Glacial Time and Lonely Crowds: The Social Effects of Climate Change as Internet Spectacle

This paper is part of my larger project to underscore the significance of critical theories of mass society for the environmental humanities. I offer a reading of James Balog’s Extreme Ice Survey (EIS), in particular the time-lapse films of glaciers receding, which I argue present a unique example of what Guy Debord calls the ”tautological” nature of spectacle, its capacity to serve as its own evidence at the same time as it becomes a mode of relation among people. My questions concern the political potential of the EIS. As the effect of the real created by time-lapse technology locates itself in the optimistic promise of Internet community, what kind of collective relation is produced? My key interlocutors are Timothy Morton, who claims that ecological thinking effects a loss of authentic world, and Jonathan Crary, who argues that late capitalism robs us of shared time, thus precluding the possibility of organized resistance. I argue that, despite the unprecedented challenges faced by the ”we” that Balog’s project calls to action, the form of sociality produced by the technologies on which the EIS relies has its own political potential

Consensus, Dissensus, and Democracy: What is at Stake in Feminist Science Studies?

If feminists argue for the irreducibility of the social dimensions of science, then they ought to embrace the idea that feminist and non-feminist scientists are not in collaboration, but in fact defend different interests. Instead, however, contemporary feminist science studies literature argues that feminist research improves particular, existing scientific enterprises, both epistemically (truer claims) and politically (more democratic methodologies and applications). I argue that the concepts of empirical success and democracy at work in this literature from Longino (1994) and Harding (1996), to Longino (2002), Gilbert and Rader (2001), and Keller (2001) are not sufficiently critical, and fail to do justice to the truly revolutionary work done by feminist scientists. I offer the beginnings of an epistemology of dissensus (as opposed to consensus), using the work of Haraway (1978), Lyotard (1984), and Ziarek (2001). How would such an epistemology relate to feminist discussions of the possibility of democratic, responsible knowledge

Screen as Skin: The Somatechnics of Touchscreen Music Media

In this article I explore the way mobile music devices with touchscreen technology produce new somatechnical figurations that reshape emotional dynamics of music listening. Using research drawn from a cyberethnography of online users from Reddit.com, I argue that the changing relationships between the human-computer interface result in new affective schemas that expand and reconfigure how it feels to listen to music in a mobile setting. In particular, I focus on skin-on-screen contact in order to suggest that the screen acts as a reflexive surface producing intimate relations for the mobile listener. Touchscreens imply the relationship between skin on skin—the skin of our body (in particular the hands) against the skin of the screen. It follows that mobile touchscreen devices suggest a degree of sensuality—in the coming together of bodies, fluids and other organic materials which ‘stick’ to the touchscreen. Reading the mobile touchscreen player as a somatechnical figuration therefore suggests that the listening experience is developing along with the technologies that mediate music to the body in ways that continue to challenge our understanding of bodily borders and in ways that redefine what it means to feel the music. Therefore, the touchscreen-skin is a critical site of affective relations that dramatically reshape what it means to listening to music in a mobile setting; a private and intimate encounter between the user and their counterpart