I am having a thought that I could not formulate into 140 characters so on the blog it goes. I am wondering if any graduate programs making digital methods part of their core curriculum? I ask this because I am seeing so many people reluctant to use the title digital humanist for themselves. While this makes me sad, I get it. I think most people are, at the very least, (digital) humanists for the most part. We all interact with the Digital in our research. We use library websites and digital versions of articles all the time. I can’t think of the last time someone used a typewriter or a non-digital tool to write a paper. Wait. That’s a lie. It was middle school. Many of us are finding our way on to social networking sites where we connect with other people in our disciplines and talk shop, again, digital. We use digital tools to help us organize and analyze our information and/or data. The Digital is just a part of our life. Apart from those places that are completely cut off from access, (look at me avoid saying digital divide!), we live in a more and more digital world.
But people with humanistic approaches are scared to call themselves digital humanists. Grad students who have found a community online to discuss and work through the central problems of their work are scared of labeling themselves as digital humanists. I don’t know what to make of this.
My observation is that we are at a shifting point. More and more job postings show a realization that it is important to have people who explicitly do digital work. When I first entered my program 2 years ago, most of my coursework (not all), still looked at the primacy of the paper as end all be all and didn’t understand or even attempt to engage digital work. I decided to enroll in two classes this semester. For one, all the writing is done on a class blog. In the other, we have a course social networking microsite on lore.com. We share all of our written work with each other, post links and additional readings of interest, and sort of create a digital community. We are approaching our work with a digital methodology. It is being made as we go along. I am okay with this, sort of. No one is explicitly pointing out that this is Digital Methods! There is no conversation going on about the benefits and drawbacks to the format. As a result, there is limited guidance as well.
While I am a fan of the “choose your own adventure” format, a big fan actually, I wish that, across disciplines, there was a requirement for a digital methods course, where, once students knew their projects well enough to articulate primary questions, they began exploring ways to articulate, engage, and create secondary questions through the digital. The other part I want/need/hope for is discussion around theorizing and citing the digital work that is done, both as final produced scholarship & the labor of creating said scholarship. A lot of the conversations I see people having, from facebook, to twitter, to tumblr, are so amazingly generative, thought out and engaging. But then we go back to the books to see what we can find to support what we’ve already worked out. This is great… but I wish it wasn’t necessary.
I guess what all this is trying to say is, I wish that we looked at Digital Humanities and the Digital Humanist not as a product, but as critical method of engagement, one that we are all engaging in, and one that we all examined as part of working through our projects.
Currently reading Cruising Utopia, The Then and There of Queer Futurity by José Esteban Muñoz (Ha! he has a wikipedia page). It made me think of the image Your fictions become history (a current side obsession). It is reminding me that I have a very specific temporal position I work from. I think that it is something I need to… not get over… but be mindful of as I approach people working in different temporal frameworks. How/where we see the importance of time changing so much about how we approach the world. Truly. Also, I feel really dirty for having a temporal framework.
My Basic Temporal Configuration
Barbara Kruger, Untitled (Your fictions become history), 1983photograph and type on paper9 5/8 x 6 1/4 inches (24.4 x 15.9 cm
I believe the now is transient at best.
(really, it is fleeting.)
I believe the past is about the future.
(as such, we create both the past and the future)
I believe that this means that the past is the key to the future.
(and the now is a combination of both the past and the future)
I believe memory is how we remember the past.
(it is also the key to how we imagine the future)
I believe that what we remember is faulty.
(and the past determines how we fill in the gaps in the future)
I believe the Digital fundamentally changes how we conceptualize & interact with Memory.
(and this is a big part of what I’m exploring in my dissertation)
This post brought to you from the confines of my humanistic little heart.
I am in the midst of an interesting internal debate with external consequences. I think I don’t like History. I am also so/so on history. Actually, I am probably currently rejecting any kind of historical derivative as well. Despite this, I am in love with the idea of looking at the past.
This line of thought started a while ago, but came to a head with the following image.
(I created a mini-project around the recent conversation/thoughts I’ve had and am having about this photo: http://jadedid.com/cameroon/)
Here is what is happening. History feels like myth to me. There are too many (w)holes and the narratives are to totalizing for my comfort level. I was speaking to someone about my project, and they said that they can never see the image in a photograph as separate from the history the photograph was created in. This meant that any photograph of black people they see are read as part of a horrible historical narrative regardless to the image in the photograph. [I am thinking of photograph as the thing and image as the read because it is easier than explaining Barthes]. This meant that, for said person, black people in the United States had no existence outside of the confines of a History of (violent) slavery. And, as this person was a black American, their existence was also articulated by slavery. I acknowledge that the legacy of slavery still exists in our social structures. However, that is not all black people are, nor has it ever been. If this is what history is doing to people, I don’t want it. But I knew this. I have major issues with the type/time (I wrote time initially when I meant to write type, but I think it works too. Yay Freudian slip) of empathy historical narratives of trauma create. I have a whole map of this system that I was not going to include in my dissertation (I was using it as a way to keep the work I am doing on track), but now I think I have to because I do not want this reaction. Nor do I want to be pulled back into the space of everyone always only being an agent of history.
There is quote that I commonly see attributed to Harriet Tubman that I thought of as I was going through all of this. I have no idea if it was really said by her or not, but I get the sentiment of both the speaker and the”not knowing” subjects being conjured.
I freed a thousand slaves I could have freed a thousand more if only they knew they were slaves.
So, I move to the past. The hinge of how I think of the historical past is not History, but a temporal separation. I am playing with coevalness and presence, and the freedom that the speed of digital contact gives us. I am not saying we need to end History. I think we need it and it is necessary. I applaud anyone who can spend their life’s work looking at traumatic imagery and narratives. I am thankful they are able to write about it, theorize it, analyze it etc.. I am thankful for those who are out there writing counter narratives and working on understudied H/histories. I am thankful that those people exist, because I can’t do it. And if those people weren’t doing it, I couldn’t do the project I am doing. Histories need to be known. But we also have to accept that the past for many people was just that. Many people just lived their lives, just like we are. That is where I find beauty, at times tinged with sadness. It is beautiful none the less.
I am in the midst of an argument. A colleague of mine who is also black, and also in Performance Studies (and is male) doesn’t understand my frustration with people and their talk of essentializing. Any claim to a universal but closed off experience is cornered as being essentializing. Apparently performance can close gaps in experience. I don’t agree. I think performance can make the gaps smaller, but there are some things that certain groups or people experience that others will never completely understand. That doesn’t mean we shouldn’t try to deepen our understanding of each other. It does mean though that we have to accepts the limits placed on us by our social positions in terms of race, class, gender, nationality, etc. We have to.
He seemed really frustrated and said I was claiming there is such a thing as black authenticity. I agreed with a caveat. Anything I do is an authentic black experience because I am authentically black. Even though my background is what it is, the way I am interpreted in society as I move through the world is as associated with blackness, not always as all black mind you, but black is always there, literally on the surface. I feel like the beauty of Performance Studies, for me ,is it allows us to expand and share and play with what authentic blackness is. The more representations of blackness we have, the more diverse the experiences we share are, the greater our potential to explode the idea of an essential blackness.
The next part of the conversation had to do with people experiencing the black “Other”, and accepting their positionality. Different bodies in traditionally black spaces does things to that space. Even when different bodies are invited to those places some people might see this as problematic because they don’t think the space should be changed in that way. Or, they might just not be comfortable in a black environment. In this specific instance the discussion was around the black church. As much as I want to explode the idea of blackness, I think so much of life is meeting people where they are. If someone feels like they don’t belong is a we need to accept that they might not belong in that space. At the same time, it is important that we in our role of teachers help them interrogate why they feel the way they do in a meaningful and productive way and nudge them towards new experiences without pushing. And then we hope that someday, preferably that day, they will take the dive into the discomfort and reposition their world.
I have a question I’m trying to think through. Does the speed of digital media allow for the creation of history/historical encounters?
I am not in a history based field anymore, though my M.A. is. It is just a part of my formation, and an area of interest for me so there’s that…
Basically, we understand history as the passage of time, as something embodied, and as a before time/before now. The temporal aspect of history makes us and it contingent. However, the advancement of speed, that is, things moving at the speed of light due to the digitization of so much of our communication, interactions, and even our memories, has made it so the traces of new histories are vast and disjointed. In the past there were a few people gifted the ability to set the historical narrative and affirm it’s faultlessness, and reinforce its disciplining capacity by placing it in specific, recognized, archives. Often we talk of history as being written by “the winners”. Now though, people are constantly creating searchable, reproducible across time and space, public archives without the commitment or politics of what we previously marked as the Archive, and without being on the winning team. The archive isn’t as obviously being scripted by the power structures of society (though obviously there is power written into the code of the platforms we use etc., and nothing is created outside of society).
Still, I can’t help but think maybe there is no more History except for the history that exists in the browser.
The last big historical event that comes to mind before smartphones were the norm was September 11th.
My counter example is May 2, 2011. When I search that date on google what I am looking for comes up as the first result among 816,000,000+ other results. It should have been a major historical event.
The speed at which things happen now means there is no longer a future point in time where we go back and write the past. The past is written in virtually real time. we go back and look at the archive. I am thinking specifically here of the death of Osama bin Laden. In the past, the news of his death would have gone through a 24-48 hour news cycle, with those in power giving out the information to official sources who then passed it on to the journalist at most probably the New York Times. From there it would be on page 1, pass through other communication systems, and then be on the front pages of other papers, or on internet news sites within 12-48 hours. Instead, it was leaked, then officially announced, at which point the realization occurred that it was live tweeted by a random person nearby. People celebrated that night by tweeting pictures of their celebrations and posting those across social media while simultaneously being broadcasted live on 24hour news channels. Within two days, instead of the news just getting to people, people had already moved on.
When things move this quickly, I can’t help but wonder what the history will look like once it is codified and agreed upon and disseminated, and how all that will be done.