I had some time to begin to develop the graduate research course I will teach in Design, Winter quarter 2017. This is a draft (and only a draft):
This graduate research seminar in Design intends to pose two interrelated challenges:
- First, if one can identify something as a problem for designers to address, then how come the discipline has not addressed it? In other words, with an eye toward history and society, this course asks you to place your concerns as a designer into a context as to why those concerns come to matter (“matter,” as in a matter of concern, but also physical matter, i.e. become tangible).
- Second, how can ‘research’ help elucidate why design has or has not resolved a certain ‘problem’? Put differently, through critical readings and discussion that address issues of (but not limited to) race, class, gender, disability, sexuality, and the past, we will explore what does (and, importantly, doesn’t) trouble the discipline of design. To do this, we will seek to theorize research itself in order to refine our methods of research.
Explained in a different sense, this course sets up the proposition that the production of knowledge is not a linear progression, and thus the kinds of certainties we are convinced about are, in fact, contingent; these contingencies relate back to how we go about deciding what can—and cannot—constitute research.
Or, as somewhat elucidated in the infamous words of Donald Rumsfeld, “(…)as we know, there are known knowns; there are things we know we know. We also know there are known unknowns; that is to say we know there are some things we do not know. But there are also unknown unknowns – the ones we don’t know we don’t know.” In his own perplexing imagination, what Rumsfeld accidentally was getting at was, at the core, that sensing an unknowability demands not only problematizing its other, knowability, but in effect, unknowability itself. He posed, in short, a puzzle about the nature of evidence or data, and how to go about collecting it.
A few additional key points… This course will also ask MFA students to think of design and research as two domains that continually co-make each other, never leaving one behind for the other, and thus, we will seek to trouble research through modes of thinking like designers, while also seeking to trouble design by subjecting it to research practices, understanding such practices in the broadest possible way we can.
To do this, we seek to look outwards; to research how designers have posed questions and sought answers, and in parallel, how different fields of knowledge go about performing research (and “perform” is another important keyword to think about, too). Students in the course will be expected to do both, such that they learn about the history of design and to read authors seeking clues to how they designed their research.
I don’t have the final readings for the course yet, but the long list includes an eclectic mix of theorists, historians, anthropologists, designers, artists, geographers, etc. The list includes Shannon Mattern, Reyner Banham, Stefano Harney and Fred Moten, Marisol de la Cadena, Hugh Gusterson, Minh Ha T. Pham, Alberto Corsín Jiménez, David Gissen, Anne Galloway, Arturo Escobar, Gilles Deleuze, Judith Butler, Sunaura Taylor, Anna Tsing, Alison Kafer, Orit Halpern, Natasha Dow Schüll, Keller Easterling, Shiloh Krupar, Simone Browne, Louise Amoore, Rashad Shabazz, Bruno Latour, Shannon Cram, Michelle Murphy, Mimi Thi Nguyen, Fred Turner, and Felicity Scott. Any suggestions for the long list are welcome.
My idea is to maybe assign two readings (or two modules of shorter readings, perhaps) and divide the class into two readings groups per week. We’ll have, then, two rounds of discussion and one group has to listen to the discussion of the other group, and take notes. Students will take turns submitting summaries and notes. The last segment of each week will be reserved for general questions and suggestions around the progress of student research projects.
The course will also include a workshop on human subjects protocols with someone from the Research office on campus. We will also discuss proposal writing. Students will develop their own projects and submit a final essay, which could be a draft section for their final thesis.
It is possible that there will be some field trips to research spaces on campus, but it is not a guarantee.
I am starting to prep a new course (new to me, but existing in the American Studies slate) on Technology in American Lives. I’ll teach this class in the Winter quarter, starting in January 2017.
I’ll post a reading list for the summer. The readings will serve a number of functions. They’ll help me prepare lectures and give me the context I need to teach the class, plus set up expectations and questions for discussion section, while giving the students some starting points if they want to pursue further research beyond the class reader. They will probably lead to other finds that will have to be added to the prep list, and ultimately serving as the bank from which to select the final course packet. The course is an intro level undergraduate lecture, so the final readings will be selected with this criteria in mind.
Technology in American Lives has been taught in myriad ways before and my version won’t be any better or worse than those. My own swing at it will doubtless reflect my personal background in the fields of architecture, geography (especially on critical militarization studies), arts, and media. I’m certain it will have many blind spots too.
Broadly, I want the class to expose the students –obviously– to the idea that technology is not a fixed ‘thing;’ that it is socially constructed and contested – and changing. And furthermore, I hope the class also inspires them to understand and question the role of the nation-state in simultaneously researching, producing, and ‘liberalizing’ (privatizing) technologies. UC Davis will also be an ideal place to see this in practice, especially in the world of food and ag research. I’m hoping that every week I can draw on a few local examples to help illustrate the issues raised in class.
At the same time, saying that something is “socially constructed” can be deceptive — the social labor embedded in making a technology, as Marx long ago observed, has to contend with the limits and possibilities of nature in the world; possibilities are not endless — e.g. flight has to deal with gravity, etc. etc. Furthermore, perhaps my main take away for the class is that just because something is socially constructed within given parameters in space, time, nature, and economics doesn’t mean that it is finalized. The given social appearance of a technology is not a zero sum game. Americans have created technologies under many rubrics of racial ideologies, gender determinisms, and accumulative goals, to name a few, and these rubrics have been and can be resisted. (Besides, the title of the class can be misleading; we may read a lot of authors who are not “Americans” but have important concepts and contributions on thinking about—and with—technologies and Americans).
Perhaps more challenging is the question of ‘What is an American life?’ This question opens up an inquiry into how a technology traverses the world through trade, media, and infrastructure. In fact, technologies traverse with and within human and animal pathways and bodies; an American “life” can thus be understood—biologically, philosophically, legally—in many ways. The course will ask the students to question their perceptions of borders, populations, and what is a body or a life, ultimately. And in the end, hopefully we can have a conversation about that pesky, little issue of power and how it is wielded (like, over which lives?). The idea here is that technologies can (probably) only operate through bodies. The effects of radiation, for example, were known because they were tested on thousands of bodies (such as Pedro Albizu Campos’, the Puerto Rican radical nationalist, imprisoned by U.S. occupying forces) – and weapons are not merely for an imaginative ‘threat,’ no matter the ideologies in their production; they exist in and through their use upon other bodies—and affect entire ‘lives.’
For the time being, my prep will be messy as I jump through a lot of “technologies,” their histories, and useful concepts to make sense of the social life of technology. I felt that a certain logic to the course could be obtained from tracing a technological arc from the earth to waste, traversing through many different spaces, including the atmospheric, the microbial, and the extraterrestrial.
I’ve decided to structure the first pass in the following draft format (this is not a final format for the course at this point):
INTRO – What is technology; what is an “American life”? Is American life a technology itself?
ELEMENTS – substances, pharma, air, heat, atoms and atomic tech
WORDS – printing, military communications, transmissions, radio, etc
IMAGES – colors, paints, the media, reproduction, images, films, etc
BODIES – sex, reproduction, race, food, accumulations, queering tech, mobilities (and velocity)
SPACES – prisons, elevators, navigation and sailing (ropes, sails, knots!), surveys, and land measure, CAD, outerspace
FORMS – construction tech (balloon framing), lumber, buildings, gardening
SURFACES – fabrics, textiles, glass, claddings, plastics
NUMBERS – algos, data, control, surveillance, populations
WASTE – E-waste, toxics, water, demolition, discards and discarded tech.
I’m pretty sure that each of these categories will include, on the one hand, historical and ethnographic works paired with, on the other hand, conceptual/theoretical texts that help interpret, critique, and deepen the case studies. Of course, the categories can be a little confusing, since larger issues—race and racisms, for one—will span many of the categories. I’ll also try to provide some supplemental materials, like podcasts, documentaries, and fictional works. We’ll see how it plays out…
Several people have sent suggested readings; I have a bunch of my own. My thanks already to folks like Braulio Agnese, Martha Bridegam, Alexandra Lange, Jacqui Shine, Aaron Wilcher, John Stehlin, and Vera Khovanskaya (among more that I am perhaps forgetting – sorry!). Also, much gratitude to previous instructors and TA’s, particularly Toby Smith and Xan Chacko, for their feedback. I’ll be posting in the coming days a reading list and rough schedule I want to have. Anyone is welcome to follow along and sent questions/comments.
*N.B.: WordPress for UC Davis has comments set to off and there’s no way to change it (fine with me); I’ll duplicate this post on Medium and comments can be posted there, as well as via Twitter.
It’s a type of forgetting the origin of [Amazing Grace] that then passes as a remembering: Newton’s salvation, which is not the salvation of the enslaved, but Newton’s own salvation—he’s caught in a storm and he survives it. Maybe he participated in the throwing overboard of enslaved people, but he survived the storm. So it’s both that memory and forgetting as they’re sutured. (my emphasis added)
For me, Sharpe is one of the main authors today with whom to think about the performativity of memory; about who and what memory is for; about memory’s mediations and representations; and, about visual culture and performance spaces, more broadly. In this passage Sharpe is critiquing Obama’s singing of Amazing Grace at the Rev. Pinkney funeral; Obama’s willful or perhaps apathetic neglect for the complexity of the song, both about memory and forgetting as “sutured” in the Black experience. Trauma and redemption are here together as resistant to any easy digestion by those who may want to expedite the post-slavery or post-racial moment in spaces of memory. But, importantly, this resistant form to facile incorporation does not make it any less difficult to bear the attempts to have it appropriated.
Another part of this interview I’ll paste here at length is about Sharpe reading Frank Wilderson on Baldwin and the making of Black suffering “visible, hearable and understandable to white people:”
Wilderson writes it’s “a painful essay in which Baldwin explains how he experienced, through beginning and ending his ‘friendship’ with Mailer, those moments when Blackness inspires White emancipatory dreams and how it feels to suddenly realize the impossibility of the inverse.” He goes on to write that “Baldwin’s condemnation of discourses that utilize exploitation and alienation’s grammar of suffering is unflinching: ‘I am afraid that most of the white people I have ever known impressed me as being in the grip of a weird nostalgia, dreaming of a vanished state of security and order, against which dream, unfailingly and unconsciously, they tested and very often lost their lives,'” etc. and he goes on to quote Baldwin saying, “There is a difference,’ he writes, ‘between Norman and myself in that I think he still imagines that he has something to save, whereas I have never had anything to lose.'”  I was thinking about this in terms of the language of what it means to suffer and tying that language of what it means to suffer to a refusal to continually try to make Black suffering visible, hearable, and understandable to white people. (my emphasis added)
So, to pick up with the previous quote above, Sharpe is talking about a compounded suffering. That is, if I follow correctly, a suffering of an alienation complicated by forced visibility, which is in many ways a central theme of her previous and highly necessary book, Monstrous Intimacies. The suture is non-representable. The coercion necessary to make something ontological into something visible is related to the truncated memory we read about in the previous. Sharpe is concerned with the toll exacted by the trauma of bearing these representations, as if this is all that white people would need to come to their senses.
Her next book, In the Wake: On Blackness and Being, will be out soon.
I wanted to give a quick heads-up that, at long last, one of my articles that took forever to publish has been released. This article reflects some of the work in my dissertation and book project, albeit much strengthened through the publishing process. I hope some of you can find it useful in your classes or research. I’d also like to think it’s an interesting story in its own right, even if not directly related to what you do! Not many people know that this uprising took place, or what it meant for anti-segregation struggles in the Bay Area during WWII (the subject of my book ms). The article was published in Landscape Journal, which I am very happy about. Although it took a long time, they did invaluable editing work and I received very helpful anonymous peer review comments. If you don’t have an institutional access, email me and I can send a PDF.
“Anti-memorials and World War II Heritage in the San Francisco Bay Area: Spaces of the 1942 Black Sailors’ Uprising,” published in Landscape Journal
This essay excavates a little-known uprising of black sailors in Vallejo, California, a World War II boomtown where, in late December 1942, African American Navy personnel rose up to resist racism and to contest segregation at the Mare Island Navy Depot. White personnel sent to put down the revolt shot at least two unarmed black sailors. I focus on one site of reported violence: a downtown intersection, a location and incident interpreted in a woodcut print by artist Frank Rowe. The image contrasts with the uprising’s invisibility within the downtown spaces of the city. Accordingly, this text introduces a different understanding of the design concept of the “anti-memorial” to describe this elusive site of oppression as a geographic space that destabilizes and de-territorializes readings of the World War II home front, concluding that the Vallejo anti-memorial is a limen between the existing spatial memory that conceals military oppression and its potential reclamation for justice.