As promised yon, RIDE Blog Carnival #3 is an open event. Here is what we agreed to some months ago: Carnival #3 will work a bit differently in that it will invite a wider set of possibilities. Whereas Carnival #1 and Carnival #2 will be guided by a set of questions, or a theme, Carnival…
I don’t think I’ve ever thought of all the ills connected to “the environmental unconscious of digital composing” until I read these articles. Each word added flesh and bones to my ignorance, and then ignorance turned to guilt, and guilt to perplexities. And then I could not stop thinking about how many people are actually…
My scholarship attends to ghosts. By this I don’t mean looking for literal specters (can the ontologically unconfirmed even be considered “literal”—and if not, what does that mean for the unseen?), but taking stock of the ways our bodies, discourses, histories, and narratives are haunted by other(ed) ways of knowing, being, and doing that have…
Han reflects on communal disruption in the wake of and addiction to digitalization from different perspectives, one of which is the role of corporeality in the conceptualization of community. The term “digital community” has redefined the directionality of human relationships. It reinforces the paradigm shift in human values, including freedom (p. 10), possession vis-à-vis access…
While reading Arola’s essay and her preoccupation with digital design and cultural materiality, I recalled Liboiron’s Pollution is Colonialism and how she also uses the metaphor of “Land” to agitate for cultural sensitivity. The two scholars tend to metaphorize “Land” as a cultural symbol of both the material and immaterial, including humans whose identities are…
Han (2022) says that analogue photographs are things because we take great care in keeping them safe. Sure, analogue, printed photos of a Kodak camera are probably kept in an album. As did my mom. She used to have a polaroid camera and it produced a couple of hundreds of “still” photos. I can see…
In Byung-Chul Han’s “Hypertext and Hyperculture,” he ends with the idea that “Re-theologization, re-mythologization, and re-nationalization are common reactions to the hyperculturalization of the world” (10). There is a suggestion that the hyperculturalization of the world will lead to a type of fundamentalism. Considering this was originally published in German in 2005, I feel it…
I am not sure what “The Garden of Forking Paths” is trying to accomplish, but I am interested in the contrasting views it seems to provide on our future and past. The narrator offers this advice to “soldiers and bandits,” “Whosoever would undertake some atrocious enterprise should act as if it were already accomplished, should…
he critical to post-human approach is based on the concept that memory is not additive, rather narrative: memories shape a changing story, while digital mediums operate only by storing data. Accumulation and addition, characteristic of digital data, displace the narrative essence of memory. Only narratives can imbue meaning and endure. The digital realm, governed by…
I once wrote about our reliance on depictions of greatness in the wake of failure. Because we’re prone to fail–and failure being verboten, nor accounted for all that well in our social systems, if at all–human beings must bounce back from failure. Bouncing back is hard. Heroes, however, make it look easy. The ease with…
In “Rethinking Repair,” Steven J.Jackson(2014) says: “what happens when we take erosion, breakdown, and decay, rather than novelty, growth, and progress, as our starting points in thinking through the use of nature?” (p. 221). Our curatorial approach departs from the assumption of a world in flux, defined by uncertainty, fragmentation, and impermanence. Rather than see…
