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Colleen and I have recently posted the second instalment in our series on archaeological media archaeologies to the Savage Minds blog. Here we explore the intersections between the disciplines of archaeology and media archaeology, point readers in the direction of current archaeologists and heritage specialists who are already engaging to some extent (often implicitly) with each, and then make overt the features of these disciplines that we believe to be particularly relevant to crafting robust futures for the analysis of media artefacts.

As we were joking with some of our close friends and colleagues, it seems an irony to be posting this blog entry simultaneous with an incident that we’ve had at the European Association of Archaeologists’ conference where much digital media was subject to burglary. But if nothing else, we’re carving out a method here to begin to deconstruct these media’s histories when/if they are recovered!

Read the post here: http://savageminds.org/2014/09/13/what-archaeologists-do-between-archaeology-and-media-archaeology/

Archaeologists doing media archaeology: A Memory Stick in the Mud by Gabriel Moshenska (thanks to Gabe for permission to reproduce here)

Archaeologists doing media archaeology: A Memory Stick in the Mud by Gabriel Moshenska (thanks to Gabe for permission to reproduce here)

What archaeologists do

This month I’m guest blogging for the one-of-a-kind Savage Minds anthropology blog, so rather than post to my own webpages, I’ll link you directly to my contributions on SM’s site. I have a line-up of posts planned – most written in collaboration with others – and the first has just gone live. Here you’ll find preliminary thoughts on the subject of ‘what archaeologists do’, which provide a preamble to a series of co-authored posts by myself and Colleen Morgan.

Colleen and I are experimenting with methods for excavating media objects, and over the next few weeks we’ll be documenting our progress live for your critique. I do appreciate you taking the time to read this work and provide your constructive feedback. Blogging for Savage Minds is a real honour for me, but it comes with a weight of responsibility that I find daunting. I can see the thousands of hits the site receives per day, and the often intense dialogue that accompanies each post. Your support and thoughtful commentary would be much welcomed & it would be especially nice to see other archaeologists and heritage specialists contributing to the conversations on SM.

Thank you for reading & following along in our efforts at testing out an archaeological media archaeology:

What archaeologists dohttp://savageminds.org/2014/09/03/what-archaeologists-do/

The Heritage Jam

Poster by Ian Kirkpatrick

(Note that this post was produced for the Day of Archaeology & has been re-blogged here.)

I’m oodles of days overdue in contributing to the annual Day of Archaeology (11 July 2014). The delay relates in part to what I’ll discuss below – The Heritage Jam – and in part to the fact that I’m simultaneously prepping to leave for fieldwork at Çatalhöyük on Sunday, finishing multiple articles and reports, and preparing for the adventure that will be the next five months of my life, wherein I’ll be abroad for my sabbatical (more on that another time!). But being late in writing this post has given me a bit of time to reflect—and most importantly, to collate reports from others—on the event that consumed my Day of Archaeology, not to mention all of the days leading up to it, and all of the days immediately after.

On 11 July 2014, supported by the Department of Archaeology at the University of York, and the Centre for Digital Heritage, we hosted the first ever international Heritage Jam. The Jam was a variation on the jamming sessions common in the gaming industry, where adhoc groups congregate for intensive periods of time to produce game prototypes. But instead of games, we were keen to put a spotlight on the many different media that comprise the portfolio of heritage interpretation – from illustration and art to moving-imagery and animation to photography and design to sound and tactile interventions. And instead of live in-person sessions only, we were keen to open up participation to both remote and local registrants, weaving together the online and offline worlds.

The Heritage Jam

Flo Laino and Julie Rugg discuss the York cemetery, gathering resources for the Heritage Jam

The Heritage Jam ultimately coalesced into a multi-part project, all of which is documented on our websiteblogTwitter and Facebook pages. The goal was for individuals or groups to create some kind of visual output (whose process of creation was also documented in a paradata paper) for upload to our online gallery and for physical display at the University of York. The entries were judged on a series of assessment criteria, and had to attend, in some fashion, to the theme of burial (literal or metaphorical, of humans or non-humans). For in-person contributors, we decided to focus the Jam Day efforts on a particular case study site—the York Cemetery—which was necessary to provide some focus to what was an otherwise vague directive (i.e., “work with an assigned group to make new interpretative materials”).

And our team created a series of multi-media resources to support understanding of that site, including videos, photos and compilations of archival records.

By my reckoning, the day was a success, attested to not only by the phenomenal outputs submitted by an incredible range of contributors, but also by the feedback we’ve received from those involved and those who’ve viewed the gallery, some of whom have documented the constructiveness of the approach & its outputs on their personal blogs & Day of Archaeology posts (see links below). Coupled with a specific social media use/evaluation plan that we’ve designed for the Jam, we’re analysing experiences and engagement with the project for a larger report that we’ll file at the end of the month. But the superficial numbers (which will soon be blended with qualitative data to provide a rich, contextualised understanding of participation) indicate that we had 92 registrants from most continents of the world, 17 official entries submitted by 37 contributors, 249 Twitter followers & 161 tweets, and 474 Facebook followers from more than 40 countries, speaking more than 30 languages, with a total reach of posts to over 6600 people. Given that we only launched the project in May, we’re pleased with the visibility it’s received—but more so with the quality of the entries, which are truly fantastic.

You only need to browse the entries in the gallery to see the remarkable talent that infuses the tiny proportion of the heritage sector that registered for the Jam. This is important, because there is ample evidence that creative experts working in the heritage sector are undervalued, underpaid, underestimated and often undermined. Part of the intent of the Jam was to expose the depth and breadth of expertise amongst the professional community, and the possibilities that come with actually investing in such expertise. My colleague Anthony has worked to summarise each contribution, and others have gone further, with the brilliant Archaeogaming blog (a forum for exploring video games as they intersect with archaeology) reviewing in detail the winner of the Remote Team Heritage Jam category – Tara Copplestone and Luke Botham’s Buried: An Ergodic Literature GameBuried (created with the open-source, nonlinear, interactive storytelling tool Twine) is ingenious, thoughtful, fun and sensitive, and I encourage everyone to give it a try. As Archaeogaming’s Andrew Reinhard writes, “Buried is both a game and not a game. It is a playable book, and one with exceptional replay value. Archaeologists and archaeology are both portrayed realistically, and at the same time are neither boring nor sterile, proof that archaeology can stand on its own without resorting to gimmicks or stereotypes…Buried is playful, but also provides plenty to discuss regarding what is a game, and how our personal experiences are brought to bear on choices made within this kind of media, and on this story specifically.”

Equally astounding is the winning entry for the In-Person Group Heritage Jam category: Stuart EveKerrie HoffmanColleen Morgan, Alexis Pantos and Sam Kinchin-Smith’s Voices Recognition. As Morgan summarises it on her and Eve’s joint Day of Archaeology post about the work, it was an effort “to create a cacophony in a cemetery — geolocated stories emanating from graves that would increase in intensity with the density of burials in different areas.” In true collaborative fashion, it drew upon previous experimental efforts by the great Shawn Graham in partnership with Eve, which Graham describes in evocative fashion: “I want to develop an app that makes it difficult to move through…historically ‘thick’ places…with a lot of noise when you are in a place that is historically dense with information. I want to ‘visualize’ history, but not bother with the usual ‘augmented reality’ malarky where we hold up a screen in front of our face. I want to hear the thickness, the discords, of history. I want to be arrested by the noise, and to stop still in my tracks, be forced to take my headphones off, and to really pay attention to my surroundings.”

This is exactly what Voices Recognition achieves in its prototype form, put together after a 30 minute trip to the York Cemetery and about 10 hours of intensive group work in a classroom at the university.

I have to admit that when the group presented their output at the end of the day, I was truly awestruck, so much so that it rendered me quite emotional. For it was a glimpse into what great things can be accomplished when you’re able to nurture the right context: an incredible idea (tested out previously with Graham) comes together with an incredible team of people (some of whom were strangers to one another), all converging here into something with a real and profound power to resonate. As I said to Morgan after the event, it was inspirational – and it really was; it made you want to learn how to do such work; it made you want to use the app; it made you want to join their team, and create with them, and be energised and motivated by their ideas, and to experience the cemetery through this lens that they invented right there, in the moment, on the Day of Archaeology.

These entries are just two of 17 that deserve your attention and perusal, so please browse through the gallery, and add your comments to the site or to our Twitter or Facebook feeds. There are contributions from around the world, articulated via a plethora of media, submitted by both new and established practitioners.

The Heritage Jam

Touring the York Cemetery for the Heritage Jam. Photo by Colleen Morgan

I won’t pretend that all the comments we got about the Jam were positive (although the vast majority were), nor that there’s no room for improvement. It was a massive amount of work; it depended on a team of 11 organisers; it required openness to creating things quickly, which means making mistakes and wrestling with practicalities and exposing one’s process, and hence one’s potential vulnerabilities and weaknesses; it demanded doing just as must as intellectualising, which can be problematic given how theoretical much extant ‘archaeological representation’ discourse is; and the in-person event hinged upon teamwork, which as any educator will tell you, can go horribly wrong—but, in the best cases, can equally blow you away in admiration.

In our effort to provide some definition to the exercise of heritage jamming, we did consciously choose to focus on a particular site – the York Cemetery – and this caused some concern around why we were privileging that environment. But archaeology has these tangible dimensions to it, and as much as we wanted to leave the Jam brief entirely open, we also wanted to create a project that knitted the material and the immaterial, the online and the offline, the tangible and the intangible, the process of abstract thinking with the real-world, concrete act of making.

To have eliminated the cemetery would have returned the event to the intellectual exercise that the subject of ‘visualisation in archaeology’ has long been. Moreover, to have deprived Jammers of the opportunity to visit the cemetery would have meant depriving them of a series of experiences—from the reflectivity that’s encouraged through walking, to the camaraderie and knowledge that are built through shared embodied engagements with a physical landscape. In her blog post about the Jam, Holly Wright of the Archaeology Data Service, speaks about of the nature of the cemetery, a breathtaking and deeply reverberating space which is barely known in the York community (despite the fact that it houses the history of much of that community). There is value cultivated for heritage spaces through both our analogue and digital—and our physical and intellectual—engagements with them. The cemetery provided us with a site to experiment with the weaving together of it all.

I’m proud of what we achieved through the Heritage Jam and I would encourage others to consider this format for their own work, particularly if you’re directing the outputs into larger, targeted, useable resources. The fleeting composition of the Jam belies a venture with a longevity to it that extends beyond the Day of Archaeology, so I hope you’ll keep your eyes on the project to see how it develops from here.

The Heritage Jam

Heritage Jamming at the University of York. Photo by Colleen Morgan, http://www.heritagejam.org

Detail of a storyboard produced by a team of heritage practice students at the University of York

Detail of a storyboard produced by a team of heritage practice students at the University of York

My 10-week heritage fieldschool for first-year undergraduates was launched at the end of April, and since then, we’ve been engrossed in its many elements, which (like all field training programmes) entail a major commitment of time and energy: more than 32 hours per week of making, doing, learning, revising, accounting and critiquing. As per last year, I designed the course to provide students with the opportunity to familiarise themselves with the full spectrum of heritage practice, from excavation and recording through interpretation, collections handling, audio-visual production, museological display and curation, to archiving, promotion, audience evaluation, reporting and critical self-reflection. The structure is similar to that from 2013 (read more here), but it’s benefited from a massive amount of feedback offered by the students themselves, by our many collaborators, and by generous members of the public and readers of this blog.

The students are documenting their process on group blogs, which you can access through the links below.

Head over Heels into Heritage: http://headingintoheritage.blogspot.co.uk/

Moving Forward into the Past: http://movingforward-past.blogspot.co.uk/

I continue to be amazed by the amount that can be achieved in such a short timeframe, and by the phenomenal progress demonstrated by these students who, just a few weeks ago, had virtually no experience with planning interpretative content, nor with audio-visual production and editing, archival research, blogging, presenting to non-academic audiences, or curation. We invite others to follow along as the next 7 weeks of their training unfurl and they evolve into filmmakers, exhibition designers, audience evaluators, promoters, event organisers, and digital media technicians. I’m really proud of their accomplishments, and I hope you might consider offering your constructive input on their outputs and experiences as we move forward.

This year’s fieldschool is particularly interesting for me, as it coincides with a larger personal research project (part of my PGCAP certification) that I’m doing on the efficacy of digitally-mediated pedagogy. I’ll be presenting on that research several times over the next couple of months, including at the Google Apps for Education (European User Group) conference, and the York Learning and Teaching Conference (please come along – there are some amazing presenters featuring at these events), and I’ll hopefully—fingers crossed—also be publishing some aspects of it in an exciting forthcoming issue of Internet Archaeology (more details soon).

In preparation for these outputs, I’ve been conducting 30-60 minute interviews with my undergraduate and Master’s students who’ve kindly agreed to give me critical feedback on their experiences of my courses. Honestly, I was overwhelmed by the enthusiastic response that I received from everyone when I emailed to ask for their time—nearly 100% consented to being interviewed, meaning that I’m now in the course of conducting these interviews and processing thousands of minutes of associated qualitative data. I’m very indebted to my students because they’ve offered me much food for thought—and some needed positive reinforcement too. Perhaps the most revelatory of these interviews so far have come from last year’s cohort of fieldwork students, because I can reflect immediately on the relationship between their experiences and my current cohort’s evolving experiences.

I’ll quote here from one such interview:

I think it really did [have an impact on my understanding of heritage]…Before, all year, we were learning a lot of the background of archaeology which was really literature based, so I think we all really enjoyed the module because you had the chance to be creative and think outside the box of what heritage and archaeology have been built up for you to be…[And] it gave me more confidence…gave me confidence to apply for internships, which I wouldn’t have done otherwise…[And] we produced something at the end which we were all really proud of…And also I talked to people outside our sphere of the degree course…What was great about it [the module] is that we were given the task…and we just ran with it. It was great to be given the opportunity to do what we wanted with it, and I think that definitely gives you ideas for the future…Definitely I take different creative experiences from it, and I’d use the ideas in the future…

I engage with digital media in my teaching because I think they have the potential to transform the research that we do, as well as our fundamental conceptions of the nature of archaeology and heritage studies themselves. These media can facilitate (and, of course, hinder) the pedagogical experience, but my concern is not so much their impact on teaching itself as the effect they can have on how my students practice, interpret, and create our field of enquiry in the future. If they leave the classroom feeling enabled, equipped and confident to test out these tools in different contexts, then I feel like I’ve made a constructive contribution to their professional trajectories—and to the profession itself.

Scholarly discussion of the creativity that is made possible through digital media work is recognised within educational (e.g., see Smith and Burrell 2013), media studies (e.g., see Gauntlett 2012; Losh 2012) and archaeological (e.g., see Morgan and Eve 2012; Richardson 2013) circles, but arguably among the latter the conversation is primarily driven by professionals speaking to other professionals or to the interested public, without the benefit of extensive and reflective student input. The digital humanities literature on ‘critical making’ or ‘building’ as a form of scholarship and training is more advanced (e.g., Ramsay and Rockwell 2012; Ratto 2011), and I am hopeful that my research (alongside the work of, for example, Shawn Graham, Terry Brock and Lynne Goldstein, among others) will offer an avenue to insert archaeology into that more substantial and influential line of thinking. At the same time, I am also hopeful that this work will contribute to and challenge the existing discourse on field schools/field work in (and beyond) archaeology, recognising the scope that creative, public, digital production has for narrowing the gap between theory and practice, and simultaneously empowering students.

I’ve much more to say on this topic, but I’ll save it for my talks and forthcoming publication! I’ll end by expressing my great thanks to all those who are supporting the students on this year’s heritage fieldschool, including my fantastic teaching assistants Claire Price and Katrina Foxton; the unparalleled team at the Yorkshire Museum – especially Natalie McCaul, Martin Fell and Mike Linstead; filmmaker Gavin Repton; my colleagues on the Star Carr Project; and the many experts who’ve taught the students either in person, via Skype, or by otherwise sharing resources, opinions and good practice – including Colleen Morgan, Simon Davis, Tom Smith, Sophie Norton, Teri Brewer, Joe Tong, Tara-Jane Sutcliffe, Don Henson, Angela Piccini, and Nicole Beale.

As anyone who does fieldwork knows, our investment is long, intense, and filled with highs and lows and innumerable blunders and miscalculations; yet the outcomes are deeply rewarding because of the friendships, creative breakthroughs, and collective ‘ah-ha’ moments that are generated through its collaborative, experimental underpinnings. Thanks so much for following along on our adventures.

References:

Gauntlett, D. 2011. Making is Connecting: The Social Meaning of Creativity, from DIY and Knitting to YouTube and Web 2.0. Cambridge: Polity Press.

Losh, E. (2012) Play, things, rules, and information: Hybridizing learning in the digital university. Leonardo Electronic Almanac 17(2):86-102.

Morgan, C., and Eve, S. (2012) DIY and digital archaeology: What are you doing to participate? World Archaeology 44(4):521-537.

Ramsay, S., and Rockwell, G. (2012) Developing things: Notes toward an epistemology of building in the digital humanities. In Gold, M. (ed.) Debates in the Digital Humanities, Open Access edition: http://dhdebates.gc.cuny.edu/debates/text/11. Minneapolis: University of Minnesota Press.

Ratto, M. (2011) Critical making: Conceptual and material studies in technology and social life. The Information Society 27(4):252-260.

Richardson, L. (2013) A digital public archaeology? Papers from the Institute of Archaeology 23(1):10, DOI: http://dx.doi.org/10.5334/pia.431.

Smith, C., and Burrell, A. (2013) Creativity in learning spaces: We can all gain! Paper presented at the University Campus Suffolk Annual Learning and Teaching Day, Ipswich, 5 July 2013.

I’m excited to announce that we’re planning to host an in-person and online event on digital media and visual ethics in conjunction with the next American Anthropological Association conference in Washington, DC, 3-7 December 2014. This is a bit of an experimental adventure for the Society for Visual Anthropology – and an extension of our long-running visual ethics panels – so we’re looking forward to developing it and watching it evolve over the next 9 months and into the future.

Details on the event are below. The deadline for proposals is 5 April 2014. Please email your proposals to me, and don’t hesitate to contact me with queries.

DIGITAL MEDIA AND THE PRODUCTION OF ANTHROPOLOGY: A DISCUSSION ON VISUAL ETHICS

Organizers: Sara Perry, Terry Wright & Jonathan Marion

More than ten years ago Gross, Katz and Ruby published Image Ethics in the Digital Age, a pioneering volume whose topical concerns – privacy, authenticity, control, access and exposure, as related to the application of visual media – are arguably just as salient today, if not more so, than in 2003. The ethical dimensions of image use within digital cultures are necessarily fluid and complex, driven by practical needs, institutional frameworks, related regulatory requirements, specific research and intellectual circumstances, not to mention individual and collective moral tenets. The nature of visuality itself has also been extended via digital technologies, therein further complicating our interactions with and applications of visual media. Ethical practice here, then, tends to be necessarily situated, depending upon recursive reflection and constant questioning of one’s research processes, objectives and modes of engagement.

This session aims simultaneously to expose practitioners to, and build a resource base of, visual ethics ‘in action’ in digital contexts. It relies upon two streams:

(1) an online forum hosted on the Society for Visual Anthropology’s webpages where, prior to the AAA meetings, contributors will submit short descriptions of the ethical dimensions of their in-progress or recently-completed visual/digital research. These will provide fodder for more extensive debate in:

(2) an open, live-streamed presentation and discussion session at the AAA meetings in Washington, DC in December where various contributors to the blog will present either on-site or via Google Hangouts, and contribute in real time to reflections/direct commentary on the online forum itself.

The former will provide a stable space within which ethical debates can be added to and developed in the lead up to, during, and after the 2014 meetings. The latter offers a concentrated opportunity to channel the collective wisdom of participants (both at the meetings and online) into the negotiation and rethinking of ethical visual practice in the digital world. 

Deadline:

For those interested in participating, please provide a brief description (max. 150 words) of the particular scenario or issue you wish to contribute to the session as soon as possible, and by 5 April 2014 at the latest. You will also need to indicate whether you plan on presenting in person or via Google Hangout at the AAA meetings in December. Decisions will be made by 10 April, and contributors will need to register for the conference via the AAA’s web-based system by 15 April. All correspondence should be sent to Sara Perry.

The session will take the form of a series of brief, 10-minute presentations by participants, culminating in an extended period of group discussion and debate. Contributors will be expected to submit content for the webpages by the beginning of September 2014.

Taking time to think

Still frame from a video interview used to inform “Crafting knowledge with (digital) visual media in archaeology”

Still frame from a video interview with K. Killackey – one of several artists working at the site of Çatalhöyük – used to inform “Crafting knowledge with (digital) visual media in archaeology”

I’ve been thinking a lot about time lately. I’ve been thinking about how I think, and the time I need to think, and the battle I have in safeguarding that time.

This issue has been on my mind for ages–it intersects with my research interests and features heavily (although relatively implicitly) in some of the publications and conference papers on which I’ve been working recently. What concerns me is that to create, to play, to invent, experiment, make, write, and do, takes time. Whether you’re a researcher like me, or a creative producer like those with whom I work and study, you need time to craft and hone your art. Yet time is so elusive. It is occupied by so many niggling and pernicious demands. It is always slipping away, and always disturbed by a perpetual series of tasks that leave you frazzled and longing for even just a couple of unbroken hours to think.

In my quest to understand the relation between time and creativity, and time and productivity, I’ve read a lot of disturbing things. This began when I was in Rochester in September and a colleague began to reflect on the connection between time and experimentation (he’s blogged about it here), which in some (often privileged) cases leads to innovation, and in others, harassment and deep, debilitating oppression. Then I was given a copy of Jonathan Crary’s new book 24/7. (I’m a big fan of Crary’s visual culture volumes, Techniques of the Observer, and Suspensions of Perception.) While I found 24/7 to lack some nuance and come across as overly deterministic in parts, Crary makes a passionate and worrisome argument about the “systemic colonization of individual experience”(52) by an increasingly unremitting pace that is destroying everyday life, and is now threatening to eliminate one of the only remaining times of respite: sleep. Crary talks about the consequent reduction of individuals into “a site of non-stop scrutiny and regulation”(32), and goes on to suggest that “24/7 denotes the wreckage of the day as much as it concerns the extinguishing of darkness and obscurity…24/7 is part of an immense incapacitation of visual experience…24/7 disables vision through processes of homogenization, redundancy, and acceleration”(33).

After reading Crary, everywhere I turned I saw a bleak tale about time. Philip Nel published a piece in Inside Higher Ed where he dissects the poisonous logic and structural systems that lead academics (but, really, people in general) to work so much. Then a friend referred me to Claire Shaw and Lucy Ward’s Guardian piece on the rise of mental illness in academia, which is here partly related to poor work-life balance. Then another friend posted a link to an article by Konstantin Kakaes in Slate about the “absurdist culmination” of academic evaluation and publishing expectations that both lead people to rush and over-produce written work, and allow nonsense articles to survive peer review.

The subject of time came to a head for me recently when one of my colleagues asked me what I actually do as a researcher. The question was well-meaning, but it made me sad to think that what inspires and motivates me intellectually—and what drew me into academia in the first instance—is perhaps invisible to everyone around me. It’s easy to see how this could happen. I direct 5 different undergrad and Master’s-level university courses, and instruct on 2 others, and these all have a necessarily general orientation, catering to those who tend to be new to the topics of museums, audiences, heritage practice, media, visualisation and quantitative and qualitative research methods. This means that I often have to instruct at a level of abstraction that only scratches at the surface of the meaty and provocative ideas that underlie the larger thematic areas. While this seems to be productive for students—who then find a thread that interests them and push off to explore its epistemic depths—sometimes it leaves me feeling lost and distanced from my own research because I don’t have the time to actually get into it.

My favourite class of the year, though, is the one that reminds me of what I’m passionate about. It’s part of my colleague’s Master’s course Analysis & Visualisation, and I have two hours to teach the students about the history and future of realism, photorealism and hyper-realism in archaeology. In what’s been a particularly difficult term for me with regards to teaching workload and lack of time, that two hours that I had a couple of weeks ago with these Master’s students proved an incredible reprieve for me. I could teach again about the specificities of visualisation in archaeology that have been my concern for the past 10+ years. And it also gave me the final propulsion to complete an article that I’ve been having to piece together in small chunks of time carved out over the last six months.

That article is an important one for me, not only because it’s for a forthcoming volume edited by the inimitable Robert Chapman and Alison Wylie, but because it brings together a series of theoretical tensions around visual practice (especially digital visual practice) that I’ve been trying to work out for a while now. What’s critical is that it’s impossible to sort through those tensions without time—without committing yourself to making time for thinking, and without the support and respect of others who help to protect this time for you.

The abstract of my paper is below. I’m interested in the devaluing of visual skill in archaeology, and the implication of visual practitioners themselves in this devaluing. Digital visualisation, for example, is often disparaged as being less soulful, less skilled and purportedly less meaningful than hand-drawn imaging in archaeology. But here I demonstrate the continuities between digital and hand-based crafts(wo)manship, and link this to the very long (at least half-millennium-long) history that visual producers have in pushing forward paradigm change across disciplines. I make the argument that visual production (whether digital or not) has deep consequences for the continued development and basic sustenance of archaeology. And to be ignorant of these consequences, I think, is to set the discipline up for obsolescence.

This chapter grows out of a larger project linked to my work at Çatalhöyük where I’ve been studying the nature of reflexivity as it’s played out among the site’s visual practitioners since the Mellaart era, but especially over the past 20 years. I gave a talk about these ideas at the Institute for Archaeologists conference last April 2013 (titled: Debating the legacy of postprocessualism: Visual reflexivity at Çatalhöyük, Turkey). There, I discussed the deleterious effects (which are somewhat ironic, given the 25-year-long excavation permit) of the lack of time and relentless, constant demands upon practitioners, and I ended with a proposal for a “slow archaeology movement” that would value time, rumination and the privileging and creation of spaces and methods to think. This built off of some conversations I’d had with colleagues at both Southampton and York about such a ‘slow archaeology’, and I’ve been keen then to see that the excellent Bill Caraher has separately begun to articulate some possible dimensions of such practice on his blog (here and here).

The topic of time and making time is one that I’ll come back to in the future, but I’ll end by saying that one of the most exciting things that’s happened recently is the institution of a new ‘Heritage & Play’ group here at York, which has been spearheaded by Colleen Morgan. As Colleen described it in our inaugural email about the initiative, the aim is “to creatively experiment with cultural heritage and expression. Each meeting is loosely structured around a topic, theory, or making session, but focuses on Play as a productive means to engage with heritage in a new way.”

What I see as at stake here is, to borrow from Crary’s (2013:92) discussion of the film La jetée, the “indispensability of the imagination for collective survival…a mingling of the visionary capacities of both memory and creation.” To put it differently, I think that it’s in these playful moments that the best and most important things come about: friendships, collaborations, ideas and inspirations. They are the breeding ground for intellectual revolution and change. And, as this is what I would argue is one of the principle mandates of the university system, I believe we need to invest some of our work time in actually making these moments possible. Our thinking depends upon it.

Perry, S. (forthcoming) Crafting knowledge with (digital) visual media in archaeology. In Chapman, R. and Wylie, A. (eds.) Material Evidence: Learning from Archaeological Practice. Abingdon: Routledge.

Archaeologists have long drawn on the skill of visual producers (e.g. artists, illustrators, designers, photographers, filmmakers, etc.) to enable and extend their expert practice.  The success of these alliances, however, is a matter for debate, as visualisers have often been consigned to the discipline’s sidelines, their epistemic credibility and relevance challenged even by the visual community itself.  Such tension is apparent with digital graphic producers whose craft skills, contributions to knowledge, and reliance on new technologies are not uncommonly subject to suspicion and misunderstanding.  Moreover, these producers are often unaware of the extant representational scholarship—a predicament that exposes them to critique and to the reproduction of foreseeable errors.  This chapter seeks to challenge the status quo and expose instances where practitioners are truly changing the nature of thinking. It considers digital reconstruction in action, tracing the collaborative knowledge-making process between artist and archaeologist, and by artist-archaeologists.  I aim here to demystify this process, and in so doing, speak both to best practice in the application of visual technologies and theory, and to the epistemic productivity of visualisation in archaeology overall.

Reference:

Crary, J. 2013. 24/7: Late Capitalism and the Ends of Sleep. London: Verso.

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