, conversational language about visual content. Given an image, dialog history, and a follow-up question about the image, the agent has to answer the question.

Code for this demo is available at github.com/cloud-cv/visual-chatbot and Torch code for training and evaluating Visual Dialog models is available at github.com/batra-mlp-lab/visdial.

For more details about the dataset, task and models, please visit visualdialog.org."

[via: https://twitter.com/pomeranian99/status/1020355391102832640 ]]]></description>
<dc:subject>bots images imagery</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0b57b5bbef5a/</dc:identifier>
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</item>
<item rdf:about="https://www.are.na/blog/case%20study/2017/10/17/breaking-the-sequence.html#digital-and-game-comics">
    <title>Are.na / Blog – Breaking the Sequence</title>
    <dc:date>2018-06-24T20:16:28+00:00</dc:date>
    <link>https://www.are.na/blog/case%20study/2017/10/17/breaking-the-sequence.html#digital-and-game-comics</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I created the channel on which this case study is based, I put the whole title in quotation marks—“experimental” “comics”—and initially made it private, wary that my descriptors were either too broad or too limiting. Categorizing these works as experimental, or even as comics, served as little more than to create a placeholder. This is where I would collect and organize works that didn’t quite look like any comics I’d seen before, but that I liked a whole lot, and wasn’t entirely sure why.

As the channel grew, patterns arose, and it became clear that the comics that read to me as experimental were ones that integrated aesthetic principles and practices from fine art, graphic design, experimental music, sculpture, architecture, poetry, video games, and text adventures. They often didn’t employ the typical narrative devices—dialogue, plot, climax, even characters—but they still told a story. Sometimes it was the form that I identified as experimental, other times it was the processes by which they were made.

That explained the experimental. But if these works were so genre-fluid, what kept them considered comics?

In a lecture, the writer and webcomics artist Daniel Merlin Goodbrey provides a helpful outline of characteristics that are distinct to comics as a visual medium. Defining the norm gave me a framework for understanding the works that deviate from it. Goodbrey’s characteristics were a useful jumping off point for articulating what the works I was collecting were doing, and why they struck me so powerfully. They are:

Juxtaposition of images
Spatial networks
Space as Time
Temporal Maps
Closure between Images
Word & Image Blending
Reader Control of Pacing

Experimental comics, then, are works that acknowledge the traditional framework of comics but, rather than adhere to it, tend to tilt, twist, and warp it into other things. This case study offers a survey of comics that abandon one or more of these characteristics, honoring innovations by artists, video game designers, poets, and educators alike. It should go without saying that these categories are by no means mutually exclusive. There are comics that exist outside of and in between these make-shift categories. As you may expect, there are very few rules.

1. Abstract Formalist Comics
2. Comics Poetry
3. Digital and Game Comics
4. Scores, Maps, and Designed Constraints"

[each of those four examples is expanded on in the following text with images and videos to explain]]]></description>
<dc:subject>sheafitzpatrick comics form design are.na 2017 graphicnovels art poetry games gaming videogames space time words images experimental</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://twitter.com/RobotHugsComic/status/949324465191694337">
    <title>Robot Hugs on Twitter: &quot;hey twitter - there's a lot of good awareness now about the fact that all users can add image descriptions to twitter for people who use scr… https://t.co/9E8wJipMaK&quot;</title>
    <dc:date>2018-01-06T23:33:53+00:00</dc:date>
    <link>https://twitter.com/RobotHugsComic/status/949324465191694337</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["hey twitter - there's a lot of good awareness now about the fact that all users can add image descriptions to twitter for people who use screen readers. Here's some tips on how to do this well:
(This is my job)

you generally don't have to say 'image of' or 'photograph of'. Just describe what the image is conveying - what the user is intended to get out of seeing it. Some examples:

Tweet: Don't worry TO, It's going to get better soon!!
Unhelpful description: Toronto weather forecast
Helpful description: Forecast for Toronto temperatures, showing -18 Celsius today improving to -1 Celsius by Tuesday.

weet: Tired of going to conferences where the speaker lineup looks like this
Unhelpful description: headshots of featured conference speakers
Helpful: 8 headshots of featured conference speakers that are all white and male
(Don't @ me, this is to demo intent)

Tweet: "U of T's new building has some accessibility issues..."
Unhelpful description: staircase with pillar in the middle
Helpful description: a blind man collides with a large pillar that interrupts a handrail going up the middle of a large staircase

so: Don't overthink it. Make it as short as possible while describing what the photo is trying to convey. Any description is better than no description.

Note: these guidelines are what i use after doing research and consulting with visually impaired users for my work. Opinions on the best kind of description may differ - accessible design is a diverse field! I encourage you to do your own research as well.

oh, in response to a question: It's ok to mention colour if it's relevant to an image! Many screen-reader users are partially signed and use descriptions to clarify blurry/indistinct images. Also folks do understand the concept of colour...

here are some more potential examples because i love you all:

charts are hard! my attempt:
tweet: We have a new prime number and it’s 23 million digits long
Description: graph showing length of known prime numbers over time, starting at under 10 digits 1588 and increasing dramatically since mid 1900s to over 10 million digits in early 2000s

trying to conveying the joke/meaning?
description: dogs outside looking around. one dog is looking suspiciously with narrowed eyes at the picture taker. 
(if you see your tweet don't feel called out! It's just an example)

oh! I should amend this - if it's a personal thing you don't have to be impersonal about it! This could read 'my dogs are looking around outside. Ruffles is looking suspiciously at me with narrowed eyes'.

ANYWAYS if anyone wants me to show the kind of description i might add to a particular image or example just @ me and I'll do my best!

i really want to reiterate that for social media in particular, personal/opinion descriptions are ok (as long as they describe the intent of the image!). i might post a selfie with description 'a selfie of me where i think my purple hair looks really cute today'

i think there's a misconception that accessibility always has to be formal and stiff. When doing 3rd party/pro content, it should err on objective, but social media is also an emotion and expressive space and image descriptions can try to capture that

seriously everyone don't stress just do your best. it will become more natural with time, i promise. you're all great!

Good moooorning everyone. I'm going to add a few more notes here based on some questions I got yesterday.

1) people pointed out that I didn't explain how to enable this setting,. My bad! On your computer or device, go to settings and privacy>accessibility and 'compose image descriptions' is an option. There will then be a field when you add an image. (not supported on tweetdeck)

2) the reason you don't need to write 'image of Bart Simpson on a skateboard' is that screen readers already know that there's an image. They typically announce something like 'image: (the description you wrote)", so 'image: image of Bart Simpson' is redundant.

3) You won't see the description after you've added it to an image, but it has become a part of the image info that screen readers see. If you want to see the description attached to an image ("alt text") on an image from your computer...

Chrome/firefox: right click on image, choose 'inspect' or 'inspect element' and the "alt=...' text in the highlighted field will be the description attached.

There are also a bunch of extensions you can add to your browser to make them visible if you want to get an appreciation for how little people actually do proper alt text across the internet and how good you are for trying!

(4) If you want to go even deeper, you can play around with some screen readers! Android has Voice Assistant found in setting > accessibility > vision, and it has a fun tutorial you can work through.

Apple products use VoiceOver. NVDA is also a free screen reader you can install and play around with, and Windows 7 and later have Narrator. 

Google any of these for examples on how people use them and how to play around with them!

accessibility is a super rewarding and deep topic, and if you're interested there are tons of resources to check out. But you don't have to be an expert to do your part! Being a thoughtful poster and taking an extra 30 seconds to add descriptions puts you well ahead of the pack."]]></description>
<dc:subject>accessibility captions web online screenreaders 2018 twitter images webdev</dc:subject>
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<item rdf:about="http://www.newyorker.com/culture/photo-booth/second-sight">
    <title>Second Sight - The New Yorker</title>
    <dc:date>2017-06-14T03:55:31+00:00</dc:date>
    <link>http://www.newyorker.com/culture/photo-booth/second-sight</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Movement in the margins is not enough. Regularity becomes invisible. You switch up the moves, you introduce irregularity, in order to maintain visibility."

…

"The neurons in the visual system adapt to the stimulus, and redirect their attention."

…

"Years later, I lost faith. One form of binocular vision gave way to another. The world was now a series of interleaved apparitions. The thing was an image that could also bear an image. If one of the advantages of irreligion was an acceptance of others, that benefit was strangely echoed in the visual plane, which granted the things seen within the photographic rectangle a radical equality. This in part was why signs, pictures, ads, and murals came to mean so much: they were neither more nor less than the “real” elements by which they were framed. They were not to be excluded, nor were the spaces between things. “We see the world”: this simple statement becomes (Merleau-Ponty has also noted this) a tangled tree of meanings. Which world? See how? We who? Once absolute faith is no longer possible, perception moves forward on a case-by-case basis. The very contingency and brevity of vision become the long-sought miracle."

…

"The stage is set. Things seem to be prepared in advance for cameos, and even the sun is rigged like the expert lighting of a technician. The boundary between things and props is now dissolved, and the images of things have become things themselves."

…

"The body has to adjust to the environment, to the challenges in the environment. The body isn’t wrong, isn’t “disabled.” The environment itself—gravity, air, solidity or the lack of it, et cetera—is what is somehow wrong: ill-matched to the body’s abilities, inimical to its verticality, stability, or mobility."

…

"I rest at a concrete outcrop with a bunting of vintners’ blue nets, a blue the same color as the lake. It is as though something long awaited has come to fruition. A gust of wind sweeps in from across the lake. The curtain shifts, and suddenly everything can be seen. The scales fall from our eyes. The landscape opens. No longer are we alone: they are with us now, have been all along, all our living and all our dead."]]></description>
<dc:subject>tejucole 2017 margins edges attention regularity everyday irregularity visibility invisibility acceptance belief vision photography borders liminalspaces perception brevity ephemerality adjustment adaptability disability stability mobility verticality body bodies contingency sign pictures ads images advertising between betweenness stimuli liminality ephemeral disabilities inbetweenness inbetween liminal</dc:subject>
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<item rdf:about="https://www.wired.com/2017/05/camera-wants-kill-keyboard/">
    <title>Your Camera Wants to Kill the Keyboard | WIRED</title>
    <dc:date>2017-05-29T21:13:18+00:00</dc:date>
    <link>https://www.wired.com/2017/05/camera-wants-kill-keyboard/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["SNAPCHAT KNEW IT from the start, but in recent months Google and Facebook have all but confirmed it: The keyboard, slowly but surely, is fading into obscurity.

Last week at Google’s annual developer conference, the company presented its vision for how it expects its users—more than a billion people—to interact with technology in the coming years. And for the most part, it didn’t involve typing into a search box. Instead, Google’s brass spent its time onstage touting the company’s speech recognition skills and showing off Google Lens, a new computer vision technology that essentially turns your phone’s camera into a search engine.

Technology has once again reached an inflection point. For years, smartphones relied on hardware keyboards, a holdover from the early days of cell phones. Then came multitouch. Spurred by the wonders of the first smartphone screens, people swiped, typed, and pinched. Now, the way we engage with our phones is changing once again thanks to AI. Snapping a photo works as well, if not better, than writing a descriptive sentence in a search box. Casually chatting with Google Assistant, the company’s omnipresent virtual helper, gets results as fast, if not faster, than opening Chrome and navigating from there. The upshot, as Google CEO Sundar Pichai explained, is that we’re increasingly interacting with our computers in more natural and emotive ways, which could mean using your keyboard a lot less.

Ask the people who build your technology, and they’ll tell you: The camera is the new keyboard. The catchy phrase is becoming something of an industry-wide mantra to describe the constant march toward more visual forms of communication. Just look at Snapchat. The company bet its business on the fact that people would rather trade pictures than strings of words. The idea proved so compelling that Facebook and Instagram unabashedly developed their own versions of the feature. “The camera has already become a pervasive form of communication,” says Roman Kalantari, the head creative technologist at the design studio Fjord. “But what’s the next step after that?”

For Facebook and Snapchat, it was fun-house mirror effects and goofy augmented reality overlays—ways of building on top of photos that you simply can’t with text. Meanwhile, Google took a decidedly more utilitarian approach with Lens, turning the camera into an input device much like the keyboard itself. Point your camera at a tree, and it’ll tell you the variety. Snap a pic of the new restaurant on your block, and it’ll pull up the menu and hours, even help you book a reservation. Perhaps the single most effective demonstration of the technology was also its dullest—focus the lens on a router’s SKU and password, and Google’s image recognition will scan the information, pass it along to your Android phone, and automatically log you into the network.

This simplicity is a big deal. No longer does finding information require typing into a search box. Suddenly the world, in all its complexity, can be understood just by aiming your camera at something. Google isn’t the only company buying into this vision of the future. Amazon’s Fire Phone from 2014 enabled image-based search, which meant you could point the camera at a book or a box of cereal and have the item shipped to you instantly via Amazon Prime. Earlier this year, Pinterest launched the beta version of Lens, a tool that allows users to take a photo of an object in the real world and surface related objects on the Pinterest platform. “We’re getting to the point where using your camera to discover new ideas is as fast and easy as typing,” says Albert Pereta, a creative lead at Pinterest, who led the development at Lens.

Translation: Words can be hard, and it often works better to show than to tell. It’s easier to find the mid-century modern chair with a mahogany leather seat you’re looking for when you can share what it looks like, rather than typing a string of precise keywords. “With a camera, you can complete the task by taking a photo or video of the thing,” explains Gierad Laput, who studies human computer interaction at Carnegie Mellon. “Whereas with a keyboard, you complete this task by typing a description of the thing. You have to come up with the right description and type them accordingly.”

The caveat, of course, is that the image recognition needs to be accurate in order to work. You have agency when you type something into a search box—you can delete, revise, retype. But with a camera, the devices decides what you’re looking at and, even more crucially, assumes what information you want to see in return. The good (or potentially creepy) news is that with every photo taken, search query typed, and command spoken, Google learns more about you, which means over time your results grow increasingly accurate. With its deep trove of knowledge in hand, Google seems determined to smooth out the remaining rough edges of technology. It’ll probably still be a while before the keyboard goes extinct, but with every shot you take on your camera, it’s getting one step closer."]]></description>
<dc:subject>interface ai google communication images cameras 2017 snapchat facebook smartphones lizstinson imagerecognition pinterest keyboards input romankalantari technology amazon sundarpichai albertpereta gieradlaput artificialintelligence</dc:subject>
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<item rdf:about="http://www.chronicle.com/article/Fair-Use-Too-Often-Goes-Unused/240033">
    <title>Fair Use Too Often Goes Unused - The Chronicle of Higher Education</title>
    <dc:date>2017-05-29T21:03:19+00:00</dc:date>
    <link>http://www.chronicle.com/article/Fair-Use-Too-Often-Goes-Unused/240033</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When you are writing a book analyzing images from Kurosawa’s Rashomon, you should include images from the classic 1950 film. The logic behind that seems straightforward — but the logistics can be less so.

For Blair Davis, an assistant professor of communications at DePaul University who edited Rashomon Effects: Kurosawa, Rashomon and their Legacies, published in 2015 by Routledge, getting permission to use the stills in the book turned out to be almost as difficult as ferreting out the truth in the film itself.

"I spent at least a year dealing with the Japanese corporation Kodansha, which owns the rights," Davis told me by email. He had to "hire someone who spoke Japanese to conduct face-to-face negotiations in Japan." Worse, in the end, Davis wasn’t even allowed to use the images he had asked for. Kodansha insisted he choose from a small selection of publicity photos, rather than the scenes actually analyzed in the text.

Davis’s acquisition process was more arduous than most, but the general predicament will be familiar to many academics who work with film, art, comics, or other visual materials. Many academic presses and journals require permission for the reprint of any images. For instance, Julia Round, a principal lecturer at Bournemouth University and editor of the journal Studies in Comics, told me that, at the request of its publisher (Intellect Books), "we always seek image permissions." Only if authors can’t track down permissions holders, Round said, does the journal consider printing small images under the legal doctrine of fair use.

But while publishers want authors to get permission, the law often does not require it. According to Kyle K. Courtney, copyright adviser for Harvard University in its Office for Scholarly Communication, copyright holders have certain rights — for instance, if you hold rights for a comic book, you determine when and by whom it can be reprinted, which is why I can’t just go out and create my own edition of the first Wonder Woman comic. But notwithstanding those rights, fair use gives others the right to reprint materials in certain situations without consulting the author — or even, in some cases, if the author has refused permission.

Courtney explained that courts have used a four-factor test to decide whether or not the reproduction of artwork, or other elements, falls under fair use. Judges look first at the purpose of the use; then at the nature of the copyrighted work itself; then the amount of the work reproduced; and finally at the effect of the use upon the market. Thus, when you publish — for scholarly purposes — a single image from a feature-length film that will not affect the market of the film, you have a good chance of being covered under fair use.

In the last decade, courts have also used the concept of transformative use, Courtney said. If you are using an image for a different purpose than it was originally intended, and thereby transforming it, you have a strong fair-use argument. "So if a comic book at the time period was to entertain, but you’re doing a critical/social analysis of what the comic means today," he said, "you’re applying a new meaning, a new message — you’re transforming the original for a new purpose."

In some recent court cases, judges have upheld fair use after the copyright holder had explicitly denied permission. In the early 2000s, DK publishing was refused permission to reprint Grateful Dead posters for an illustrated history of the band. The publisher reproduced the images anyway, and then defeated the lawsuit in court. Asking a copyright holder for permission does not mean that you vitiate your fair-use rights. (Courtney has created a handy explanatory comic about the case, available here.)

Betsy Phillips, sales and marketing manager at Vanderbilt University Press, said that it evaluates fair-use questions on a "case by case basis." In particular, Vanderbilt treats marketing images very differently from reproductions inside the book. "There’s a difference between a film still on the inside of a book that’s discussed in that book, and a page from a comic book on the cover," she said. The amount of material reproduced is also important: A black or white thumbnail of a detail of a painting would probably be fine, but a high-resolution, full-color image of an entire work might require permission.

Phillips also emphasized that the press tried to keep a clear paper trail of its use of images, including discussions about the rationale for fair use of each image, and why permission did or did not need to be sought. She noted that professional societies often have useful guidelines. For instance, the Society for Cinema and Media Studies discusses fair-use policies on its website.

Of course, some publishers may still prefer to ask for permission each and every time you want your book to reprint an image — it seems safer. If you get permission, you know for sure that you won’t have legal struggles. Why mess about with fair use, where there is at least a small risk of unpleasantness?

Seeking permission may seem safe, but it can have serious ethical and practical downsides.

Consider the case of David W. Stowe, a professor at Michigan State University who wrote Swing Changes: Big-Band Jazz in New Deal America, a 1994 book about the cultural milieu of big-band jazz. Stowe wanted to reproduce cartoons from Down Beat magazine to illustrate the racism and sexism of the era. Down Beat had approved reprint requests for such materials from other scholars. In this instance, however, according to a 2000 account by Lydia Pallas Loren in Open Spaces Quarterly, the magazine refused because "the drawings made the magazine ‘look bad.’" Stowe feared a lawsuit, and so did not use the images. Asking for permission gave the magazine a chance to stifle criticism.

Copyright holders may also try to force a press or an author to cough up exorbitant fees for reprints. That can be a financial hardship for a scholar, or simply make it impossible to use the images — which isn’t censorship per se but does damage scholarship.

As Julia Round explained, "Having to describe an image wastes so many words! And it simply doesn’t substitute for seeing the image itself. It’s so complicated trying to talk about complex page layouts, or attempting to explain a particular effect, or describing the idiosyncrasies of a font, or a precise shade of color."

Omitting the image also prevents readers from analyzing it for themselves. If a critic says a particular shade of green in the image is sickly and disturbing, the reader has no choice but to take the writer’s word for it, unless the image is reproduced. Of course many images today are online and can be easily Googled, but many other comics, film stills, and paintings remain offline and inaccessible. If you can’t show the image right in the text, Round concludes, "it makes it hard for any reader to fully understand and critically engage with what is being said."

Books and journal articles about visual culture need to be able to engage with, analyze, and share visual culture. Fair use makes that possible — but only if authors and presses are willing to assert their rights. Presses may take on a small risk in asserting fair use. But in return they give readers an invaluable opportunity to see what scholars are talking about."]]></description>
<dc:subject>copyright fairuse publishing film academia 2017 noahberlatsky rashomon blairdavis juliaround images kylecourtney transformativeuse betsyphillips cinema media davidstowe lydiapallasloren illustration</dc:subject>
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<item rdf:about="https://thefrailestthing.com/2017/05/23/eight-theses-regarding-social-media/">
    <title>Eight Theses Regarding Social Media | L.M. Sacasas</title>
    <dc:date>2017-05-29T20:01:40+00:00</dc:date>
    <link>https://thefrailestthing.com/2017/05/23/eight-theses-regarding-social-media/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. Social media are the fidget spinners of the soul.

2. Each social media platform is a drug we self-prescribe and consume in order to regulate our emotional life, and we are constantly experimenting with the cocktail.

3. Law of Digital Relativity: Perception of space and time is relative to the digital density of the observer’s experience.

4. Affect overload is a more serious problem than information overload. The product of both is moral apathy and mental exhaustion.

5. While text and image flourish online, the psycho-dynamics of digital culture are most akin to those of oral cultures (per Walter Ong).

6. Just as the consumer economy was boundless in its power to commodify, so the attention economy is boundless in its power to render reality standing reserve for the project of identity construction/performance. The two processes, of course, are not unrelated.

7. In the attention economy, strategic silence is power. But, because of the above, it is also a deeply demanding practice of self-denial.

8. Virtue is self-forgetting. The structures of social media make it impossible to forget yourself."]]></description>
<dc:subject>lmsacasas socialmedia virtue forgetting attention attentioneconomy economics power silence self-denial walterong figeting addiction emotions digitalrelativity relativity space time perception experience online internet affectoverload apathy exhaustion infooverload secondaryorality oralcultures images text commodification identity performance 2017 michaelsacasas</dc:subject>
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<item rdf:about="https://thejournal.com/articles/2017/05/08/picting-not-writing.aspx">
    <title>Picting, not Writing, is the Literacy of Today’s Youth -- THE Journal</title>
    <dc:date>2017-05-13T22:45:07+00:00</dc:date>
    <link>https://thejournal.com/articles/2017/05/08/picting-not-writing.aspx</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[full page format: https://thejournal.com/Articles/2017/05/08/Picting-Not-Writing.aspx?p=1 ]

[goes with http://robertogreco.tumblr.com/post/54488126022/future-communications ]

"Two interesting observations:

• In the K–12 classroom, today’s youth spend 90 percent of the time with text-based materials and 10 percent of the time with image-based materials.
• Outside the K–12 classroom, today’s youth spend 90 percent of the time with image-based materials and 10 percent of the time with text-based materials."

…

"But, don’t count millennials out! Millennials use Pinterest as much as Instagram! (Hmm: that data is from 2014 — and a lot has happened since then to Snapchat and Instagram!) Bottom line on Pinterest: Words are an add-on; images are primary. 

Now that we have established that picting is a real trend — and one that is significantly engaged in by the youth of today, it’s time to ask this question: Is the trend towards picting, and away from writing, a good thing for today’s youth?  Here’s a pro and here’s a con:

Pro: Since 2008, we (CN and ES) have worked in a primary school in Singapore, helping the administrators and teachers transition from a didactic pedagogy to an inquiry pedagogy. As witnessed by their top test rankings, Singapore is the best in the world at drill pedagogy. But Singapore’s Ministry of Education understands that drill pedagogy doesn’t develop children that are entrepreneurial, imaginative — so Singapore is trying to change their school’s pedagogy. Hmm: Maybe America could learn something from Singapore? (See an earlier blog post for a more in-depth analysis of the pedagogical transition taking place in Singapore.)

Key in Singaporean school’s transition was the use of mobile technologies. After all, if we want children to do inquiry and ask questions, the children need a way to answer their questions. So, with support from the Wireless Reach Project (Qualcomm, Inc.), each third and fourth grader at "our" Singaporean primary school was provided with a handheld computing device equipped with WiFi and cellular connectivity — 24/7, inside the school and outside the school, internet connectivity. When a question arose, the youngsters would say: "ask the phone" — a shorthand for "search the internet."

Along with 24/7 internet access, we gave the students a suite of apps, designed — using LCD (Learner-Centered Design) — expressly for the youngsters, that support concept mapping, writing, charting, and most importantly drawing and animating (Sketchy). What we were told by the teachers and by some of the students themselves is this: The struggling learners preferred to express themselves in Sketchy using drawings and animations — not writing.

Why? We were told this: Writing was too easy to grade "right" or "wrong." And for the struggling learners, "wrong" was, of course, the more typical. But, when asked by their teachers to explain how their drawing and animations did demonstrate their understanding — their correct understanding, in fact — of a science process, say, the struggling learners felt comfortable explaining their drawings and animations to the teachers. Clearly words were important, but as a companion to drawings and animations.

Con: In 1991, Mark Guzidal, then a graduate student in ES’s research group at the University of Michigan — and now a professor at Georgia Institute of Technology — designed a simple-to-use, education-oriented, multimedia authoring tool we called "MediaText."  Tony Fadell, then an undergraduate student also in ES’s research group, started a company (Constructive Instruments, Inc.) and made MediaText into a commercial product. (For calibration: with Windows 95, 1995 was the "official" start of the public internet.) And, in 1992, MediaText was given a "Top 6 Educational Software" award. MediaText was really quite cool!  (FYI: Not particularly astute at business, ES signed onto a "bad" (financially-speaking) deal: Constructive Instruments went bankrupt, and its CEO, Tony, went on to better things. (Go ahead, Google "Tony Fadell.")

Figure 1 shows two screen images of MediaText documents. On the left was a typical document: Text taking up its usual position on the page but with media icons — pointers to videodisc clips (yes, videodisc!), audio clips, pictures, etc. — in the margin, complementing the writing. However, we saw a significant number of MediaText documents — like the one on the right — that had no writing, no text, just media icons, just picting!

At a dinner party at ES’s home with friends — one who was a successful stock broker and one who was a successful lawyer — ES proudly showed off the commercial version of MediaText, and especially the document on the right — pointing out how clever the young person was to create a story using only images. (Sound familiar?)  

But the stock broker and the lawyer were horrified! They said: "Elliot, you are harming those children, you are doing those children a disservice! Writing is how we make a living; pictures are for fun, not for real work." ES harming children? OMG, OMG, OMG! Needless to say, ES has never forgotten that dinner party!

Bottom line: No question about it: picting is the new literacy. For better — for worse: "It is what it is." When will the U.S. Congress express laws in images? When will venture capitalists express business plans in pictures? More immediately: What is K–12 going to do? In your opinion, what should K–12 do about picting? Please, add your comments — in writing <smilely face goes here> — below."]]></description>
<dc:subject>photography communication cathienorris elliotsoloway socialmedia 2017 picting images emoticons education children youth digital writing howwewrite snapchat instagram youtube video sfsh pinterest facebook</dc:subject>
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<item rdf:about="http://cyberpink.city/">
    <title>cyberpink.city</title>
    <dc:date>2017-04-11T18:28:20+00:00</dc:date>
    <link>http://cyberpink.city/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[by https://twitter.com/puffins]]]></description>
<dc:subject>tumblrs sophiezxie visual images moodboards</dc:subject>
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<item rdf:about="https://firstdraftnews.com/resource/how-to-use-tineye-to-find-the-oldest-version-of-an-image-online/">
    <title>How to use TinEye to find the oldest version of an image online - First Draft News</title>
    <dc:date>2017-02-26T21:35:55+00:00</dc:date>
    <link>https://firstdraftnews.com/resource/how-to-use-tineye-to-find-the-oldest-version-of-an-image-online/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Unlike Google's Reverse Image Search, TinEye can show you when an image first appeared online"]]></description>
<dc:subject>tineye images search reverseimagesearch</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:2c3ebec511dd/</dc:identifier>
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<item rdf:about="https://www.theguardian.com/books/2016/nov/25/will-self-humans-evolving-need-stories">
    <title>Will Self: Are humans evolving beyond the need to tell stories? | Books | The Guardian</title>
    <dc:date>2016-11-26T09:50:40+00:00</dc:date>
    <link>https://www.theguardian.com/books/2016/nov/25/will-self-humans-evolving-need-stories</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Neuroscientists who insist technology is changing our brains may have it wrong. What if we are switching from books to digital entertainment because of a change in our need to communicate?"

…

"A few years ago I gave a lecture in Oxford that was reprinted in the Guardian under the heading: “The novel is dead (this time it’s for real)”. In it I argued that the novel was losing its cultural centrality due to the digitisation of print: we are entering a new era, one with a radically different form of knowledge technology, and while those of us who have what Marshal McLuhan termed “Gutenberg minds” may find it hard to comprehend – such was our sense of the solidity of the literary world – without the necessity for the physical book itself, there’s no clear requirement for the art forms it gave rise to. I never actually argued that the novel was dead, nor that narrative itself was imperilled, yet whenever I discuss these matters with bookish folk they all exclaim: “But we need stories – people will always need stories.” As if that were an end to the matter.

Non-coincidentally, in line with this shift from print to digital there’s been an increase in the number of scientific studies of narrative forms and our cognitive responses to them. There’s a nice symmetry here: just as the technology arrives to convert the actual into the virtual, so other technologies arise, making it possible for us to look inside the brain and see its actual response to the virtual worlds we fabulate and confabulate. In truth, I find much of this research – which marries arty anxiety with techno-assuredness – to be self-serving, reflecting an ability to win the grants available for modish interdisciplinary studies, rather than some new physical paradigm with which to explain highly complex mental phenomena. Really, neuroscience has taken on the sexy mantle once draped round the shoulders of genetics. A few years ago, each day seemed to bring forth a new gene for this or that. Such “discoveries” rested on a very simplistic view of how the DNA of the human genotype is expressed in us poor, individual phenotypes – and I suspect many of the current discoveries, which link alterations in our highly plastic brains to cognitive functions we can observe using sophisticated equipment, will prove to be equally ill-founded.

The neuroscientist Susan Greenfield has been prominent in arguing that our new digital lives are profoundly altering the structure of our brains. This is undoubtedly the case – but then all human activities impact upon the individual brain as they’re happening; this by no means implies a permanent alteration, let alone a heritable one. After all, so far as we can tell the gross neural anatomy of the human has remained unchanged for hundreds of millennia, while the age of bi-directional digital media only properly dates – in my view – from the inception of wireless broadband in the early 2000s, hardly enough time for natural selection to get to work on the adaptive advantages of … tweeting. Nevertheless, pioneering studies have long since shown that licensed London cab drivers, who’ve completed the exhaustive “Knowledge” (which consists of memorising every street and notable building within a six mile radius of Charing Cross), have considerably enlarged posterior hippocampi.

This is the part of brain concerned with way-finding, but it’s also strongly implicated in memory formation; neuroscientists are now discovering that at the cognitive level all three abilities – memory, location, and narration – are intimately bound up. This, too, is hardly surprising: key for humans, throughout their long pre-history as hunter-gatherers, has been the ability to find food, remember where food is and tell the others about it. It’s strange, of course, to think of Pride and Prejudice or Ulysses as simply elaborations upon our biologically determined inclination to give people directions – but then it’s perhaps stranger still to realise that sustained use of satellite navigation, combined with absorbing all our narrative requirements in pictorial rather written form, may transform us into miserable and disoriented amnesiacs.

When he lectured on literature in the 1950s, Vladimir Nabokov would draw a map on the blackboard at the beginning of each session, depicting, for example, the floor plan of Austen’s Mansfield Park, or the “two ways” of Proust’s Combray. What Nabokov seems to have understood intuitively is what neuroscience is now proving: reading fiction enables a deeply memorable engagement with our sense of space and place. What the master was perhaps less aware of – because, as yet, this phenomenon was inchoate – was that throughout the 20th century the editing techniques employed in Hollywood films were being increasingly refined. This is the so-called “tyranny of film”: editing methods that compel our attention, rather than leaving us free to absorb the narrative in our own way. Anyone now in middle age will have an intuitive understanding of this: shots are shorter nowadays, and almost all transitions are effected by crosscutting, whereby two ongoing scenes are intercut in order to force upon the viewer the idea of their synchrony. It’s in large part this tyranny that makes contemporary films something of a headache for older viewers, to whom they can seem like a hypnotic swirl of action.

It will come as no surprise to Gutenberg minds to learn that reading is a better means of forming memory than watching films, as is listening to afternoon drama on Radio 4. This is the so-called “visualisation hypothesis” that proposes that people – and children in particular – find it harder not only to remember film as against spoken or written narratives, but also to come up with novel responses to them, because the amount of information they’re given, together with its determinate nature, forecloses imaginative response.

Almost all contemporary parents – and especially those of us who class themselves as “readers” – have engaged in the Great Battle of Screen: attempting to limit our children’s consumption of films, videos, computer games and phone-based social media. We feel intuitively that it can’t be doing our kids any good – they seem mentally distracted as well as physically fidgety: unable to concentrate as they often look from one handheld screen to a second freestanding one, alternating between tweezering some images on a touchscreen and manipulating others using a remote control. Far from admonishing my younger children to “read the classics” – an utterly forlorn hope – I often find myself simply wishing they’d put their phones down long enough to have their attention compelled by the film we’re watching.

If we take seriously the conclusions of these recent neuroscientific studies, one fact is indisputable: whatever the figures for books sales (either in print or digital form), reading for pleasure has been in serious decline for over a decade. That this form of narrative absorption (if you’ll forgive the coinage) is closely correlated with high attainment and wellbeing may tell us nothing about the underlying causation, but the studies do demonstrate that the suite of cognitive aptitudes needed to decipher text and turn it into living, breathing, visible and tangible worlds seem to wither away once we stop turning the pages and start goggling at virtual tales.

Of course, the sidelining of reading narrative (and along with it the semi-retirement of all those narrative forms we love) is small potatoes compared with the loss of our capacity for episodic memory: would we be quite so quick to post those fantastic holiday photographs on Facebook if we knew that in so doing we’d imperil our ability to recall unaided our walk along the perfect crescent of sand, and our first ecstatic kiss? You might’ve thought that as a novelist who depends on fully attuned Gutenberg minds to read his increasingly complex and confusing texts I’d be dismayed by this craven new couch-based world; and, as a novelist, I am.

I began writing my books on a manual typewriter at around the same time wireless broadband became ubiquitous, sensing it was inimical not only to the act of writing, but that of reading as well: a novel should be a self-contained and self-explanatory world (at least, that’s how the form has evolved), and it needs to be created in the same cognitive mode as it’s consumed: the writer hunkering down into his own episodic memories, and using his own canonical knowledge, while imagining all the things he’s describing, rather than Googling them to see what someone else thinks they look like. I also sense the decline in committed reading among the young that these studies claim: true, the number of those who’ve ever been inclined “to get up in the morning in the fullness of youth”, as Nietzsche so eloquently put it, “and open a book” has always been small; but then it’s worth recalling the sting in the tail of his remark: “now that’s what I call vicious”.

And there is something vicious about all that book learning, especially when it had to be done by rote. There’s something vicious as well about the baby boomer generation, which, not content to dominate the cultural landscape, also demands that everyone younger than us survey it in the same way. For the past five years I’ve been working on a trilogy of novels that aim to map the connections between technological change, warfare and human psychopathology, so obviously I’m attempting to respond to the zeitgeist using this increasingly obsolete art form. My view is that we’re deluded if we think new technologies come into existence because of clearly defined human objectives – let alone benevolent ones – and it’s this that should shape our response to them. No, the history of the 20th century – and now the 21st – is replete with examples of technologies that were developed purely in order to facilitate the killing of people at a distance, of which the internet is only the most egregious example. Our era is also replete with the mental illnesses occasioned by such technologies – sometimes I think our obsession with viewing violent and horrific imagery is some sort of collective post-traumatic stress disorder.

So, it may be that our instinctive desire to kill at a distance is a stronger determinant of our cognitive abilities than our need to tell other humans where the food is. Which would certainly explain why poring over a facsimile of Shakespeare’s first folio is being supplanted by first-person shooters. I’ve referred throughout this piece to Gutenberg minds, and I do indeed believe that each successive knowledge technology brings with it a different form of human being. It’s worrying that our young seem distracted and often depressed, and sad for those of us who have invested so much of our belief and our effort in print technology, that it – and the modes of being associated with it – appear to be in decline. But it may be the case that our children are in the larval stage of a new form of human being, one which no longer depends on their ability to tell the others where the food is. Why? Because, of course, they know where it is already, due to the absolute fluidity and ubiquity of bi-directional digital media. Indeed, there may not be any need to tell the others where the food is in the future, because in an important sense there are no others.

The so-called “singularity” proposed by tech gurus, whereby humans hybridise with machine intelligence, and form a new genotype, subject to evolution by natural selection, may not begin with a cosmic bang; rather, the whimpering of our children as they shoot at their virtual enemies, or are defriended, may be the signal that it’s begun already. Richard Brautigan, the great hippy writer, envisaged a “cybernetic meadow” in which “mammals and computers live together in mutually programmed harmony”. It sounds to me an awful lot like our own current state of storytelling, without, of course, the need for anyone to read poetry, which is the form within which Brautigan did his visualising, and we received his rather optimistic vision."]]></description>
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    <title>Snapchat, Instagram Stories, and the Internet of Forgetting - The New Yorker</title>
    <dc:date>2016-08-06T21:39:39+00:00</dc:date>
    <link>http://www.newyorker.com/tech/elements/snapchat-instagram-stories-and-the-internet-of-forgetting</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There was seemingly nothing wrong with Instagram, up to the moment that it underwent an identity crisis. Each day, as usual, some three hundred million users had been meticulously curating and sharing images of their lives, meals, selves, and bookshelves. Earlier this week, though, the app took a hard right turn. It introduced Stories, a feature that allows users to post photos and videos, sometimes embellished with text and illustrations, in a kind of slide show, which automatically disappears after twenty-four hours. The content must have been recorded recently—nothing older than a day can be uploaded—so the result is like viewing the backstage footage rather than the rehearsed performance. Stories looked nothing like Instagram and everything like Snapchat, another app that has for years offered users a platform for this very same interaction.

It has always been common for software developers to improve their work by co-opting their competitors’ ideas. Many functions of the iPhone, for instance, are the result of Apple’s artful borrowing—the Reading List in Safari closely resembles dedicated link-saving services, and after apps like Instagram and Hipstamatic became popular the company added a half-hearted set of analog-looking filters to its camera app. Snapchat itself is not immune to the practice. A few weeks ago, it débuted a feature called Memories, whereby users can post old photos or videos from their phone’s camera roll, rather than having to film or shoot in the moment. Instagram, which pre-dates Snapchat by less than a year, has offered this since it first appeared on the App Store, in 2010. Even Memories, however, doesn’t totally erase the immediacy of Snapchat, since a photo, no matter how old, still disappears after twenty-four hours, consistent with the over-all spirit of the app. Instagram’s more recent move, by contrast, seems to run counter to its precious spirit—a betrayal of all the careful curation and perfect visuals.

As a way of reaching new demographics, Stories makes sense. The posting tools mimic Snapchat, but they’re built right into an otherwise familiar app. Most of Snapchat’s interface is obscured and requires knowing the right taps and swipes to get around, even to add a friend, and it’s notoriously hard for people over the age of thirty—“olds,” in Internet speak—to master. Now these people have access to Snapchat-like socializing without the burden of navigating the app. But Stories is also an accommodation of the off-label ways in which another important demographic—teens—use Instagram. The average teen posts often but erases often, too, especially if the posts don’t receive enough likes, interaction, or attention from the right people. A recent Washington Post profile of Katherine Pommerening, an eighth grader from Virginia, noted that she never has more than a couple dozen posts visible on her Instagram profile at any given time. Teens love to post, but they love nearly as much to delete and unburden themselves of past gauche choices—the selfie taken in bad light, or with a then friend, now enemy. Pommerening and her cohort, in other words, have been rigging Instagram to do what Snapchat does automatically.

Snapchat has often been depicted as seedy and fly-by-night, a place for people to exchange illicit pictures without leaving much in the way of a virtual paper trail. This was particularly the case when the app first became popular. (Never mind the function that alerts you when someone has screenshotted one of your photos.) But it has since become clear that Snapchat holds a deeper appeal. It satisfies a craving for immediacy and ephemerality, one that has lately grown to encompass all of social media. Posts can’t simply disappear after they’re viewed—they have to expire, whether they’ve been seen or not. Back in 2013, Facebook released a study showing that the bigger and more diverse your online audience seems, the more pressure you feel to say the right thing, and so hesitate to post anything at all. But never posting, ironically, makes your not-so-recent history terrifyingly within reach; it could take a new friend only a few scrolls to reach the Facebook status updates from your college years, when they were meant to be seen only by a few close friends. The solution, then, is deletion—like the third-party Twitter tools that nuke your tweets after a set amount of time (a day, a week, a month).

Part of the explanation for this new desire, if indeed it is new, is that our collective understanding of the role of social media has changed. In 2012, Facebook spooked its users by making all their posts searchable; old status updates from when Facebook was a more closed environment felt so jarringly intimate that people were sure the company had published private-message exchanges by accident. This wasn’t true; we just used Facebook differently then, and we were younger then, and now we were suddenly, uncomfortably confronted with our past. Today, there are scattered indications that people want some space to be fully themselves online as they are, without years of their past selves trailing behind them. Teens, perhaps, feel this desire more acutely, and Instagram has responded.

For Facebook, which acquired Instagram in 2012, Stories is part of a concerted strategy. The company embodies the ship-of-Theseus paradox: we still use it every day, but over the years all of the parts have been upgraded, swapped, replaced. It has survived in large part through what might charitably be called inspiration—most recently, it picked up on the trend of live-streaming video from the apps Periscope and Meerkat, and integrated its own live streams right into the News Feed. Instagram has changed relatively little since Facebook bought it. But the app’s introduction of an expiring highlight reel is more than a shameless grab for one of Snapchat’s core features. It’s a response to a demand: on an Internet that always remembers, we are fighting for places we can go to forget."]]></description>
<dc:subject>instagram facebook socialmedia snapchat preservation images identity youth teen privacy ephemerality immediacy caseyjohnston internet forgetting web online ephemeral</dc:subject>
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<item rdf:about="https://a16z.com/2016/08/02/emoji/">
    <title>a16z Podcast: The Meaning of Emoji 💚 🍴 🗿 – Andreessen Horowitz</title>
    <dc:date>2016-08-03T20:00:59+00:00</dc:date>
    <link>https://a16z.com/2016/08/02/emoji/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This podcast is all about emoji. But it’s really about how innovation really comes about — through the tension between standards vs. proprietary moves; the politics of time and place; and the economics of creativity, from making to funding … Beginning with a project on Kickstarter to crowd-translate Moby Dick entirely into emoji to getting dumplings into emoji form and ending with the Library of Congress and an “emoji-con”. So joining us for this conversation are former VP of Data at Kickstarter Fred Benenson (and the 👨 behind ‘Emoji Dick’) and former New York Times reporter and current Unicode emoji subcommittee member Jennifer 8. Lee (one of the 👩 behind the dumpling emoji). 

So yes, this podcast is all about emoji. But it’s also about where emoji fits in the taxonomy of social communication — from emoticons to stickers — and why this matters, from making emotions machine-readable to being able to add “limbic” visual expression to our world of text. If emoji is a (very limited) language, what tradeoffs do we make for fewer degrees of freedom and greater ambiguity? How exactly does one then translate emoji (let alone translate something into emoji)? How do emoji work, both technically underneath the hood and in the (committee meeting) room where it happens? And finally, what happens as emoji becomes a means of personalized expression?

This a16z Podcast is all about emoji. We only wish it could be in emoji!"]]></description>
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<item rdf:about="http://astrometry.net/">
    <title>Astrometry.net</title>
    <dc:date>2016-06-29T16:01:14+00:00</dc:date>
    <link>http://astrometry.net/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you have astronomical imaging of the sky with celestial coordinates you do not know—or do not trust—then Astrometry.net is for you. Input an image and we'll give you back astrometric calibration meta-data, plus lists of known objects falling inside the field of view.

We have built this astrometric calibration service to create correct, standards-compliant astrometric meta-data for every useful astronomical image ever taken, past and future, in any state of archival disarray. We hope this will help organize, annotate and make searchable all the world's astronomical information."]]></description>
<dc:subject>astronomy photography space via:vruba images</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7065606ffd9a/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:astronomy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:photography"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:space"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:vruba"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.librarian.net/stax/4423/i-need-to-find-a-public-domain-image-of-_______-how-do-i-do-that/">
    <title>I need to find a public domain image of _______. How do I do that? | librarian.net</title>
    <dc:date>2016-06-24T23:16:16+00:00</dc:date>
    <link>http://www.librarian.net/stax/4423/i-need-to-find-a-public-domain-image-of-_______-how-do-i-do-that/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Reference question of the day was about finding public domain images. Everyone’s got their go-tos. If I am looking for illustrations or old photos specifically I’ll often use other people’s searches on top of the Internet Archive’s content. Here’s a little how to."]]></description>
<dc:subject>search howto publicdomain copyright free images imagesearch jessamynwest 2016</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:59edcd118d4f/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:search"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howto"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:publicdomain"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:copyright"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:free"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:imagesearch"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jessamynwest"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2016"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://webodysseum.com/art/116-images-of-the-voyager-golden-record/">
    <title>116 Images of the Voyager Golden Record – a Message for Extraterrestrial Life | Web Odysseum</title>
    <dc:date>2016-04-12T05:12:32+00:00</dc:date>
    <link>http://webodysseum.com/art/116-images-of-the-voyager-golden-record/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"Voyager Golden Record"
https://en.wikipedia.org/wiki/Voyager_Golden_Record

"Contents of the Voyager Golden Record"
https://en.wikipedia.org/wiki/Contents_of_the_Voyager_Golden_Record

"Voyager Golden Record"
http://goldenrecord.org/

"Voyager"
http://voyager.jpl.nasa.gov/
http://voyager.jpl.nasa.gov/spacecraft/goldenrec.html
http://voyager.jpl.nasa.gov/spacecraft/scenes.html
http://voyager.jpl.nasa.gov/spacecraft/greetings.html
http://voyager.jpl.nasa.gov/spacecraft/music.html
http://voyager.jpl.nasa.gov/spacecraft/sounds.html
http://voyager.jpl.nasa.gov/spacecraft/sceneearth.html

"We begin with Ann Druyan, widow of Carl Sagan, with a story about the Voyager expedition, true love, and a golden record that travels through space. And astrophysicist Neil de Grasse Tyson explains the Coepernican Principle, and just how insignificant we are."
http://www.radiolab.org/story/91520-space/

"Sounds on the Voyager Golden Record"
http://re-lab.net/welcome/sounds2.html

"Languages on the Voyager Golden Record"
http://re-lab.net/welcome/lang2.html ]]]></description>
<dc:subject>voyager goldenrecord earth anthropology space nasa extraterrestrials images photography lifeonearth sounds languages</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:edbfc8d1f0f8/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:voyager"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:goldenrecord"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:earth"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:anthropology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:space"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nasa"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:extraterrestrials"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:photography"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lifeonearth"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sounds"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:languages"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://responsiveimages.org/">
    <title>ResponsiveImages.org</title>
    <dc:date>2016-04-07T23:42:00+00:00</dc:date>
    <link>https://responsiveimages.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We’re a group of developers working towards a client-side solution for delivering alternate image data based on device capabilities to prevent wasted bandwidth and optimize display for both screen and print."]]></description>
<dc:subject>responsive responsivedesign html5 images via:maxfenton webdev webdesign</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c6e39b742d83/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:responsive"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:responsivedesign"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:html5"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:maxfenton"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:webdev"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:webdesign"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://publicdomain.nypl.org/pd-visualization/">
    <title>NYPL Public Domain Release 2016 - Visualization</title>
    <dc:date>2016-03-29T22:48:10+00:00</dc:date>
    <link>http://publicdomain.nypl.org/pd-visualization/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On January 6th, 2016, The New York Public Library made over 187K digital items in the public domain available for high resolution download. This is one of many experiments by the NYPL Labs to help patrons understand and explore what was contained in that release."

[via: https://twitter.com/CaseyG/status/714893146858135552
"Wonderful interface for scrubbing through NYPL's public domain imagery by century, genre, collection, and color: "]]]></description>
<dc:subject>visualization publicdomain libraries nypl images via:caseygollan</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4cd017c84795/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:visualization"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:publicdomain"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:libraries"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nypl"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:caseygollan"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://phiffer.org/flickr-cc/">
    <title>Flickr CC search</title>
    <dc:date>2016-03-29T04:57:17+00:00</dc:date>
    <link>https://phiffer.org/flickr-cc/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A minimal Flickr search utility for Creative Commons, Public Domain, US Government Work, and "no known copyright" photos. (GitHub)"

[See also:
http://www.librarian.net/tempo/flickr-free/?q=hedgehog
https://twitter.com/jessamyn/status/714887912299560960 ]]]></description>
<dc:subject>flickr search ccc creativecommons danphiffer publicdomain images photography</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4988b01ad293/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:flickr"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:search"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ccc"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:creativecommons"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:danphiffer"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:publicdomain"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:photography"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://museumbot.tumblr.com/">
    <title>Museum Bot</title>
    <dc:date>2016-02-23T08:38:49+00:00</dc:date>
    <link>http://museumbot.tumblr.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I am a bot that posts a random high-res Open Access image from the Metropolitan Museum of Art, four times a day.

By Darius Kazemi, creator of Alternate Universe Prompts and Scenes from The Wire.

Not affiliated with the Met."]]></description>
<dc:subject>dariuskazemi tumblrs images museums bots themet</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0083de3632c8/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:dariuskazemi"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tumblrs"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:museums"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:bots"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:themet"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.nineteenthcenturydisability.org/">
    <title>Nineteenth-Century Disability: Cultures &amp; Contexts</title>
    <dc:date>2016-02-17T04:17:01+00:00</dc:date>
    <link>http://www.nineteenthcenturydisability.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nineteenth-Century Disability: Cultures and Contexts is an interdisciplinary collection of primary texts and images about physical and cognitive disability in the long nineteenth century. Each piece has been selected and annotated by scholars in the field, with the aim of helping university level instructors and students incorporate a disability studies perspective into their classes and scholarship through access to contextualized primary sources.

On a basic level, disability studies distinguishes between what is known as the medical model of disability, which sees disability as a personal tragedy that needs to be fixed or overcome through medical intervention, and the social model of disability, which argues that it is not the person with a disability who is defective, but the society that stigmatizes physical difference and builds the world around one standard kind of body ("Disability Definitions" Oliver). Scholarship in disability studies has suggested that the medical model of disability has its roots in the nineteenth century. Disability studies scholar Lennard Davis argues that broadly speaking, “the social process of disabling arrived with industrialization and with the set of practices and discourses that are linked to late eighteenth- and nineteenth-century notions of nationality, race, gender, criminality, sexual orientation” (Enforcing Normalcy 24). As Martha Stoddard Holmes suggests, nineteenth-century thinkers were among the first to see disability as a cause of individual suffering, which has the problematic consequence of minimizing “the importance of the material circumstances that surround all disabilities” while maximizing “the importance of personal agency while minimizing the need for social change” (Fictions of Affliction 28-9).

Following the social model of disability, rather than emphasizing individual impairments such as blindness or lameness, the reader emphasizes the technologies, institutions, and representations in literature and popular culture that shaped ideas about disability. The reader showcases cultural objects such as an ear trumpet in mourning, a journalist’s account of a visit to a school for the Blind, and Eadward Muybridge’s photographs of people with disabilities in motion. It is important to note that not every item in the archive presents a celebratory image of disability. For example, Martin Tupper’s poem “The Stammerer’s Complaint”, presents stammering as a melancholy condition. Yet, taken as a whole, the archive presents a historical picture of how disability was represented and experienced throughout the nineteenth century.

Nineteenth-Century Disability: Cultures & Contexts, has been featured in Hyperallergic, Collector's Weekly, and the Journal of Victorian Culture Online.

The reader currently comprises about 60 annotated items. If you are an academic interested in contributing to the site, please contact us.

Works Cited

• Davis, Lennard. Enforcing Normalcy: Disability, Deafness, and the Body. New York: Verso, 1995.


• Holmes, Martha Stoddard. Fictions of Affliction: Physical Disability in Victorian Culture. Ann Arbor: University of Michigan Press, 2009.


• Oliver, Mike. "Disability Definitions: The Politics of Meaning." The Politics of Disablement. London: Macmillan, 1990.

How to Use

The material in Nineteenth-Century Disability: Cultures and Contexts is approachable and searchable in several ways:

• Under the Browse tab, readers can view all of the items in the archive as thumbnail images with an excerpt of the text. The Browse tab displays the most recently added items to the archive first. Click through to view the full image and annotation.


• Readers can also browse by the tags associated with each item. The tags are searchable by type of impairment (e.g. “blindness”, “deafness”, “mobility”), by author’s name, and by genre.


• The Timeline covers disability history in the long nineteenth century from 1798 up until the start of World War I in 1914


• Under the Discover tab, readers can explore disability in the nineteenth century by themes such as technology, literature, and institutions.


• Readers interested in scholarly articles on disability may consult the Bibliography

• Readers coming to the site with a specific idea of what they are looking for can use the Advanced Search feature."]]></description>
<dc:subject>disability images archives texts primarysources disabilities</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b09c6a7a8168/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:disability"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:archives"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:texts"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:primarysources"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:disabilities"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://vimeo.com/107845118">
    <title>moDernisT_v1 on Vimeo</title>
    <dc:date>2016-01-21T05:07:55+00:00</dc:date>
    <link>https://vimeo.com/107845118</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""moDernisT" was created by salvaging the sounds and images lost to compression via the mp3 and mp4 codecs. the audio is comprised of lost mp3 compression material from the song "Tom's Diner", famously used as one of the main controls in the listening tests to develop the MP3 encoding algorithm.

Here we find the form of the song intact, but the details are just remnants of the original. the video was created by takahiro suzuki in response to the audio track and then run through a similar algorithm after being compressed to mp4. thus, both audio and video are the "ghosts" of their respective compression codecs. version one.

theGhostInTheMP3.com "

[via: http://isomorphism.es/post/137731242826/the-sounds-and-images-lost-to-compression-via-the ]]]></description>
<dc:subject>mp3 mp4 encoding codecs degradation music images sound audio video</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:cd961469579d/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mp3"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mp4"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:encoding"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:codecs"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:degradation"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:music"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:images"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sound"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:audio"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:video"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://fusion.net/story/251095/lonely-web-the-dress-viral-social-media-profit/">
    <title>How 'The Dress' exposes viral media's shaky future | Fusion</title>
    <dc:date>2016-01-07T05:22:24+00:00</dc:date>
    <link>http://fusion.net/story/251095/lonely-web-the-dress-viral-social-media-profit/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sometimes when I’m feeling numbed by the cascading viral trends and hot takes in my feeds, I’ll load up a random number generator and use it to search YouTube for videos without names, ones nobody has ever watched before. The sensation is like flipping through broadcasts of alien surveillance footage of humanity. I click indiscriminately from one shot to the next: A man explains how he traded his bicycle for a used video camera—click. A child dances in front of the TV as EDM plays—click. A girl stands in her kitchen alone and growls: “That’s how you make BROWNIES”—click.

There’s something pleasingly candid about the videos. They hearken back to an older era of the internet, when nobody knew what the hell they were doing. When unsettling weirdness and danger lurked just a few clicks away. Before a combination of centralized services created a predictable, sanitized web. In my day, kids had to walk uphill both ways to get their content.

That old, strange internet never really went away. It’s just hidden in plain sight, on our social media platforms.

Most content on the web is accessed through a handful of platforms. Those companies make money off the information users post, and so they encourage everyone to post as much as possible, free of charge.

Yet this presents a problem: There’s too much stuff. Even the most avid user, eyes glazed over from scrolling past thousands of baby photos and clickbait articles and ads, can’t possibly see everything that gets posted.

This puts these companies in a bind. They can’t tell people to post less frequently ($$$) but they also can’t let their sites be overwhelmed by screeching noise because users will get frustrated and jump ship ($$$). So they filter content, each in their own ways. Facebook’s newsfeed, for example, uses an algorithm that boosts content based on a series of mysterious factors—are people engaging with the post? Saying “congrats”? Did they give us any $$$? Google offers search results tailored to what it deems relevant to the user. Twitter is experimenting with alternatives to chronological order. It all works pretty well. Our feeds are relatively bearable, if not boring.

And yet, beneath the controlled epidural layer, that filtered-out stuff still exists.

This is the Lonely Web. It lives in the murky space between the mainstream and the deep webs. The content is public and indexed by search engines, but broadcast to a tiny audience, algorithmically filtered out, and/or difficult to find using traditional search techniques.

How large is the Lonely Web? Based on one study from 2009 that shows that 53% of videos on YouTube haven’t even passed the 500-view mark, it’s safe to estimate: It is very, very large.

It includes but is not limited to: videos on YouTube that have never been viewed; Twitter accounts with hundreds of tweets and no followers; spam bots; blurry concert videos with blasted-out sound; Change.org petitions for lost causes; apps that nobody will ever download; and anonymous posts on 4chan that suddenly disappear, extinguishing like distant stars made of burning trash.

There are even brands on the Lonely Web. A Kazakstan outpost of fast food chain Hardee’s, for example, has only 160 Twitter followers. For a while the account was just tweeting random, inexplicable codes, like a fast food numbers station.

The content feels more honest than much of the formulaic, prepackaged mainstream web. It seems to be the result of platforms aggressively telling people their voices matter and deserve to be heard, without making apparent the extent to which their broadcast signals are diminished. The Lonely Web is littered with desperate messages in bottles, washed far ashore in a riptide of irrelevant content.

There are tools for exploring the Lonely Web, if one is especially lazy: Sites like 0views and Petit YouTube collect unwatched, “uninteresting” videos; Sad Tweets finds tweets that were ignored; Forgotify digs through Spotify to find songs that have never been listened to; Hapax Phaenomena searches for “historically unique images” on Google Image Search; and /r/deepintoyoutube, which was created by a 15-year-old high school student named Dustin (favorite video: motivational lizard) curates obscure, bizarre videos.

…

One of my favorite techniques comes from /r/imgxxxx and involves searching the default file formats for digital cameras plus four random numbers. This dredges up videos so unwanted that they were never named. In some cases, not even the person who filmed the videos seems to have watched them.

Can such a massive amount of unrelated content have a unified aesthetic? Kind of, sort of. It’s best described by what it isn’t. Most sites have “best practices”—encouraged or implied—and most of what’s on the Lonely Web violates them. It is weird and of shoddy quality, amateurish, with impossible-to-search titles. Some of it is charming and candid and unpolished. A lot of it is incomprehensible garbage. It varies in length—either too short or too long—and eschews cohesive narratives.

I get the nagging impression that some of it wasn’t meant to be seen. Since they end up being unnervingly candid windows into people’s lives, browsing through too much of it at once can feel invasive and emotionally exhausting.

But for precisely all these reasons, unlike a lot of mainstream content, the Lonely Web feels, well, human.

👥👥👥

Despite its apparent worthlessness, some content on the Lonely Web winds up being incredibly lucrative. A company called Ditto, for example, searches through people’s public photos looking for references to brands, selling that information to corporations as valuable demographic data."]]></description>
<dc:subject>viral virality audience video anthropology content joeveix youtube lonelyweb web online internet deepweb hapaxphaenomena obscurity forgotify spotify deepintoyoutube images search onlinetoolkit audiencesofnone</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c982b94bc783/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:viral"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:virality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:audience"/>
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<item rdf:about="http://aworkinglibrary.com/writing/hypertext-for-all/">
    <title>Hypertext for all | A Working Library</title>
    <dc:date>2016-01-04T03:41:08+00:00</dc:date>
    <link>http://aworkinglibrary.com/writing/hypertext-for-all/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These rococo days of the web have been sadly lost to capricious corporate owners, and newer platforms almost seem to have recoiled from them. (I could write a whole other letter about the neutered minimalism common on a lot of platforms today, but I digress.) But I think that history is telling: in that, given a canvas on which to play, many people opted to express themselves with color and image, often spending much more effort there then on the words, and often in surprising ways.

So, I’ll ask again, is hypertext just the text? Are images, styles, video, fonts, and the like always subsidiary?

There’s an old saw about the web that says that when the web democratized publishing, everyone should have become a writer, but instead most of us became consumers. (Nevermind that email and SMS have most people writing more in a day than their Victorian ancestors wrote in their entire lives.) There’s more than a hint of disparagement and elitism in that saying: everyone should have taken up writing, which is obviously superior to reading or watching or (gasp!) consuming. And I worry that that same sentiment creeps in when we argue the supremacy of text over image on the web. Writing is an important and valuable skill, but so are many other things.

Here’s another way to think about it: over the past year, video after video has emerged showing cops shooting unarmed black people. Those videos have been shared on the web, and while they haven’t yet led to anything resembling justice for the victims, they have contributed to profound discussions around race, militarized police forces, guns, and more. They are not sufficient to bring about desperately needed social change—and there’s an argument to be made about whether they are at risk of becoming mere spectacle—but I think it would be hard to deny that they are an important element in the movement, that they have had a major impact.

You can describe what happens in each of those videos in words, but those words will never equal watching them. The words “Tamir Rice was shot two seconds after the police car pulled up” are wrenching, but not nearly as much as watching him fall to the ground as the car continues to roll. The words “Tamir Rice was twelve years old” are not as heart stoppable as seeing a photo of him. I am saying this as someone who believes in words, who spends more time with words than with pictures, who is more often moved by words than by images. But sometimes the power of an image dwarfs that of words. Even I have to admit that.

I worry that the push to keep the web defined to words, while pragmatic and reasonable in many ways, may also be used to decide what stories get told, and what stories are heard. Many more people are using their tiny computers to record video and audio and take pictures than are writing; as much as I may love writing, and as much as I know that transmitting writing via cables and air is a hell of a lot easier and cheaper than transmitting video, I’m not sure I can really stand here and say that the writing is—or should be—primary.

One of the design principles of the web is to pave the cowpaths: it looks to me like there are some new paths opening up, ones we may not have expected, ones that aren’t going to make many of our jobs easier. Maybe instead of putting up signs saying there are better paths elsewhere, it’s time we see where these ones take us."

[Noted here: https://twitter.com/rogre/status/683849479385001984 ]]]></description>
<dc:subject>mandybrown 2016 web hypertext maciejceglowski geocities myspace webrococo waybackmachine pinboard javascript webdesign webdev images multiliteracies video flash zefrank design writing text words language listening elitism typography tools onlinetoolkit democacy activism maciejcegłowski</dc:subject>
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<item rdf:about="http://dinakelberman.tumblr.com/">
    <title>I'm Google</title>
    <dc:date>2015-10-24T18:22:44+00:00</dc:date>
    <link>http://dinakelberman.tumblr.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/tealtan/status/656843557123289088 ]]]></description>
<dc:subject>images google photography tumblrs art via:tealtan</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3b928896644d/</dc:identifier>
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<item rdf:about="http://cargocollective.com/marclafia/PICTURES">
    <title>PICTURES - marclafia</title>
    <dc:date>2015-04-29T19:03:23+00:00</dc:date>
    <link>http://cargocollective.com/marclafia/PICTURES</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["With these new works I want to re-imagine, reinvent time, to see it as a physical dimension, to create an object of the image, that doesn't obliterate it, but teases out its trajectories and brings it back from its overexposure in its continual transmission. Of course the image will never exhaust itself in its repetition but become so domesticated that all its initial charge is gone. How then to see these familiar pictures but to rework them and make them new again with other pictures. 

With the use of perspective and lenses long before photography, western picture making, not unlike genres of movies were pretty stable. There were the genres of History, Landscape, Portraiture and Still Life. Picture and picture making was regulated by the church then academies and the discourse around them narrow. It was this controlled discourse, this decorum of the picture and its reception that artists worked against that created occasional shocks and outrage. 

My first interest was in History paintings but over time it became the history of painting and with that the history of photography, and I suppose a history of image. I had always been taken by Manet's Execution of Maximilian and only learned at the outset of my project that what Manet had created and abandoned as a painting was also an event that was photographed. Manet's cool and dispassionate take on the event contrasted with Goya's painting Third of May and Goya was in conversation with Rubens and Rubens, Leonardo. 

Pictures have often, if not always, been about and in conversation with other pictures. This led me to think of pictures in their many modes and many genres across time and to want to create conversations amongst and between them. I began to imagine new images, to see new things, new thoughts often times by simply placing one image on another, or layering images and cutting them out. These new pictures pointed to things sometimes difficult to discern but there was always a something. 

Images in their traces, in their histories, carry forward their techniques, their textures, their surfaces and armatures, their politics. They enfold the world they come from and in conversation I imagined they could present new worlds. 

Where images once were the preserve of national archives, ubiquitous digital transmission today is global and each of us has become our own archivists. As to what is, and is not in the archives, and there are a host of them, from a wide variety of transnational corporate search engines and social network services, that is something to discuss elsewhere. 

To see these images, to sense their thoughts, we have to look at them with other images. we have to engage them in conversation, in the conversation of images.

All images and sounds are code. As code, they are fluid, viral, infectious, malleable, erasable, moving easily in and out of a wide variety of indifferent contexts. 

My interest lies less in photographing reality, and instead focuses on portraying the realities of photography and imaging in the regime of the network, as the world is a network of relations and the network is both a camera and archive, an apparatus of image exchange and circulation. 

I want to be clear that when I say picture it may be a mathematical formula, a musical score, a line of code, each of them is a picture. Our capacity to produce Pictures is our capacity to think outside and beyond the present, to go backwards and forwards in time."

[via: https://twitter.com/MrZiebarth/status/593488088183283712 ]]]></description>
<dc:subject>marclafia networks internet archives cameras pictures images imagery 2015 present past atemporality history conversation web online time memory transmission paintings code fluidity virality flexibility erasability context exchange communication remixing remixculture socialmedia socialnetworking socialnetworks arthistory</dc:subject>
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<item rdf:about="http://aworkinglibrary.com/writing/no-legal-merit/">
    <title>No legal merit | A Working Library</title>
    <dc:date>2015-03-30T21:15:05+00:00</dc:date>
    <link>http://aworkinglibrary.com/writing/no-legal-merit/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In happier news, The Verge reports on Amazon’s shameless enforcement of non-competes for low-wage temporary workers, and Amazon rapidly about-faces. Nevermind pageviews and reading time, let’s measure publishing success by the actual change we bring about. Metrics could include unjust laws repealed, despicable company policies reversed, social welfare improved, centimeters of sea level increase averted, pseudo-science rejected, reduction in atmospheric carbon, happy children, puppies with loving homes. I’m only half-kidding. Business metrics are critical, but they’re not why we pour our hearts into this work, and we can’t ever let the numbers obscure that."

…

"An interesting aside: media Twitter was understandably aghast at Facebook’s new initiative, while seemingly unmoved by similar patterns on YouTube. I suspect this is because we have feels about words that we don’t have with video. It’s worth noting that while the web has become the de facto distribution method for video, the internet—that is, the open network of hypertext documents—privileges words over images. HTML is words annotating words. Words are foundational to HTML; images and video are not. Even our relationship to images is driven by language: one can “read” a picture, and our interpretation of images is constrained by words. I’m tempted to think our angst about the economy of letters should be directed at the underlying economic concerns—of which publishing is only one victim—and away from the words themselves. The words will be fine."]]></description>
<dc:subject>2015 mandybrown metrics journalism activism justice policy politics business measurement publishing success change changemaking socialwelfare society law legal progress climatechange science education happiness ellenpao gender inequality amazon labor exploitation women facebook html text images video youtube</dc:subject>
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<item rdf:about="http://bat-bean-beam.blogspot.com/2015/03/the-art-of-looking.html">
    <title>Bat, Bean, Beam: The art of looking</title>
    <dc:date>2015-03-10T05:12:42+00:00</dc:date>
    <link>http://bat-bean-beam.blogspot.com/2015/03/the-art-of-looking.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["[image]

I think the reason why I find it so unsettling is that my eyes cannot come to a resting place. The ingrained left-to-right pull, reinforced by the lines traced by the bridge, forces me to look to the right. But in the bottom-left there is a body, and I want to look at that too for I am a human being and humanity is what I look for in most pictures. However, once I’ve looked at the body I can’t just stop there. The other reflex kicks back in, pushing me towards the right edge of the photograph again, and so on. However, if I flip the image 

[image]

I don’t get that effect at all. Now the human subject is where my eyes come to a rest. The photograph has become more mournful than tragic, more melancholic than unsettling. 

The theory also says that there are cultures that read and organise pictures in different ways. According to psychologist Lera Boroditsky, when experimental subjects are asked to arrange a shuffled bundle of photographs of a certain event into the correct temporal sequence 
English speakers arrange time from left to right. Hebrew speakers do it from right to left (because Hebrew is written from right to left). […] In Mandarin, the future can be below and the past above. In Aymara, spoken in South America, the future is behind and the past in front.

I don’t know what this tells us – again, I am suspicious of the certainties of people who study the mind across different cultures – but I may have stumbled into my own supporting example, about 15 years after seeing the photograph by Cartier-Bresson. It comes from the Japanese manga Town of Evening Calm, Country of Cherry Blossoms by Fumiyo Kōno, which is set in Hiroshima ten years after the bombing. In one scene, two lovers kiss on a bridge, but they are haunted by the memory of the bodies that once floated in the water below. 

[image]

It’s a picture that had the identical unsettling effect on me as Cartier-Bresson's: again my eyes cannot come to a resting place, and keep going from the two lovers to the top right corner across the bridge and back again. However, this time I wonder if a native Japanese reader would effectively be looking at a mirror image. This would still be horrific, but devoid of the visual tension and the sense of being pulled concurrently into two directions - a not insignificant difference, in terms of the psychological effect and ultimately the meaning of the artwork.

I wonder, then, if along with a history of seeing we could talk of an art of looking: that is to say, a set of acquired techniques for making sense of the coded images of the culture in which we happen grow up. And, if so, whether we should think more deeply about intersemiotics and visual translation, even if it means nothing more than cultivating a measure of doubt in the universal appeal of images, and in our own capacity to make sense of them all."]]></description>
<dc:subject>henricartier-bresson giovannitiso 2015 images imagery reading howweread language culture perspective order semiotics intersemiotics visual leraboroditsky psychology conditioning fumiyokōno</dc:subject>
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