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Facing the Truth of the Other

Tag: week 2

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‘Why are the digital humanities so white?’: considering the histories of race and computation

In this article,  Tara McPherson asks the very pertinent question, ‘Why are the digital humanities so white?’, considering the histories of race and computation; however, McPherson argues for a dialogic relationship between these histories, identifying parallels between them, and equally asking, ‘why American studies is not more digital’ and the potential benefits of this.

 

By analysing the designs of our technological systems that emerged in post-World War II, McPherson is able to consider how this computational culture has affected the shape of our discussions surrounding race. McPherson draws parallels between the digital world and the social world, focusing initially on the 1960s within the US, which saw the creation of operating systems such as MULTICS and subsequently UNIX, and which coincided with the civil rights movement. Despite the seeming lack of interrelatedness between the two histories, McPherson argues how they intertwine with and co-constitute one another.

 

This reading draws upon some of the questions raised in our discussions last week, regarding the appropriateness of certain digital artefacts in rendering quite sensitive topics, such as that of slavery. Similarly, McPherson argues how technologies from XML to databases are not ‘neutral tools’ and we need to be aware of how these origins in the digital can have huge ramifications in our social world, impacting the organisation of knowledge production that operating systems such as UNIX help to disseminate across the world.

 

Essentially, McPherson conveys how the racial organising principles that governed social relations in the United States at this time are reflected at the level of the technological organisation of knowledge; McPherson identifies an ‘epistemological shift’ that is relevant to both the digital and social world. Racial organising principles had material effects, as there was a tendency within the US to increasingly isolate urban black poor communities, for example in the cases of Detroit and New Orleans, and to subsequently neglect these cities. Furthermore, this material element is reflected rhetorically by the emergence of a ‘race-blind’ rhetoric, marking a shift from overt to more covert modes of racism, as indicated by the discourse of liberal ‘color blindness’. Thus, the organising principles of social relations essentially work to partition race off, to contain it; a similar logic is reflected in the structures of digital computation.

 

McPherson uses ‘lenticular logics’ as an analogy for the racial paradigms in the post-war era, delineating a lenticular way of organising the world; ‘A lenticular logic is a covert racial logic, a logic for the post-civil rights era’ . McPherson subsequently relates this to the design philosophies and cultures of computation noted in operating systems such as UNIX; the lenticular logic is paralleled with the ‘Rule of Modularity’ at UNIX. This structure for coding mimics the basic elements of the lenticular approach to the world, working to break a system into varying degrees of interdependence and to hide the complexity of each part behind an abstraction and interface (much like covert racism). This replicates the worldview that is evident in the separation and discarding of certain cities with high black populations in a way that doesn’t effect the ‘whole’.

 

McPherson’s analysis raises important questions that we must consider for the future, for we are already complicit in these modes of computation and forms of knowledge production, ways of envisioning and structuring the world around us. These principles of modularity are equally evident in the overspecialisation of universities over time. Thus, an increasingly interdisciplinary approach is paramount, as we need to develop shared languages and practices to bring together these two seemingly disparate fields, for computers and cultures are deeply intertwined whether we are consciously aware of it or not.

 

 

Bibliography:

McPherson, Tara. ‘“Chapter 9: Why Are the Digital Humanities So White? Or Thinking the Histories of Race and Computation”’. Debates in the Digital Humanities, https://dhdebates.gc.cuny.edu/read/untitled-88c11800-9446-469b-a3be-3fdb36bfbd1e/section/20df8acd-9ab9-4f35-8a5d-e91aa5f4a0ea#ch09. Accessed 25 Jan. 2022.

The Museum Online: Digital vs. Physical

Digital Humanists Matthew Battles and Michael Maizels conjecture that ‘the beginnings of modern art history, as a field, are inseparable from the technology—photography—that made such interobject comparisons possible’. Comparison is the key concept here; the ability to view two or more pieces of artwork in direct conjunction to one another can bring to light hugely interesting details which may not have been observed if the pieces had been seen in isolation. Interestingly, the period in which modern art history emerged is the same period in which the modern museum began to take shape: the nineteenth century. The early museum allowed for objects of historical or aesthetic significance to be seen in direct conjunction to one another by the public, whereas objects of such value had previously been designated only for the wealthy to purchase and display in their homes. Today, the museum’s purpose has developed, but still rests on the concept that it is beneficial for the public to be able to access and explore their own cultural heritage. With the advance of technology, the digitisation of museum collections is now a relative commonplace. National organisations and institutions such as The British Museum, The V&A, The British Library, and Royal Collection Trust all have significant portions of their collections available to view and explore online, often with accompanying data about the object’s location, condition, and accession or catalogue number, which could not be derived from looking at the physical object itself in a museum setting. At what point, then, is the physical artefact not enough? Is the digitisation of museum collections the future of how we interact with our cultural heritage? 

There are undoubtedly huge benefits to the digitisation of museum collections, of which the most important is accessibility. Making objects available to view online in high quality is not only an excellent way to facilitate research and interest in these objects for anyone with an internet connection, but it also opens up heritage to a much wider audience, particularly those of a younger demographic. Digitisation also makes the logistics of cataloguing and archiving much easier, photographs can be used as ‘surrogate objects’, as Battles and Maizels point out, which allows collections to be compared, organised, and sorted without undue risk to the objects themselves. Digital cataloging can also allow the object to be viewed in much greater detail than it could ever be with the naked eye, furthermore, photography allows for an object to be frozen at a point in its lifetime, after which damage or degeneration may occur. Thus, the digital version preserves the object in its present state, allowing it to be viewed in its superior condition, even after it may have deteriorated.

The benefits of digitisation are clear, but that does not mean there are no downsides. A digitised artwork has no sense of scale or physical impression. In many instances, seeing  a particular painting hung on a wall, displayed as it was likely intended to be seen by the artists, has the emotional or aesthetic effect that art is often intended to bring about. Furthermore, there are some art works – performance art or site specific art for example – which cannot be digitised. Additionally, the online archive, though vast and easy to navigate, must ultimately be maintained at its source, and the rapid speed of technological development may mean that without attendance, digital archives will cease to function at all. Finally, recent developments in conservation technology have allowed new insights into artworks and the artistic processes used to create them. The x-raying of paintings for example, can reveal the layers of paint used, details of the object’s construction, lines which were erased from the final piece, and artists marks invisible under normal conditions. Similar processes have been undertaken for historic clothing as well as paintings, as conducted at the V&A. The digitisation of collections has its benefits then, but it cannot detract from the essential place of the physical object in the museum collection.

There are instances, however, of the digital and the physical being brought together to work to the benefit of the museum in unison, without one detracting from the other. The metaLAB object map instillation in the Lightbox Gallery at Harvard Museum aimed to tackle this problem in which the digitised item, while fascinating and valuable, is no substitute for the original. Through a remote controlled interface, viewers could scroll through nearly all the objects in the museums collection, by clicking on a single object they could view all the associated raw code that comes with that object’s digital self, including information such as the number of page views for that object, the number of times it has been exhibited, and its physical location in the museum itself. Ming Tu, the museum’s technology fellow at the time, said: “We want to make this precious data accessible, meaningful, and playful to our visitors.” The idea of play is a huge draw for museums today. In a world where technology can bring us media in seconds and social app algorithms analyse our likes and dislikes to show us exactly what we want to see, holding a visitor’s attention in a museum setting is proving increasingly difficult. The metaLAB project allows visitors to explore the collection in digital and physical form, facilitating engagement in the physical collection as well as acting as an art instillation in and of itself: the digital archive has many uses.

So, is the digital museum the future? Probably not. While digitisation has revolutionised the way museums view, store, and navigate their collections, the physical object should, and likely shall, remain king. That being said, not all museum have the budget for such digital undertakings and many are at risk of disappearing altogether due to lack of visitors and funding. While digital cataloguing in the small scale is possible, the vast public databases linked at the start of this post are impossible for all museums to achieve, and as such, many collections remain hidden. Just as artworks in the pre-museum environment remained accessible only to the wealthy, digitisation of artworks is not something which is available to all.

 

Works Cited:

Springing to Light, Harvard Museum.,15 May 2015, [Accessed: 24th January 2022]

Matthew Battles and Michael Maizels, ‘Collections and/of Data: Art History and the Art Museum in DH Mode’ in Debates in the Digital Humanities 2016.

 

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