This is Episode 2 of Naive and Dangerous, the podcast series about emergent media I am recording together with my colleague Dr Chris Moore. In this episode we discuss the notion of the cyborg and the tension between being a cyborg and being a human. We start by unpacking the various meanings injected in the concept of a cyborg, using recent movies such as Alita Battle Angel and Ghost in the Shell as a starting point. As is our habit, we engage in extensive speculative analysis of the cyborg trope, from contemporary cinema, to cyberpunk, early science fiction imaginaries of robots, the assembly line, and ancient mythology. In the process we develop a definition of cyborg/humans and manage to have a lot of fun. Have a listen.
flaneur musings by teodor mitew
Another set of lecture slides from BCM112 Emergent Media, in which I discuss the way the internet paradigm alters the role of audiences in their interaction with digital media platforms and content. I concentrate on new types of networked participation and the value of content in an emerging media ecology characterized by the emergence of collective intelligences without gatekeepers.
In his Thought Reform and the Psychology of Totalism Robert Jay Lifton gives the following interesting definition of the language of a totalist environment [p.429]:
The language of the totalist environment is characterized by the thought-terminating cliché. […] [B]rief, highly reductive, definitive-sounding phrases, easily memorized and easily expressed […] become the start and finish of any ideological analysis.
In other words, the preponderance of thought-terminating cliché phrases such as ‘agree to disagree’, ‘it’s all relative’, ‘this is hate-speech’, ‘these are the facts’, ‘[authority figures] all agree’, ‘this is [x] privilege’, ‘that’s your opinion’ is a symptom of being in a totalist environment.
A totalist environment is characterized by fully synthetic thinking, itself a function of a dynamic milieu control of information. In an environment of dynamic milieu control, certain information inputs – phrases, words, images, feelings – are branded as undesirable and banned from circulation. This in turn means that any and all thoughts associated with these information inputs become undesirable and dangerous.
In effect, synthetic thinking, as modulated by milieu control, acts to remove undesirable wrong-think and wrong-speech from all downstream communication feedback loops. Importantly, this is a self-reinforcing mechanism which, over time, generates an equally synthetic, and total, image of reality.
When consistently performed at scale over a given time-space, the causal chain of milieu control >> synthetic thinking >> synthetic reality leads to the emergence of cognitive mercantilism. Cognitive mercantilism is the systemic and dynamic formatting of the cognitive processing of a given local reality [i.e. a country], as directed by the actors in control of the communication mechanism of that local reality [i.e. the state].
This is how this maps to the historical process so far:
local mercantilism [tribal/feudal state] >> colonial mercantilism [empire/colonial state] >> [pseudo] liberal colonialism [we are here] >> cognitive mercantilism
This is Episode 1 of Naive and Dangerous, a new podcast series about emergent media I am recording together with my colleague Dr Chris Moore. In this episode we discuss the fears surrounding the emergence of Artificial Intelligence and its effects across the fabric of human society. We engage in some speculative analysis of the AI phenomenon and its tropes from current cinema, to cyberpunk, 19th century Romanticism, the ancient Mediterranean world’s fascination with automata, and ancient mythology.
I’ve been thinking for a while about a conceptual model of makerspaces that will capture the various modalities of technology interaction made possible by such a creative space. On the one hand makerspaces allow the rapid development of established and emergent technology practices, and their framing and normalisaiton into the everyday. On the other, makerspaces foster serendipitous, non-linear, and speculative technological development. This type of makerspace use is interesting, because it allows for speculative experimentation involving the repurposing, hacking, and re-imagining of a technology/object’s context, utility, and user-base. In trying to conceptualise and map these practices I think a makerspace can be mapped as a place simultaneously facilitating processes along two axes: epistemic-ontological, and pragmatic-speculative [see map below].
A makerspace mapped in this way operates simultaneously across four dimensions: epistemological, ontological, pragmatic, and speculative. The first two map to the various vectors of knowledge generation in a makerspace, from surface-level and concerned with operating within an existing technology’s frame, to deep-level and concerned with reframing a technology. The other two dimensions map to the modalities of agency within a makerspace, from pragmatic and outward-facing, focused on quick feedback loops, rapid prototyping, and deliverables, to speculative and inward-facing, focused on serendipitous, non-linear, and speculative examination involving design fiction. In combination, these four dimensions map to four conceptual types of learning/making spaces coexisting within the same makerspace: innovation hub, startup incubator, informal leanring space, speculative making lab.
I recently discoveredthe The Cavalry movement’s Hippocratic Oath for Connected Medical Devices, which I believe is of enormous importance not only in terms of its exact formula but also the mapping of the key vectors around data security in the IoT. The Cavalry movement started out of a series of meetings at DEFCOn nd BSides in 2013, concerned with addressing the enormous security issues emerging at the nexus of the IoT, big data, and AI. The oath:
Hippocratic Oath for Connected Medical Devices
I will revere and protect human life, and act always for the benefit of my patients. I recognize that all systems fail; inherent defects and adverse conditions are inevitable. Capabilities meant to improve or save life, may also harm or end life. Where failure impacts patient safety, care delivery must be resilient against both indiscriminate accidents and intentional adversaries. Each of the roles in a diverse care delivery ecosystem shares a common responsibility: As one who seeks to preserve and improve life, I must first do no harm.
To that end, I swear to fulfill, to the best of my ability, these principles.
- Cyber Safety by Design: I respect domain expertise from those that came before. I will inform design with security lifecycle, adversarial resilience, and secure supply chain practices.
- Third-Party Collaboration: I acknowledge that vulnerabilities will persist, despite best efforts. I will invite disclosure of potential safety or security issues, reported in good faith.
- Evidence Capture: I foresee unexpected outcomes. I will facilitate evidence capture, preservation, and analysis to learn from safety investigations.
- Resilience and Containment: I recognize failures in components and in the environment are inevitable. I will safeguard critical elements of care delivery in adverse conditions, and maintain a safe state with clear indicators when failure is unavoidable.
- Cyber Safety Updates: I understand that cyber safety will always change. I will support prompt, agile, and secure updates.
Importantly, The Cavalry has a similar security manifesto for cars. The Five Star Automotive Cyber Safety Program shares the same key vectors of safety by design, third party collaboration, evidence capture, security updates, and segmentation and isolation.
Here’s a brief treatment I wrote on the concept of an Internet of Garments [IoG] and the notion of provenance which is a key effect of IoG implementation at scale.
Throughout history clothing has played the role of a medium signifying the wearer’s status, identity and group belonging. Clothing often acts as the first, and sometimes only, signifier of the wearer’s socio-economic status, occupation, class position, ethnic group, tribal affiliation, religious denomination, or subculture. As a piece of wearable media, clothes communicate this information through their shape, color, arrangement, pattern, the combination of garments, and even the nature of the fabrics being worn. For example, Mediterranean antiquity associated silk and the purple dye with royalty and high social standing, in the case of purple die due to its rarity and in the case of silk due to its unique provenance.
Similarly, Medieval Europe understood very well the role of clothing as wearable media, with sumptuary laws regulating in detail the clothing appropriate to one’s social status, and prohibiting well-off merchants from wearing clothing associated with the nobility. Even today, from corporate executives, to schoolchildren, soldiers, and prisoners, we rely on uniform clothing and a set pattern of garments to signal status and identity. In that context, our garments should be understood as always already talking about us, relentlessly and incessantly.
Importantly, the ongoing revolution in wearables and Internet of Things (IoT) related objects, is leading to the emergence of smart garments and a paradigm of connected clothing – an Internet of Garments [IoG]. The IoG involves scenarios in which garments might consist of all or some of sensors, advanced materials, antennas, memory, and processing power. Such garments inevitably become uniquely identifiable and capable of communicating with their environment, therefore transitioning from analogue clothing to computational media.
While the IoT ostensibly talks to you, for example through devices such as the Amazon Echo, the IoG primarily talks about you, for example through data stored in your garments. Every physical product in this new paradigm has a digital history, allowing consumers to trace and verify its origins, as well as attributes and ownership. Ubiquitous connectivity allows the precise mapping of production processes and the tracing of materials from animal to distributor and consumer – in other words, establishing provenance.
The notion of provenance stands for the process of establishing and authenticating a record of origin, as well as the logistics of production, distribution and usage of a given fabric. In the context of IoG, it stands for the garment’s entire life cycle across the supply chain, from the fabric’s prehistory with a specific animal (in case of wool) or collection of materials (synthetics), through its conversion into a garment, its travels through the logistical chain, its interfacing with a specific customer, and its history afterwards.
In the case of wool garments for example, this involves all available data about the source animal [date and place of birth, conditions of life], all data about the producer [location, labour practices, ethical treatment of animals, supply chain], all data about processor and distributor [location, labour practices, quality of process, supply chain], as well as the consumer [location, wearing patterns, etc]. Moreover, the ability to map and access at will logistical information about a product gives us a level of high provenance granularity acting as a guarantee of ethical and certified location, as well as ethical production processes.
The process can be visualized conceptually as consisting of two distinct phases: establishing provenance and authenticating it. In the context of the wool industry, the establishing phase allows a wool producer to map and follow the entire logistical chain from animal to distributor, while the authentication phase allows distributors and customers to continuously verify the provenance of a fabric or garment. Therefore, when viewed over time in the context of IoG, provenance acts both as an interface between producers and users, and as a marketing/semantic interface between different user groups. Importantly, in both of these roles provenance acts as a dynamic bill of existence or ledger for a garment.
In its role as an IoG interface between producers and users, this ledger offers an animal-to-shop perspective, and a way to inject ethical and sustainable production practices throughout the process. In its role as a marketing/semantic interface between different user groups, the ledger acts as a passport, certifying the provenance of the wearer within the context of an ethical standard and fashion statement/brand identity. Understood this way, when provenance is considered dynamically over a time period, what emerges is a reputation system based on the publicly available supply chain information, the quality and ethical positioning of the source materials, labour practices, etc. In that context, the concept of provenance should be understood in terms of expanding quantification and the emergence of a dataistic paradigm in wearables, as well as specifically in the garment industry and fashion.