I gave a “talk” at the CUNY Grad Center: one of many attempts to document, process, and share this year-plus long project, a multi-temporal, many-sited, process-rich, collaborative investigation of learning, making and living in feminist social networks, no matter how messy.

website#ev-ent-anglement considers how or if affect flows within on/offline queer/feminist spaces because I am concerned that many of our current digital practices are not yet as grounded as we deserve. It believes that we can learn from doing, and that we can do better.

Feel free to read more (and cut/paste+bleed at will) on the ev-ent-anglement.

I recently wrote a blog post for Lady Justice at New Criticals. It’s opening and closing are re-printed below. Go to that site for the full version!

On Sunday, April 5, an invaluable opinion piece was published in the New York Times: “Help Us Learn in Prison” by John J. Lennon. An inmate at Attica Correctional Facility in New York, Lennon makes a nuanced request about education and technology within the American prison. He considers why inmates are allowed and even encouraged to watch television all day while their access to the Internet is limited or more often than not prohibited. He ends with a plea: why not change the accessible technology of choice from TV to MOOCs?

nmates watching television at Angola State Penitentiary, Louisiana, 2002. Credit Gilles Mingasson/Getty Images

Inmates watching television at Angola State Penitentiary, Louisiana, 2002. Credit Gilles Mingasson/Getty Images

In this post, I’d like to use Lennon’s piece as an opportunity to continue several avenues of thinking and activism of grave concern for me, namely:

  • a situated critique of MOOCs
  • a situated critique of education and technology in the prison
  • a situated critique of education and technology outside the prison, particularly on YouTube and social media more generally

As a founding member of FemTechNet, the collective that successfully offers the DOCC (Distributed Open Collaborative Course) at places of higher learning around the world, I have worked with others to criticize MOOCs from feminist perspectives on education, technology, and neo-liberalism. One of our ongoing claims is that education needs to be situated in the lived environments of learners, whether that be institutional (are you at a community college or an art school?), regional (California or Calcutta?), cultural (what traditions and values matter where we live and learn and how do we speak about them?), or personal (what matters to me?) In their top-down, one-size-fits-all, elitist, scale-and-profit-driven underpinnings, most MOOCs are not particularly responsive to or even interested in the situated, lived differences that make learning (and teaching) both exciting and challenging.

moocvsdocc-infographic-april-2013

This situated critique of MOOCs allows me to heartily second Lennon’s request. I believe that MOOCs are terrific for prisoners and support unlimited access to them as part of a technologically-assisted education.

I began to understand a critically unnamed truth about social justice and social media only made visible through the structuring denial of access to the Internet and other technology as a fundamental feature of contemporary punishment: technologies of care, conversation, and personal liberation through education need no more tools than access to each other. I was more than ready and able to teach about YouTube this Spring without an Internet connection. I was going to assign books on the subject (with a few pages excised, mostly due to their discussion of sexuality on YouTube), exercises where prisoners would write screenplays to be shot by their fellow-students who had access to cameras and the Internet, and conversations about the meanings of all of our varied and regulated access to technology. (Along this vein, prisoners’ near universal access to cellphones as a contraband of choice, despite prisons’ concerted efforts to keep phones out of the prison, radically underlines what it means to say “prisoners don’t have access to the Internet or social media.”) I had learned before that while the prison and its administrators can systematically strip me, and my students, of tools and technologies (pens, videos, the Internet), our desires and abilities to communally learn—and thereby escape its lines, signs, limits, and holes of available information, if only fleetingly—falls completely outside the of logic of technology-based punishment.

That is until I was denied access to teach and learn inside.

Which gets me to my conclusion: my situated critique of education and technology outside the prison, particularly on YouTube. For I am indeed teaching the class, again, for the fifth time since 2007 at Pitzer College. I did not get to stretch and learn and teach as I had hoped with my prisoner students who have so much to teach us about technology, as they are denied access to social media and are therefore uniquely situated to see it, but I have learned about social media and social justice this semester from other students and teachers.

Since I began teaching the class in 2007, in the matter of just these few short years, access to social media has exploded (for those not denied it as a condition of their punishment). We have been told (and sold) that this access is critical for our expression, community-building, political citizenship, and well-being. We have been led to believe that access to social media is a form of liberation. As Nicole Rufus, a current LFYT student explains in her class video below, YouTube matters because it has made her a better person and contributed to her education, just as Lennon suggests.

But two more related things have also become quite clear in the 2015 iteration of the class Learning from YouTube (sans prisoners):

  • In contra-distinction to the experience of prisoners, for my students, the Internet is the very air they breath in a way that was simply not true in 2007 (as much as my students thought it was). Young people today (as is true of their teachers) inhabit the Internet, speak its language, and have an agility, familiarity, and jaded acceptance of its norms and (aspects of) its history that is at once stunning and enervating (see Samantha Abernathey’s class video on memes below):

Stunning is the speed and complexity of this familiarity; enervating is its occlusion of familiarity with and interest in the other norms, places, and histories that we might once have understood as part of being institutionally, culturally and personally “situated.” The current version of the course makes me feel at once stimulated and enervated because I have seemingly nothing and everything to teach them. Nowhere and everywhere to go. “The internet does not exist. Maybe it did exist only a short time ago, but not it only remains as a blur, a cloud, a friend, a deadline, a redirect, or a 404. If it ever existed, we couldn’t see it. Because it has no shape. It has no face, just this name that describes everything and nothing at the same time. Yet we’re still trying to climb on board, to get inside, to be part of the network, to get in on the language game, to show up in searches, to appear to exist.”

I long for the views of my prisoner students: humans who can teach us a thing or two about place, liberation, punishment and control sans the Internet.

  •  for, this place of liberation, the Internet, has quickly become its opposite (“emancipation without end, but also without exit” according to Aranda, Wood, and Vidokle)—a prison (although not a punishment, as it is always entered willingly and ever with the promise of pleasure); a highly-structured corporate-dominated sink-hole. “In the past few years many people—basically everybody—have noticed that the internet feels awkward, too. It is obvious. It is completely surveilled, monopolized, and sanitized by common sense, copyright control, and conformism. (Hito Steyerl)

“This moment,” according to my students, is defined by anxious, cynical, consumption-based Internet experience that is linked to ever more desperate Internet-based attempts at escape into a nostalgic (“old”) Internet that is imagined as low-tech, slow, user-made, fun, real, innocent, awkward, less-sexualized, and de-politicized (outside or before the petty, bitter Internet “politics” about the Middle East, feminism, racism, rape, and the environment from which escape deeper into the Internet is so desperately needed.) The new Internet is a prison from which escape is to fantasy of an older, innocent Internet.

"This Moment" as defined by LFYT 2015

“This Moment” as defined by LFYT 2015

In her contribution to the eflux journal issue “The Internet Does Not Exist,” from which I’ve been quoting extensively in this last section, video artist Hito Steyerl pens an article entitled “Too Much World: Is the Internet Dead?” There she answers herself: “the internet is probably not dead. It has rather gone all out. Or more precisely: it is all over.”

But of course, Steyerl knows, as must we all, that while the Internet feels like it is the whole world, or perhaps too much world, there are blank spots on the map where the Internet can not see, there are ways not to be seen, and there are dark spots in our situated communities where the Internet can’t or perhaps is not allowed to go.

Abu Ghraib Prison: The infamous Iraqi prison where Saddam Hussein held political prisoners, and where U.S. soldiers were later caught torturing inmates. http://www.dailymail.co.uk/news/article-2524082/All-US-Armys-secret-bases-mapped-Google-maps.html

Abu Ghraib Prison: The infamous Iraqi prison where Saddam Hussein held political prisoners, and where U.S. soldiers were later caught torturing inmates. http://www.dailymail.co.uk/news/article-2524082/All-US-Armys-secret-bases-mapped-Google-maps.html

If we theorize the Internet, or education, from these blank spots, from the place of too-little, (in)access, quiet, and darkness (as does Lennon), we see values, uses, and needs for MOOCs, YouTube, technology, and education that are not clear from an anxious state of hyper-abundance. This is not to romanticize the punitive lacks of the prison. Rather I ask us to draw from what becomes visible when we situate thinking about learning, technology, punishment and escape in places where education is not primarily linked to tawdry pop-songs, tutorials, consumer goods, flame wars, and self-reference to Internet culture but rather to the fundamental questions of liberation, learning, and empowerment that those stripped of technology have unique access to in the quiet and (in)access of their punishment.

Tamsyn Gilbert at New Criticals kindly invited me to write a piece about the changes in networked new media and feminist scholarship about it for the section of the publication called Lady Justice. I used this as an opportunity to revisit Learning from YouTube given that I’ll be teaching it again this spring with some interesting new twists and turns. The intro to the piece is here, and you can read my five provocations as well. The rest of the piece is found via the links above I’d love to hear from you!

In 2007, I engaged in what was at the time perceived to be an audacious pedagogical experiment. I taught a course both on and about YouTube. At that time, I opened out the private liberal arts classroom into the wilds of the Internet. These many years later, looking back at the experiment and also moving forward, I imagine what there might still be to learn and where there still might be to go within social media networks. Certainly much happened in the first class—virality, hilarity, hundreds of videos and interviews, caution, discipline, challenges to higher education and collegiate writing and a “book“—but here I ask, how might the continual growth of YouTube demand new places and tactics for its analysis?

In response to both my own needs as a theorist, activist, and educator, as well as what we might consider the “changes” of YouTube eight years later, I have decided to teach the class again this spring semester while taking my evolving experiment in several new directions including Inside-Out of the private college and prison. The body of this post explains the history and growth of my thinking about and activities within and without YouTube since its inception in 2005. Given the interests of Lady Justice, I will use this opportunity to consider transformations in digital and network culture over the past decade. I will also forefront how my feminist commitments to pedagogy, public intellectualism, the politics and practices of visibility and community within social media networks, and an anti-corporate media, anti-corporate academia, anti-corporate prison-industrial stance influence my many critical incursions into what I see as a pretty consistent YouTube. This has been somewhat harder to do in the course proper, and even my writing about it, as I have often taken a more “closeted” approach to my motivations in these more generic spaces (the class is an Introductory level course in Media Studies and most of the students have neither a feminist nor activist orientation to media, nor do they need to. In this and many other ways, I structure the course so that it reflects the dominating logics of YouTube, more on this below).

[this lengthier part about changes in YouTube and my decision to teach part of the class in a prison is at Lady Justice]

Conclusion: 5 Questions for the 2015 class and others:

As was true for the 2007 class and all following, I am legitimately interested in learning from YouTube: its users, uses, and logics. My statements above and questions below are provocations for further analysis, argument, and activities. I look forward to where they will take us over the next few months:I am curious whether these many recent changes may have inaugurated significant and not superficial changes in YouTube (and social media) culture itself. Frankly, I doubt it. I challenge my students to locate, name, and analyze structural differences:

How has YouTube changed since 2005?

What are the relations between social justice and social media?

What are the relations between social injustice and social media?

How and why do we leave social media?

How and why do we stay in social media?

What is a social media of our own?

I had to do a little Internet research but it turns out that Fall 2014 was my sixth iteration of Visual Research Methods, taught once a year at CGU since 2010. The course changes as do I, as does the Internet, academia, and the visual. The books I teach have been swapped, versioned, and traded-out as I add new themes: Digital Humanities came in in 2012, Digital Storytelling became the Lambert version a bit after that. The assignments stay the same although their tenor seems linked to each discrete class (see below): a video essay, documentary/ethnographic film, a digital story and academic blog. While I’ve been blogging since 2007, with some review it seems I haven’t blogged about the class every year, although many of the courses are covered (follow links please). But I have continued to learn and share from this class, one that I have always insisted is much more a meta-investigation of academia, the humanities, professionalization, disciplines and their disciplining, academic labor, writing, and the audience and function of our work as it is about learning some “visual methods.” However, the most obvious and lasting change across the past five years are as dynamic as is the Internet, and these come in two parts:

  • humanities graduate students’ exponential growth in their familiarity with and use of digital media linked to web 2.0’s ever easier affordances (only in the beginning did we need a TA and labs for the course to give both access to equipment and tutorials; that’s all easily available now)
  • the exponential decline in the strength of the academic labor market, demanding alt-ac considerations for all and thus the use of said methods not just as a thought or meta-experiment but perhaps as a professional necessity

As I consider the course in context of larger shifts in academia, I’d also posit that each year there are more and more kindred efforts being mounted across the humanities (in large part because of the growth of DH, and also perhaps the video essay and/or video) but also because the increasing digitalization of pedagogy, and the academy more generally has made thinking about and with Internet tools a much more common practice than it was only five years ago. This does make me wonder if the course needs a reboot to bring it more squarely into social media becoming something more akin to Miriam Posner’s course on Selfies, Snapchat and Cyberbullies or Adeline Koh’s class on Digital Writing.

Speaking of DH, it turns out I won’t be teaching the class for the next several years, as I helm the Claremont College’s Mellon DH grant and finish out my tenure at Pitzer’s Munroe Center for Social Inquiry. Because of my reduced teaching load, my colleagues and more pointedly administration at Pitzer have asked that the limited classes I offer go to our undergrads, and this only seems fair. It will be interesting to see if the course continues without me; if there is demand; a teacher; momentum.

One final thought. After reviewing the work of this year’s batch (ever a pleasure, every year a gift), I’d have to say that this posse took the class more personally, privately, and creatively than might have been true for previous years. While this reflection occludes those who did produce highly theoretical or political work this year, and those who did deeply personal work in other years, I do wonder if this is a trend that reflects the technological and professional changes I listed above, or rather is some indication of my own inclinations—steering as I do this eclectic bunch each year—my own hand being soft but also firm and ever changing. This year the course, which always has many feminists, queers, and people of color, was almost entirely dominated by students of said persuasions, and that became a powerful set of lenses through which my own pedagogy and the students’ learning and production were processed. Perhaps there was also something very personal here.

I do hope you will take a look at the many links provided in the paragraph above as well as the videos posted here. They take you to each of this years’ students work. And, if you’ve taken the course in any of its many iterations, I’d love this to be an opportunity to hear you reflect on my observations here, this year’s students’ work, or your own experience in the course, given as it also a good-bye of sorts at least for awhile to VRM.

Finally here’s the best blog roll I could compile with the spotty evidence at hand (can’t seem to find S 2010, F 2010). If I don’t have you here, please do let me know (or if you want to be taken off). I’m hoping it’s true that some of you are still blogging, and I’d love to learn that this is a hold-over or take-away from the course even as the Internet (and you) change and grow.

afevereddictation.com: 2011

albuzek.wordpress.com: F 2013

aprilmakgoeng.blogspot.com: F 2014

artplaceidentity.blogspot.com: 2011

arthistoryvisualculturalstudies.wordpress.com: F 2014

catfishingacademia.weebly.com/blog: F 2014

clemettehaskins.wordpress.com: F 2014

culturalstudiesperceptionandrealism.wordpress.com: F 2014

danaehart.wordpress.com: F 2013

demitao.wordpress.com: F 2014

elysianmusings.wordpress.com: F 2013

factnfolly.wordpress.com: F 2014

fruitfulthinking.wordpress.com: F 2013

en.gravatar.com/femfuss: 2011

kahlitos.wordpress.com: S 2013

kellyconnell.wordpress.com: S 2013

kseniyawilliams.blog.com: 2011

laurenzna.wordpress.com: F 2013

linj12.wordpress.com: S 2013

luciasorianoblog.wordpress.com: F 2013

mcortezguardado.wordpress.com: S 2013

musinolily.wordpress.com: 2011

nomdepluot.wordpress.com: F 2013

profmelanie.wordpress.com: F 2014

sarinalraby.blogspot.com: S 2013

sacredla.wordpress.com: F 2014

speakevenifyourvoiceshakes.wordpress.com: F 2013

stephanieancklephd.wordpress.com: F 2014

stompingoneggshells.org: 2011

sungohm.wordpress.com: F 2014

sydneybertram.wordpress.com: S 2013

takecareofself.wordpress.com: F 2013

tcortezguardado.wordpress.com: S 2013

theintellectualvegan.wordpress.com: F 2013

therambler.com: S 2013

thevisualanimal.wordpress.com: S 2013

thewomenarchive.wordpress.com: 2011

tianyuxiao.wordpress.com: 2011

timcmalone.wordpress.com: 2011

visualopportunity.wordpress.com: F 2013 (closed)

I’ve just returned from a day-long Symposium, Theorising Technology in Digital Higher Education. Sponsored by the Society for Research into Higher Education in the UK, and organized by faculty from the Education Schools of the Universities of Stirling and Edinburgh, the event demonstrated several critical paths for those who embrace and also are committed to understanding and improving digitally-enhanced education.

Rather than a day of boosterism, we enjoyed a well-orchestrated series of long talks where the two other featured speakers exhibited how FemTechNet‘s critiques of technology linked with our feminist theories of pedagogy can sit productively with other schools, methods, and projects of critical Internet analysis and teaching. It was great to discuss the DOCC in a room full of Education scholars: a conversation we should be having as frequently as possible.

After my presentation on the DOCC, Ben Williamson from Stirling and Norm Friesen, currently at UBC, Vancouver, applied respectively, a sociological and a media archeology lens to the current and past states of technologized education. Williamson presented recent interpretations and theories of the Algorithmic Digital University, enumerating the many possible fabrications that are constituative to a Big Data Epistemology where “partial oligarchic vantage points” of data science, venture capital, and social-media companies become structuring logics for visions of contemporary social science research and the quantified selves who produce it.

Meanwhile, Friesen carefully detailed the historical persistence of a set of learning technologies used within edcaution—the tablet, lecture, and the textbook—all demanding symbolic competencies and familiar cultural techniques.

A Letter from Tushratta of Mitanni, Ancient Texts Relating to the Bible

A Letter from Tushratta of Mitanni, Ancient Texts Relating to the Bible

All three critiques of educational technologies played to a receptive and committed crowd of European scholars of education who, as is true for FemTechNet, seek to embrace, develop and challenge simple techno-deterministic understanding of the digital, and instead are working towards, as we pronounce in FemTechNet’s manifesto, a more “accessible, open, accountable, transformative and transforming university of our dreams.”

Check out the MSc in Digital Education at the University of Edinburgh’s related “Manifesto for Teaching Online” here!

<p><a href=”http://vimeo.com/77766791″>A Manifesto for teaching online (2013 remix)</a> from <a href=”http://vimeo.com/user4916292″>james858499</a&gt; on <a href=”https://vimeo.com”>Vimeo</a&gt;.</p>

Wrapping Up Ev-ent-anglement 1

September 2, 2014

On August 27, 2014 I gave a live “talk” at the Noise Summer Seminar in Utrecht. If you weren’t in the room, you might not understand why I call it a “talk.” I have been experimenting with academic talks for quite awhile and in a variety of places, transforming them to performances that manifest many of my recent feminist scholarly and political interests in embodied/digital spaces and pedagogy, participation/consumption and media praxis, affect/cognition/distraction and feminist goals, and a dispersal of power/control/ feelings both online and off. The “talk” was a multi-media show where competing tracks of information and action produced a barrage—my speaking voice, my moving body, the engaged bodies of my audience, media playing, and instructions to interact digitally in real-time at the same-time—where at least some of the intended take-away was different from a usual “talk”: feelings about/during the “talk” over a list of points, concepts, or completed ideas enumerated therein. The “talk” itself was also an experiment; but typically, talks report the results of completed (and successful) experiments. Given these upendings of many of the set scripts and conventions of the academic “talk,” it should come as no surprise that vulnerability, disorientation, and even anger were affective states that defined the event, even more so than might be usual, and certainly, atypically, as its primary “take home.”

IMG_1873 Of course, every talk is an “event,” and every event is an “entanglement” of technology, humanity, representation, and affect. But this talk was the first “ev-ent-anglement” because I attempted to use a simple web-based technology (another WordPress site with plug-ins developed by my technologist Risa Goodman) to both activate and record action, interaction, feelings, and ideas from all players (speaker and audience, online and off) both in synchronous and asynchronous encounters.

The audience as I saw them in the ev-ent-angement
The audience as I saw them in the ev-ent-anglement

Everything found there—my six blog posts, a PDF and power point of my talk, approximately 50 tweets made during and after the event from in the room and the world at large, about 20 instagram images produced similarly, and 19 “comments” which are actually word-based contributions that often also contain videos and links, these penned primarily by people off-site—is the ev-ent-anglement #1, an experiment in digital embodied collective feminist media praxis.

From Ingrid Reyberg
From Ingrid Reyberg

The now completed “talk,” the larger on/offline “event,” and their “ev-en-tanglement” are an experiment that is both a success and a failure. And here, where we are not embodied together, where there are only cold screens and words between us, I can at last begin to report, in lists, the “take home” strengths and weaknesses of this first iteration:

  • “Talks” begin and end in a room over a set period of time. But there is rarely the need or desire for them to continue as some sort of producing-community. Their stickiness derives in real-time from the speaker’s charisma, the quality and/or clarity of her ideas, and connections that live between people in any room. Bu this “talk” hoped people would stay connected to it, and continue to participate even once the “event” was over. It is hard to produce this level of commitment and participation to events that are both the “property” of the speaker and which are understood to have a fixed duration and structuring power relations (this is why Anne Balsamo and I decided to create our feminist technology community, FemTechNet, using the framework of a “class”: it binds people together in an ongoing, committed set of relations over a rather lengthy time period). But this question of producing a framework that helps to continue commitment and interaction is of course also a man problematic of activism (what to do after the march…)
  • Because this was a “talk” and I was the “speaker” and a “teacher,” I gave the attendees a “script” in which I requested them to post twice. But because I am a professor and they are students, traditional power dynamics maintained even as I was attempting to upend them (in parts). This “requirement” had one effect of getting participants to engage but it also made them feel over-controlled; like their participation wasn’t voluntary. This balance between prescribed and free interaction is hard to nuance in a public “talk” where who I am, what I want, what I am owed, and who we are together is weak, temporary, and not commonly noted in the first place
  • I traded affect for content—disorientation, distraction, confusion, uncertainty, creativity, play—but my content is not expendable and matters to me (it’s found in the paper, part of the ev-ent-anglement). This trade was part of a larger set of trade-offs that were the content of my talk (thus I was attempting to “teach” through affect or praxis over cognition and theory
  • It is not clear to me whether tweets, instragrams or words can effectively capture “affect,” a critical component of any “entanglement,” that is unless participants are willing to get creative, personal, private, and experimental themselves, all of these being modes that are rarely shared in an academic context because they make human students vulnerable
  • However, something (like affect and ideas and images and the very technologies that produce, record and link these) is captured here, and it’s a lot more than what is typically recorded in a “talk” (if anything is recorded at all; most “events” are ephemeral, although that is probably not true at all today): the intentional contributions of all participants willing to engage
  • the ev-ent-anglement—as a technological cut/paste and bleed—  itself produces collages, montages, quilts, through the algorithms of the several sites it is built from. There are beautiful, complex, weird, surprising and unintended affects and effects which are much closer to an entanglement than a “talk” as this website pulls together a great variety of fragments from a diverse collective or participants
  • the ev-ent-anglement is affect as praxis and I prefer praxis to “theory”
  • the ev-ent-anglement is collectivity in practice and I prefer this to private engagements
  • the ev-en-tangement is distraction in practice, allowing us to attend to the positive and negative affordances of this all-to -common state
  • the ev-ent-anglement is action and production in practice, allowing us to consider making as a form of learning
  • the ev-ent-anglement succeeded in promoting vulnerability, and some undoing of typical power relations, without anyone getting hurt (although there was some expressed concern, primarily through tweets, that my power point slide of images of self-cutting made some people in the room “feel uncomfortable“)
  • the ev-ent-anglement rather successfully linked off and online spaces, producing a momentary “community” that had  lot of intellectual and creative firepower
  • how to do more (and better) with this is an open question with which I conclude this wrap up.
Alanna Thain's #cut/paste+bleed
Alanna Thain’s #cut/paste+bleed

#Ev-ent-anglement #1 will occur here on August 26-August 30.

This #ev-ent-anglement is an experiment (in beta; quite Frankenstinian, really) in a digital and embodied collective, feminist, media praxis: a feminist project of making, sharing, using, and learning in embodied digital spaces. You are invited to participate by #Cutting/Pasting+Bleeding from digital fragments of yourself as you deem relevant to the larger entanglement: your feelings, knowledge, commitments, and questions.

Together we will author an intra-active collection of digital objects (comments/writing, tweets, photos, urls) in conversation with Alexandra Juhasz’s talk (To Perform a Theory of Feminist Digital Praxis) and associated Power Point, and also with each others entangled fragments.

A “How To” script for your participation is provided. It is requested that you participate, at a minimum, twice, during the time of the #ev-ent-anglement:

  • Use #eventanglement on Twitter and Instagram
  • Write as you wish in the comment boxes (not just “comments,” please)

The talk and power point will be presented live, to be synchronously and communally entangled with, on August 27, from 9-10:45 (CEST), to a group of approximately 50 graduate students and faculty in Gender and Media Studies at the University of Utrecht who are attending the Noise European Summer School in Women’s Studies from Multicultural and Interdisciplinary Perspectives. The focus for 2014 is “Political Aesthetics and Feminist Theory: Media, Art and Affect.” You can join the synchronous group on the #ev-ent-anglement, of course, or contribute asynchronously over the four days that it is live on the Internet.

The talk and #ev-ent-anglement are in conversation with imperatives raised in three assigned readings for the seminar:

  • About “cutting well,” as directed by Sarah Kember and Joanna Zylinska in Life After New Media (Cambridge, MA: The MIT Press, 2012): Chapter 1 “Mediation and the Vitality of Media” and chapter 3 “Cut! The Imperative of Photographic Mediation.” They also ask: “Can we think of a way of ‘doing media studies’ that is not just a form of ‘media analysis’ and that is simultaneously critical and creative?” Life After New Media – Chs. 1+3.0135c.arc
  • About Robyn Weigman’s call to “Do Justice With Objects” particularly in Women’s and other disciplines of “Identity” Studies: Object Lessons (Durham, NC: Duke University Press, 2012), 1-90 (this is too long to embed here, email me for PDF)
  • About my own practices of montage, or cutting, in histories and theories of feminist, queer and AIDS activist media. Alexandra Juhasz “Video Remains, Nostalgia, Technology and Queer Archive Activism,” GLQ 12.2 (2006): 319-328. Video Remains, GLQ

Certainly, reading these essays would allow you to be better prepared to create or find quality fragments to contribute to the #ev-ent-anglement. My performative précis introduces the ideas of the talk in brief, as well.

images