digital humanities in the anthropocene « bethany nowviskie

8/9/2019 Digital Humanities in the Anthropocene Bethany Nowviskie

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9/24/2014 digital humanities in the anthropocene Bethany Nowviskie

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But we are alsopossessed of a

knowledge that is

Bethany Nowviskie

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Published: Jul 10th, 2014Category: unfilteredComments: 16

digital humanities in the anthropocene

Tags: digital-humanities, embodied, speculative computing

[Update: I've made low-res versions of my slides and an audio readingavailable for download onVimeo, Alex Gil has kindly translated the talkinto Spanish, and Melissa Terras' wonderfulperformance is now upon the Digital Humanities 2014 website.]

And by-and-by Christopher Robincame to an end of the things, and was silent, and he

sat there looking out over the world, andwishing it wouldnt stop. A. A. Milne

Every morning, as the Virginia sun spills over the rim of the Shenandoah Valley, I dive into the waterof my municipal swimming pool and think of ruined Roman baths. On either end of the lane in which

I take my laps are blue tile letters, mortared just beneath the waterline by a craftsman of the centurygone by. I read two words as I swim back and forth: shallowand deep, shallow and deep.

Im here to give atalk that likewise wants to glide from shallows to depths in turn. My hope is to

position our workthe work of the DH community that has nurtured me with kindness for some 18yearsless as it is lately figured (that is, less as a fragmenting set of methodological interventions inthe contemporary, disciplinary agonof humanities scholarship) and more as one cohesive andimprobably hopeful possibility. The possibility is for strongly connecting technologies and patterns of

work in the humanities to deep time: both to times long past and very far in prospect. But Ill swim tothe shallows, toobecause, by musing about the messages we may attempt to send and receive in thelongest of longues dures, I mean also to encourage a searching and an active stance in DH, toward

our present momenttoward engagement with the technological, environmental, and ethicalconditions of our vital here-and-now.

I promised in my abstract a practitioners talk, and that is what you will get. Im not a philosopher or a

critic. Im a builder and a caretaker of systemsso I will attempt to bring a craftspersons perspectiveto my theme tonight.

To make plain the premise on which this talk rests: I take as given

the scientific evidence that human beings have irrevocably alteredconditions for life on our planet. I acknowledge, too, that our pastactions have a forward motion: that we owe what ecologists likeDavid Tilman call an extinction debtand that this debt will be

paid. As the frequency of disappearance of species leaps from its
http://elotroalex.webfactional.com/las-humanidades-digitales-en-el-antropoceno/https://vimeo.com/nowviskie/anthropocenehttp://nowviskie.org/tag/digital-humanities/http://nowviskie.org/tag/embodied/http://nowviskie.org/tag/speculative-computing/http://nowviskie.org/category/unfiltered/http://nowviskie.org/minor-arcana/http://nowviskie.org/teaching/http://nowviskie.org/research/http://nowviskie.org/editing/http://nowviskie.org/bio/http://nowviskie.org/http://nowviskie.org/http://nowviskie.org/http://www.nature.com/nature/journal/v371/n6492/abs/371065a0.htmlhttps://www.google.com/search?q=shenandoah+valley+beauty&source=lnms&tbm=ischhttp://dh2014.org/videos/community-plenary-lecture-bethany-nowviskie-read-by-melissa-terras/http://elotroalex.webfactional.com/las-humanidades-digitales-en-el-antropoceno/https://vimeo.com/nowviskie/anthropocenehttp://nowviskie.org/tag/speculative-computing/http://nowviskie.org/tag/embodied/http://nowviskie.org/tag/digital-humanities/http://nowviskie.org/category/unfiltered/http://nowviskie.org/minor-arcana/http://nowviskie.org/teaching/http://nowviskie.org/research/http://nowviskie.org/editing/http://nowviskie.org/cv/http://nowviskie.org/bio/http://nowviskie.org/http://nowviskie.org/


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sobering and rare.

What is a digital

humanities practicethat grapplesconstantly withlittle extinctions

and can look clear-eyed on a Big One?

background rate by a hundred to a thousand times the average, Iacceptdespite certain unpredictabilities but with no uncertain

horrorthat we stand on the cusp of a global mass extinction ofplants and animals, on the land and in our seas. We are here to live for a moment as best we can, to doour work, and to help our fellow-travelers muddle through their own short spans of timebut we arealso possessed of a knowledge that is sobering and rare. We, and the several generations that follow

us, will bear knowing witness to the 6thgreat extinction of life on Earth. This is an ending of things, abarring of doors, not seen since the colossal dying that closed the Mesozoic Era, 66 million years ago.

What does that knowledge do to DH in the year 2014? What does it do to our self-conceptionashumanities computing practitioners? It is certainly a reminder of common ground and shared fate. Canit speak to us, as increasingly loosely-coupled guilds of scholars working across disciplines; asarchivists and librarians; as guardians and interpreters of cultural heritage? Can it speak to us as

technologists, developers, and specialists in method and form; as researchers, administrators, students,and shapers and makers of all kinds? What responsibilities, for the DH community, does thisknowledge imply? What outlooks come more sharply into view?

I dont believe Ill fully answer these questions over the course of the next 40-45 minutes. Most of all,

I mean to ask themand to use them to draw together a kind of toolkit for the years to come. Soallow me to pose a few more questions, and to outline my talk in brief, before I really begin.

Tonight, Ill ask you to take to heart the notion that, alongside the myriad joyful, playful scholarly andintellectual concerns that motivate us in the digital humanitiesor, rather, resting beneath them all, asa kind of substratethere lies the seriousness of one core problem. The problem is that of extinctionof multiple extinctions; heart-breaking extinctions; boring, quotidian, barely-noticed extinctions

both the absences that echo through centuries, and the disposable erosions of our lossy everyday. Weedit to guess at a poets papers, long since burned in the hearth. We scrape through stratigraphic layersof earth to uncover ways of life forgotten, and piece together potsherds to make our theories aboutthem hold water. Some of us model how languages change over time, and train ourselves to read the

hands that wont be written, anymore. Others promulgate standards to ward against isolation and loss.With great labor and attention, we migrate complex systems forward. We redesign our websites andour toolsor abandon them, or (more rarely) we consciously archive and shut them down. DHers

peer with microscopes and macroscopes, lookingintothings we cannot see. And even while wedelight in building the shiny and the newand come to meetings like this to celebrate and share andadvance that workwe know that someone, sooner or later, curates bitsagainst our ruins.

What is a digital humanities practice that grapples constantly withlittle extinctions and can look clear-eyed on a Big One? Is itsocially conscious and activist in tone? Does it reflect the

managerial and problem-solving character of our 21st-centuryinstitutions? Is it about preservation, conservation, and recoveryor about understanding ephemerality and embracing change? Doesour work help us to appreciate, memorialize, and mourn the things

weve lost? Does it alter, for us and for our audiences, our globalframeworks and our sense of scale? Is it about teaching ourselvesto live differently? Or, as a soldier of a desert war wrote in last

autumnsNew York Times, is our central task the task of learninghow to dienot (as he put it) how to die as individuals, but as a

civilization, in the Anthropocene?

My plan for this evening is, first, to spend a bit of time defining the concept of the Anthropocene and

sharing some key ways it has been discussed by scholars and has entered the public consciousness. Illidentify two broad categories of popular and scholarly response to notions of deep time, extinction,and decline, and Ill introduce them by way of the provocations of two groups, twinned groups
http://opinionator.blogs.nytimes.com/2013/11/10/learning-how-to-die-in-the-anthropocene/http://www.bitcurator.net/


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made up of poets and scientists, philanthropists and preppers, scholars, technologists, artisans, andstorytellers. These are the Long Now Foundationand Dark Mountain. Ill then tell, but not necessarily

explicate, two small stories. My stories are about contemplating time by building for timefocusingon the problem of communication across millennia. I draw them from Fascist architecture and thepost-war field of nuclear semiotics. Finally, Ill conclude with some thoughts on the intersection ofdigital humanities methods, systems, projects, and values with these larger concerns. Ill identify a

few things that the DH community in particularmay be positioned to do, to enable, and to give.

Now, to go on: we like to toy with terms that might encapsulate our growing sense of responsibilitytoward and entanglement with the natural world. If human beings have become a geophysical force,

capable of impacting the very crust and atmosphere of the planet, and if geophysical forces becomeobjects of study, presences able to be charted over millions of yearsone of our many problems is anamingproblem. In 1992, journalist Andrew Revkin made a prediction: Earth scientists of the future[he said] will name this new post-Holocene period for its causative elementfor us. We are entering

an age that might someday be referred to as, say, theAnthrocene. After all, it is a geological age [hewrote] of our own making. In fact, an alternate form of the wordAnthropocenecoined by thebiologist Eugene Stoermer in the 1980s, won out, having been popularized through the early 2000s byNobel Prize-winning chemist Paul Crutzen. In 2008, the Stratigraphy Commission of the Geological

Society of London took up the question of whether the Anthropocene should become officialnomenclatureresting alongside the Pleistocene and Holocene in a system of chronology thatmeasures not spins around the sun, but geologictime: the complex chemical, elemental, magnetic, and

other bio-physical signals we glean from layers of rock. Work that only you TEI folks in the audiencecan trulyappreciate remains underway, among the relevant international standards bodies. One pointof disagreement and discussion rests in where, exactly, far-future geologists and alien paleontologistsmight drive the Anthropocenic delimitera marker that, for rockhounds of our day, is a literal

Golden Spike. Will they detect the startling isotopic signature of 20thcentury atomic bombs,evident in all our teeth and bones? Will they note chemical and mineral tracesacid and sootorcoal miners physical perturbations of the earth dating to the Industrial Revolution? Or will the

Anthropocene begin in the microscopic fossil record of the spread of agriculture, some 8-10,0000years ago? Who knows? Its all the blink of an eye, and well be long gone.

But the idea that the impact of humans on the natural world is markd and measurable, so much so

that it might be named, is not particularly new. In 1873, the Italian geologist and priest AntonioStoppanisuggested that our technologies, infrastructures, and patterns of land use had createdfundamental changes in Earths systems, propelling us into what he called an anthropozoic era.

Stoppanis concept was quickly picked up by George Perkins Marsh in a revised edition of his 1864ecological treatise,Man and Naturere-titled straightforwardly, The Earth as Modified by HumanAction.

R. L. Sherlocks 1922 volume,Man as a Geological Agent,offers an early warning of globalanthropogenic climate change due to excessive use of fossil fuels which, as the Foreword to the bookputs it, will surely result in an unwelcome change in [mans] atmospheric surroundings. This shouldprompt him, [I further quote] to pause to consider whether his use and alteration of the crust of the

earth itself are forfutureas well as for present advantage (7-8). Im charmed that Sherlock is able topresent such a prescient warning at the same moment he can also entertain lessons offered us by adeclining civilizationon Mars. The Martians are introduced as our elderly near neighbors whosebattle [he writes] with Nature has been on a much more gigantic scale than Mans conflict, and

whose wasted, arid planet is branded with the futile engineering works of the great canals (374). Butmost of all, I wanted to pause to introduce this book to you because it touches on themes to which we

will return.

First, this cheerful sentiment. Truly it would seem as if Man strews the earth with ruin. But thisconclusion is too flattering to human vanity. Mans most permanent memorial is a rubbish-heap, andeven that is doomed to be obliterated (343). Ladies and gentlemengeology! I wont actually gloss
http://www.rc.umd.edu/editions/poets/texts/childeharold.htmlhttps://archive.org/details/manasgeologicala00sherialahttp://www.biodiversitylibrary.org/bibliography/13865#/summaryhttp://en.wikipedia.org/wiki/Antonio_Stoppanihttp://en.wikipedia.org/wiki/Global_Boundary_Stratotype_Section_and_Pointhttp://books.google.com/books/about/Global_Warming.html?id=LnY2wfjdKTAChttp://dark-mountain.net/http://longnow.org/


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Lets frame thesestruggles with the

tale of twocollectives.

this bleak passage right nowbut want to point out that depressing you so deeply is my way ofmaking sure Im never on the big stage at a DH conference again. (Ill be an ancient old lady, one day,

in the running for a Busa Award, and someone will say, Yes, but you remember Nowviskie atLausanne!) We will return, later on, to the notion of the obliteration of our most permanentmemorials.

A second quotation is the one Ill build from immediately. Sherlock, interested in the whimsical bursts

of human influence seen against the usually more continuous sweep of Nature, writes: Perhaps the

most difficult, and at the same time the most interesting, problem that arises is the relation betweenMans psychology and his geological activities. His most profound interferences with Nature have

their origin in his thoughts. (347)

Above all, the intellectual uses to which the Anthropocene label is currentlyputby 21st-century

climate scientists, historians and eco-critics, by philosophers, politicians, activists, and artistshaveto do with this relation, called out in 1922: the relation between the changeable psychology of peopleon the one hand, and the practices that lead to their geologically-detectable activities, on the other.You know our contemporary battles around climate science well, and understand their stakes, so I will

not rehearse them hereexcept to recommend to you the substantive work of our opening speaker,

Bruno Latour, who meditates in a numberof pieceson the Anthropocene as a concept powerfulenough to challenge the longstanding philosophical separation of humans from Natureand to jar usfrom a curiously modern political paralysis. But more, tonight, than in conceptions of the tenuous

relation of politics to reason, I am interested in the rhetorical, technological, aesthetic, and deeplypersonal, sometimes even sentimental struggles brought into focus by the Anthropoceneand howthey prompt us to position the work of the digital humanities in time.

Lets frame these struggles with the tale of two collectives. Thefirst is the California-based Long Now Foundation, which hasundertaken an ambitious, interconnected set of projects meant topromote long-term thinkingverylong-term thinking. The Long

Now was established in 1996 by Steward Brand (hippie WholeEarth Catalogeditor and founder of the WELL), by computerscientist Danny Hillis, and by experimental musician Brian Eno,

among others. In fact, members of the Long Now would have mesay that it was founded in the year 01996, a way of writing dates that presently accommodates afurther 97,985 years. To put this into perspective50,000 years before the Long Now runs out ofdigits, Niagara Falls will have eroded its remaining 32 kilometers to Lake Erie. That communion will

occur a full 30,000 years after, according to one lexico-statistical model, the point at which humanlanguages will have retained only one percent of their present-day words. By the time the Long Nowhas a Y100k problem, the constellations you recognize will be gone from the sky. I lay this out to

make the point that Long Now folks embed a puckishly provocative optimismin everything they do.But most of their efforts target the more modest timescale of 10,000 years, about the length of humancivilization thus far. Among the best-known of these is the Rosetta Project, a scheme to gather up anddocument over 2,500 human languages, some 13,000 page images of which have been

microscopically etched onto pretty, 4-inch nickel disks. A gigantic, imperceptibly-moving Clock ofthe Long Now, another project, is currently being installed deep inside a mountain in West Texaswith a duplicate planned for the Nevada desert, to be planted under a grove of 5,000-year-oldbristlecone pines. Brian Eno designed the clocks combinatoric system of chimesa mechanical

computer that will ring out 3.5 million different melodies over the centuries. Why would anyonebuild a Clock inside a mountain with the hope that it will ring for 10,000 years? write the Long Now.

They answer: Just so that people will ask this question. Their latest ventureis a chic San Franciscobar, library, and salon, for conversations about long-term thinking. There are TED talks.

Contrast this with the Dark Mountain Projectfounded in 2009 by Dougald Hine and PaulKingsnorth, a couple of 30-something British writers and disillusioned environmental activists who
http://dark-mountain.net/https://longnow.org/interval/http://longnow.org/clock/http://rosettaproject.org/http://longnow.org/http://www.bruno-latour.fr/node/535http://rs.resalliance.org/2013/03/22/bruno-latour-thinks-about-the-anthropocene/comment-page-1/


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Im kitting out atoolbox we will

need.

crowd-funded the printing of a manifesto. Their pamphlet, inspired by the American poet ofinhumanism, Robinson Jeffers, was titled Uncivilisation. It urged readers to looknot to the far

future, but steadily on ourpresentmoment of material contraction, ecological collapse, andcivilizational decline, with an eye toward the dissolution and final failure of deeply ingrained myths ofprogress. What comes after the end of the world?they asked. And if the stories weve toldourselves, about dominion over nature, manifest destiny, liberty and advancement and ease, are the

things that brought us to this statewhat kind of story-telling can usher in a new way of life? DarkMountain speaks not to policy-makers and technocrats, but to writers and artistsasking them to drop

all pretense about the perfectibility of our technologies and our capacity to stave off disaster, andinstead use their craft to help audiences come to terms with [quote] the unraveling of the world.

Uncivilisationstruck a nerve, and it wasnt long until an annual compilation of writing appeared,alongside several summers of open-air festivals held in Hampshire and Wales. Dark Mountain haspulled back on carnivalesque events, but nonetheless makes the news, now, with increasing

frequency, and publishestwo print books a year. I read them at the beach.

I introduce these groups to you Dark Mountain and the LongNowas a kind of shorthand for two classes of scholarlyconversation that they in fact rarely cite or engage with, but of

which they still seem a part. Maybe its the Zeitgeist. Somethingin the air. Theyre a way for me, tonight, to orient and condensethe scholarship that informs our theme. So bear with me for a

moment through a little lit review. Im kitting out a toolbox wewill need.

So. Long Now and Dark Mountain. Theyre not exactly deep time vs. the ephemeral and experiential

nor are they exactly about careful manufacture and how the machine stops. Theyre not neatlyabout hope vs. despair, either. But when, in an edited collection on post-environmentalism and theAnthropocene, Latour urges us to love our monsters, that is, to take a page from Frankenstein(hereon the shores of Lake Lman), and invest in more systematic management of the technologies we

have createdwhen he tells us that hope lies in putting as much care into the stewardship of ourdisquieting tech as we put into its creationits a call for long-term thinking and a constructive,continuing Long Now. The environment, Latour writes, should be even moremanaged, taken up,cared for, stewarded; in brief, integrated and internalized in the very fabric of the polity. On the other

hand, when technology governance expert Steven J. Jackson submits, in a recent essay calledRethinking Repair, that we require broken world thinking, hes on the slopes of Dark Mountain.Jackson holds that individual acts of maintenance, disassembly, and repair are ever-present in our

interaction with technology, as quietly hopeful and generative deeds, but that they are occluded by aprivileged cultural rhetoric of innovation, development, and design. He calls for more thoughtfulengagement with the notion not so muchof making things, but of fixing them, repurposing them in

their diminishment and dismantlementnot of making new, but of making do, and of therebyengaging what he calls an ethics of mutual carewith each other, the world around us, and with the(quite literal) objects of our affection. This is a source [he says] of hope and resilience and its away of being in space and time thatI observehas deep feminist roots.

The postcolonial eco-criticism of Canadian literary scholar Susie OBriensimilarly advances anagenda of empathy, but complicates Jacksons lauding of resilience manifested in acts of repair.Her recent paper, The Downside of Up, and a later piece on edgework and resilience theory inArundhati Roy, show how comfortably the concept of resilienceof bouncing back, of being flexible

and adaptable as a measure not just of ecological fitness, but of a kind of moral worthinesshas

aligned with the ideals of neoliberalism: constant volatility, strategic dynamism, deregulation, andthe consequent dismantling of environmental and social welfare programs. Today, we seek resilientcities, resilient infrastructure, resilient employees. Its a seductive term. But reflect how easily, as

McKenzie Wark writes in a recent post onHeidegger and Geology, resilience becomes governmentunder conditions of constant apocalypse something to be endured. What would constitute a
http://www.publicseminar.org/2014/06/heidegger-and-geology/https://mcmaster.academia.edu/SusieOBrienhttp://sjackson.infosci.cornell.edu/RethinkingRepairPROOFS(reduced)Aug2013.pdfhttp://thebreakthrough.org/index.php/journal/past-issues/issue-2/love-your-monstershttp://en.wikipedia.org/wiki/The_Machine_Stopshttp://dark-mountain.net/stories/http://dark-mountain.net/about/manifesto/http://en.wikipedia.org/wiki/Robinson_Jeffers#Inhumanism


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resilient digital humanitiesand do we really want to know?

Historian Dipesh Chakrabarty, in a pivotal article called The Climate of History, argued that the

Anthropocene unsettles received notions of freedom and emancipation. These are deeply embedded inthe Enlightenment and post-colonial narratives that continue to shape our institutions and technologiesfor good and illthose very myths of progress and ease against which Dark Mountain calls forcounter-tales. Liberty is an intellectual framework, he says, that was thoughtlessly energy-intensive,

that overlooked its own costs. Marisa Parham (of the 5 Colleges DH Consortium) never references

Chakrabarty, but sees those costs instantly in the trans-Atlantic slave trade, when she looks at anhistorical data visualization created by DHer Ben Schmidta visualization the popular press latched

onto and labeled A Map of Nineteenth-Century Shipping Routes and Nothing Else. Parhamsbeautifully nuanced short post is called Black Haunts in the Anthropocene.

Eileen Crist, who works in animal studies, objects to the very concept. Her essay On the Poverty of

Our Nomenclature attacks the egocentrism of the Anthropocene label. For Crist, the one conceptualfreedom naming the era for ourselves denies, is the freedom to disengage: radically and voluntarily toscale back our human presence. Similarly, Brian Lennon, who considers ecological questions in theframework of scholarly labor, suggests we resistby understanding timeas the medium of humanities

research, in so far as time itself [I quote] brings all worldly striving to extinction (189). Time istherefore the thing we should protect and conserve. The freedoms we imagine for digital scholarship[Lennon writes] are in the end perhaps merely productive efficiencies. To address the ecologicalimpasse we now face is not to demand some productive new critical-theoretical innovation so much

as some restraint of mechanized production. This would constitute a needed re-evaluation ofourselves as we are accustomed to work (186).

To take a final look at the themes arising through the Long Now and Dark Mountain, Ill return to one

of the questions with which I began. What does it mean, I asked you, to witness mass extinctiontheend of so much worldly striving? What could, or shouldit mean to us, or motivate us to do? John C.Ryan, a scholar of the cultural history of Australian flora, emphasizes emotional and aesthetic losses,

which he says have only been minimally articulated in the [scientific] literatureall those colours,sounds, smells, behaviours, and relations, the absence of which leave our sense worldsimpoverished. If its true, as the Indian anthropologist Shiv Visvanathanhas written, that sciencehas no mourning rituals,then Ryan might well seek consolation in poetic inquiry alongside botany.

But this, he writes, requires a [real] framework and actual modalities for mourninga productiveaesthetic, in the truest sense of Dark Mountainthe development of which could be a special task forthe digital and environmental humanities in our time (52).

Thom van Dooren and Deborah Rose, of the Extinction Studies Working Group, agree. (This is agroup, by the way, that includes Professor Donna Harawaywho more commonly appears in DH

talks as a cyborg, rather than a goddess.) Rose and van Dooren take on the final Long Now project Illmention, in a sharp presentation made last year to the Royal Zoological Society of New South Wales.

Like Ryan, they see our primary cultural task as simply to grievein their words, to dwell withextinctionbecause grief changes us, and only deeply profound internal change will create thefoundation of a sustainable and informed response. Van Dooren and Rose are responding to Reviveand Restore, the Long Nows new effort to coordinate a DeExtinction Movement. This project

supports the genetic engineering of endangered species (altering them physically to become moreresilient in the Anthropocene) and the cloning and wholesale re-creation of extinct onespassengerpigeons, wooly mammothswork that founder Stewart Brand promotes as genetic rescue.

Revive and Restore is entirely different in character from the Long Nows Rossetta Disk and Clockprojects, which originated almost two decades ago. It is not about an aesthetic provocation to morecareful long-term thinking, but rather about doing something, maybe anything, right now. In a TEDtalklast year, Brand posed the question of how [the history of human-driven extinction of animals]

makes us feel, and how it is that we ought to orient ourselves in relation to it. Van Dooren and Rosequote the talk: Sorrow, anger, mourning? [says Brand] Dont mourn [he says]organize. I watched
http://www.ted.com/talks/stewart_brand_the_dawn_of_de_extinction_are_you_readyhttp://longnow.org/revive/http://extinctionstudies.org/http://thomvandooren.org/2013/11/02/keeping-faith-with-death-mourning-and-de-extinction/http://en.wikipedia.org/wiki/Shiv_Visvanathanhttp://sydney.edu.au/arts/publications/philament/issue15_pdfs/RYAN_Why%20Do%20Extinctions%20Matter.pdfhttp://bitfragment.net/blog/real-time-historys-disquiet/http://environmentalhumanities.org/2013/11/03/provoked-discussion-on-the-poverty-of-our-nomenclature/http://mp285.com/black-anthropocene/http://io9.com/a-map-of-19th-century-shipping-routes-and-nothing-else-1495012998http://www.jstor.org/stable/10.1086/596640


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What we speakmay be our darkest

sin.

it. Well, [he whips up the crowd] do you want extinct species back?Do ya want extinct speciesback? They burst into applause.

Perhaps we have become cautious enough of the unintended results of our technological solutions tolook concernedly on a DeExtinction projecton the careless creation, one might fear, of too manymonsters to love. Simply dwelling with extinction, though, in the Dark Mountain sense, seemsprofoundly bleakand potentially without end. What are we left with?

Let me hang two masks on the wall. Both are apotropaic.

Mask the First. The strange, speculative subfield of nuclear semiotics came into being in 1981, when

the US government and the Bechtel Corporation, builders of the Hoover Dam, commissioned a taskforce. Its goal was to diminish the likelihood that, over the course of the next ten thousand years,some unlucky band of human descendants would blunder into a planned underground repository forradioactive waste. Two major reports emerged from this effort. The first, authored by the linguist and

semiotician Thomas Sebeok, is famousfor proposing the creation of an atomic priesthood, a hieraticcult that would be devoted to protecting and transmitting knowledge about the site. A later groups1993 reportincludes sketches of threatening-looking earthworks, a jagged field of thorns, Rosetta-stone warnings, sad-face pictures, and so forth. Their proposed signs and structures were meant to be

clear: This is not a place of honor. Dont dig here. But of course, what could be moreenticingtofuture archeologists than an utterly unique, monumental, and terrifying ruin of the lost civilization ofthe Americas? An architecture of admonition seems doomed to fail. More imaginative than the

official reports was a special issueof the GermanZeitschrift fr Semiotik, which, inspired by theproject, made a call for alternate proposals and published a cluster of them in 1984, including a shortpiece by Sebeok. Berlins Phillip Sonntag proposed to put the message somewhere safe: on the face ofan artificial moon. The Polish sci-fi writer Stanislaw Lemsuggested that information about the site be

encoded in the DNA of flowers planted in the earth above. But two French researchers, Bastide andFabbri, win the Dark Mountain prize. They proposed creation of a breed of catsStrahlenkatzewhose fur would change color when exposed to lingering radioactivity. Storytellers, artists, and

songwriters would be recruited to seed in every culture, everywhere, a viral set of fables and legendsabout the bad things that happen when your kitten turns blue. The collection closed with two essays,by Susanne Hauser and Marshall Blonsky, sharply suggesting that effort might be better spent ondisarmament and reduction of nuclear waste in the first placeand stating that the question itself

(perhaps like this talk) reflects a condition in which a disintegrating late capitalist society [I quote]seduces its elite into projecting its own insecurity on the future of mankind.

Second mask. In 1934, Adolph Hitler asked his state architect,

Albert Speer, to design a permanent structure to replace thewooden tribunal at a zeppelin landing field in Nuremberga

place that was to become the infamous Nazi Party rallyinggrounds. Speer knew Hitler was inspired by classical architecture

and jealous that the ruins dotting Italy suggested a certaincontinuity of Mussolinis regime with the great empire of Rome.

Perhaps himselfinspired by a paintingcommissioned by 19th-century architect Sir John Soane, of the

then-new Bank of England, Speer ultimately presented Hitler with more than one image of thefinished building. He offered a second sketch, of the Zeppelinfeld a thousand years henceruined,ivy-covered, yet recognizable and perhaps lying in wait to inspire a Fourth Reich to come. His

ministers were scandalized at the architects memento mori, but Hitler loved it, and Speer laterdeveloped and described the idea as a Theory of Ruin-Value, henceforth taking care only to use

building materials that would crumble picturesquely. I offer this, like the irradiated Strahlenkatze ofnuclear semiotics, as an instance of our common drive to communicate across millenniawhether we

grasp the fact, or not, that what we speak may be our darkest sin.

And perhaps that explains all our human striving toward a label for the Anthropocene: the hope
http://www.worldcat.org/title/erinnerungen/oclc/621236668http://www.soane.org/collections/soanes_london/bankofengland/8http://books.google.com/books?id=xx3h7nJssvcChttp://en.wikipedia.org/wiki/Stanis?aw_Lemhttp://www.semiotik.tu-berlin.de/menue/zeitschrift_fuer_semiotik/zs-hefte/bd_6_hft_3/http://www.wipp.energy.gov/PICsProg/Test1/SAND%2092-1382.pdfhttp://www.osti.gov/scitech/biblio/6799619


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We have reason forhope, and for

confidence in ourgifts.

against hope that we willleave material traces, even knowing that so many are traces of transgression.Maybe its also whyin a recent talk on retreating from academic turf wars to turf itselfFinnish

media theorist Jussi Parikka reminds usthat the materiality of modern info tech sinks its commonroots deep below, in toxic metals in the earth.

Given all thisthe broader scientific, historical, and speculative lenses through which we viewourselves in time, and the climate of extinction that surrounds our workwhat are our best, shared

hopes for DH? What tasks and projects might we take up, or tie in? What are our functionsor, if you

prefer, our vocations, now? I want us to use the seriousness of this moment to draw ourselves togetherwith compassion, solidarity, and smartsas an international, multi-disciplinary, and self-consciously

inter-professional communitymindful of everyday extinctions and of the complexities of contendingwith them, cautious of the darker sides and callings of our drive to communicate in deep time, and yetfilled with benevolence and hope.

I think we have reason for hope, and for confidence in our gifts.Ill spend my last minutes with you enumerating some of the moreimportant of theseboth our successes and places where werestill scoping out needed work. (And forgive me for not associating

individual names with the bulk of the projects Ill allude to: intypical DH style, most are team-based, some crossing institutionaland national borders.)

First, the digital recoveryof texts, objects, and traces of human experience thought long since lost totime. Here (from the outside, at least), DH accomplishments look magical: from the Great ParchmentBookof 1639, a brittle wad since the Guildhall fire over two centuries ago, and now unfoldedvirtually and legible againto the Herculaneum papyri, last unfurled on the slopes of Mount

Vesuvius and flash-fried into charcoal briquettes in AD 79slowly opening themselves up through x-ray micro-CT and multispectral scanning. Projects in prosopography give us a stronger sense of

common lives from the Byzantine worldto the 19thcentury, while computer-assisted approaches to

paleographybecome ever more deeply humanistic and hermeneutic in character. We simulate andmodel (calculating, say, the way that light fellinto a long-gone Roman villa on a winters day, orseeking lost cities by reading HomersIlliadthrough GIS). And we explore our recentpast with

media archaeology and forensics done on born-digital resourcesactivities which themselves informsteady advances in the field of digital preservation. Resurrection can be grisly work. I think we cometo understand extinction better in our struggles.

Next, big data and the longue dure. If its true, as Rebecca Solnit writes, that people are bad atlooking at the biggest things in this, our age of inhuman scalea concept Timothy Mortontheorizes through hyperobjectsineffable, natural and computational entities (like global warming)

massively distributed in time and space (37-9)then DH has a public and transformative role toplay. For Morton, grappling with hyperobjects can lead to a new time of sincerity, that is, a time inwhich it is impossible to achieve a final distance toward the world (44). Jo Guldi gets at this whenshe narrates how information wont (and will) save the climatedescribing her meetings with adozen grassroots mapping efforts in India, and calling for an information architecture stamped with

participation and informed by history. Mapping, code, and data collection [she writes] must beallied to a sense of memory. Its a powerful reminder to those of us positioned to pit data design andvisualization against what Guldi calls information overload, the corruption of privilege, and the

inefficacy of expertise. David Armitage joins Guldi in another essay, historicizing the recentnarrowing of temporal scope by Anglophone academic historians, and describing how advances in

distant reading and mass digitization make a Return to the Longue Dure (the title of their article,available in French and English) not only technologically feasible, but politically imperative and

deeply restorative for the humanities writ large.

But picturing histories anew will require us to go beyond big-data algorithmicanalysis and
http://scholar.harvard.edu/files/armitage/files/rld_annales_revised_0.pdfhttp://landscape.blogspot.com/2013/06/how-information-wont-and-will-save.htmlhttp://www.upress.umn.edu/book-division/books/hyperobjectshttp://www.tomdispatch.com/blog/175756/tomgram%3A_rebecca_solnit,_the_age_of_inhuman_scalehttp://www.rarebookschool.org/courses/libraries/l95/https://news.virginia.edu/content/innovative-research-homer-s-iliad-wins-prestigious-digital-humanities-prizehttp://vimeo.com/38875794http://www.digitalclassicist.org/wip/wip2014-01st.htmlhttp://documentscompass.org/projects/pfe/http://blog.pbw.cch.kcl.ac.uk/http://vimeo.com/35691952http://www.greatparchmentbook.org/http://jussiparikka.net/2012/08/30/turf-instead-of-turf-wars/


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We may need todwell with

extinction, each ofus, professionallyand privately, justa little more than I

have forced us to,tonight.

visualization. If we seek a rich and humanistic DH capable of meeting more than the technicalchallenges of our massive geo-temporal datasets, we must develop design approaches that address

recent theoretical mergings of background and foreground, space and time. The Neatlineproject at theScholars Lab is one such attempt, though only half-complete. Key here will be embedding, in ourtools, concepts like Johanna Druckers graphesis, to enable knowledge-production through iterativevisualizationand affordances that support Nick Mirzoeffs callfor a counter-visuality to the

dominant imagery of the Anthropocene. Mirzoeff locates the seeds of that resistance in the globalSouth.

Or maybe we need a counterfactualityroom for those [quote] strange loops and hybrid products of

what-if thinking that form the subject of Kari Krauss forthcoming book,Hopeful Monsters, anattempt to reorient the [historically-minded] humanities toward possible and positive futures.Experimental humanities labs and DH makerspaces participate in this forward-facing reorientation,allowing scholars to tinker and build, bringing critical perspectives to the realms of 3d fabrication; do-

it-yourself wearable and embedded computing; hardware hacking, modding, and repair, augmentedreality, and the making of bots and games. After all, as Armitage and Guldi argue in their case for thelongue dure, alternative futures became the purview of futurists and science-fiction writers onlywhen historians gave up the field (41).

There are further projects we might undertake, individually andcollectively, in the framework of the Anthropocene. Ill close witha fragmentary list. DHers need more effective communication

with broader publics, to bring our own work in preservation,speculative computing, and cultural memory into the lightand tofoster collaborations with people outside the academy who share

our orientations and concerns. We need systems of reward thatdont just value the new, but find nobility in activities likemetadata enhancement, project maintenance, and forwardmigrationand therefore prompt us to attend to the working

conditions of our colleagues in cultural heritage institutions andthose who steward DH software and systems. We need moreagendas of empathyand to create safe and welcoming spacesfor the vulnerable, wherever we can make them (and here I want

to pause to express thanks to my ADHO colleagues and working group members who helped to craftan important new Code of Conductfor this conference). We need greater attention to matters ofaccessibilityand minimal computing, and cognizance that the so-called global revolution in

humanities technology is not equally distributed. We need to acknowledge the imperatives of gracefuldegradation, so we run fewer geriatric teen-aged projects that have blithely denied their own mortalityand failed to plan for altered or diminished futures. But alongside that, and particularly in libraries, we

require more a robust discourse around ephemeralityin part, to license the experimental works weabsolutely want and need, which nevermean to live long, get serious, or grow up. We must attend tothe environmental and human costs of DHfrom our complicity with device manufacturers andsocial media manipulators, to the carbonfootprintand price tagof conferences like thisand askourselves seriously what we might change, or grow to be. As our governments employ military

surveillance techniques against common citizens and plan for climate-change-induced civil unrest, weneed to bring our technological savvy and deep historical conscience more squarely into the politics of

21stcentury life. And we may need to dwell with extinction, each of us, professionally and privately,just a little more than I have forced us to, tonight.

Its too much, thoughis it not? Its daunting and immobilizing, my list of things we mustand needto do, when we are doing so much, already, and in straightened circumstances. But we are many,

and more people with more diverse interests gravitate toward the digital humanities every day. In ourage of inhuman scale, I am reminded of a night I spent, a few years ago, hanging out in thecongenial darkness of a New York City park with members of the Occupy Wall Street movement. The
https://www.flickr.com/photos/nowviskie/sets/72157627948201574/http://www.hastac.org/blogs/ernesto-priego/2014/06/25/how-much-does-it-cost-make-it-conferencehttp://www.davidsuzuki.org/what-you-can-do/reduce-your-carbon-footprint/how-to-host-a-sustainable-carbon-neutral-conference-or-other-event/http://blog.whitneyannetrettien.com/2008/09/new-media-academic-conferences-and-our.htmlhttp://dh2010.cch.kcl.ac.uk/academic-programme/abstracts/papers/html/ab-722.htmlhttp://www.globaloutlookdh.org/working-groups/minimal-computing/http://www.accessiblefuture.org/http://adho.org/announcements/2014/adho-announces-new-conference-code-conducthttp://www.karikraus.com/?p=141http://publicculture.org/articles/view/26/2/visualizing-the-anthropocenehttp://neatline.org/


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crowd was huge, and lacked a permit for amplified sound, so when there was news to share, Occupy-ers employed what they called the human mic,or the peoples microphonevocally repeating

and thereby amplifying one speakers words with hundreds of voices and lungs. Its a grassrootsapproach not unlike the lovely idea of the whispering translationshere at DH 2014.

We have many smart messengers for the imperatives Ive put forth tonight. Not all of them work inwords, but theyre speaking, nonetheless. One goal of our collective in the coming yearsin times

that are getting harder, and in service to the world that comes nextcould simply be to amplify their

voices, with everything we have.

I finished writing this talk, but didnt know how to stopso I went to take a swim. Shallowand deep,

the blue-tile letters said, at the ends of the lane I always choose. Maybe you like to splash about, too. Ikick off from one word, and stretch my hands out toward the other, back and forth, again and again,while my swimming-pool lasts.

* * *

I was meant to deliver this talk today in Lausanne, Switzerland, as aDigital Humanities 2014keynote

addresshands down, the most meaningful speaking invitation of my career. As I was leaving for the

airport, news came of an unexpected, traumatic, and logistically-complicated death in the family, and

I had to make the difficult decision to cancel my trip. I have always felt grateful to have a loving and

generous network of friends and close colleagues in the DH community, but never more so than this

week. Among many others who offered kind thoughts, strong support, and free therapy, I especially

want to thank ADHO chair Neil Fraistat for sage advice in a pinch, Program Committee chair

Melissa Terras (who ultimately and no doubt beautifully read the talk for me at DHI will watch the

recording soon), local organizer Claire Clivaz, ACH vice-president Stfan Sinclair and secretary Vika

Zafrin (who leapt to run our annual ACH Exec meeting and AGM on very short notice), Wayne

Graham (who chaired a session in my stead and delayed a planned, happy announcement from the

Scholars Lab until I can engage), and Julia Flanders and Kathleen Fitzpatrick, who held my proxy at

ADHO and ACH meetings. Thanks, too, more generally and on behalf of my whole family, for theoutpouring of touching, extremely kind messages weve received.

PS: Things are busy just now, so I didnt finish adding in hyperlinks to references. Ill come back to

do that when I can. Alsopeople sometimes like my slides. The painting details I chose for #dh2014

are by Samantha Keely Smith.

Tags: digital-humanities, embodied, speculative computing

16 Responses to digital humanities in the anthropocene

1.Nick Laiaconaon Jul 10th, 2014@ 4:39pm:

This was a very moving talk. It really resonated with me because Ive been active in

campaigning for divestment from fossil fuels within my religious community over the last yearand a half. It is gratifying to see the enormous shift that has happened in just the last year on

this issue, but theres still a long way to go. As educators and technologists, our opinions meana lot to people on matters of science and technology. We must ground ourselves in the truth of

our moment, even if it is difficult to face. Digital humanists have a special role to play, becausemuch depends on how quickly we as a society come to grips with this problem and engage it.
http://www.laiacona.com/http://nowviskie.org/tag/speculative-computing/http://nowviskie.org/tag/embodied/http://nowviskie.org/tag/digital-humanities/http://www.samanthakeelysmith.com/http://dh2014.org/http://codespeak.scholarslab.org/http://dh2014.org/http://adho.org/announcements/2014/godh-and-mcml-partner-initiative-multi-lingual-participation


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2.Laura Mandellon Jul 11th, 2014@ 2:57am:

This excellent talk attempts to lead DH thinking away from the worst aspects of print culture,not simply the book-authors drive to immortalize him or herself but a misleading faith in

monumentality that is, as you rightly point out, toxic. What an amazing feat of thinking andwriting you have accomplished here thank you.

3.a love letter to libraries and archives | hangingtogether.orgon Jul 11th, 2014@ 7:09pm:

[] you havent found Bethany Nowviskies keynote at dh2014, I recommend it. []

4.digital humanities in the anthropocene: Bethany Nowviskie | Public Philosophy Journalon Jul 12th, 2014@ 8:08pm:

[] For the full post, see: digital humanities in the anthropocene Bethany Nowviskie []

5.Ernesto Priegoon Jul 15th, 2014@ 4:08am:

Thank you so much.

6.

Editors Choice: Round-Up Digital Humanities 2014 Conference Papers | Digital Humanities Nowon Jul 17th, 2014@ 10:30am:

[] See full post here. []

7.Whispering in DH2014 & Five Things We Learned | Readers of FictionReaders of Fictionon Jul 21st, 2014@ 6:08pm:

[] around the registration table. And a very special thank you to Bethany Nowviskie forgenerously mentioning us in her enlightening keynote []
http://lectoresdeficcion.blogs.cultureplex.ca/2014/07/21/dhwhisperer/http://digitalhumanitiesnow.org/2014/07/editors-choice-round-up-digital-humanities-2014-conference-papers/http://epriego.wordpress.com/http://publicphilosophyjournal.org/2014/07/digital-humanities-in-the-anthropocene-bethany-nowviskie/http://hangingtogether.org/?p=4024http://idhmc.tamu.edu/


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8.Brutuson Jul 24th, 2014@ 1:24pm:

I got here from Alan Jacobs mention of your post/presentation at Text Patterns. Quite a bit ofhighly provocative content you pulled together. I especially appreciate that you uncovered a

couple (more) authors who recognized in the middle of the 19th century that collective humanactivity would accumulate unavoidable consequences that are now manifesting in the world(shades of Malthus). But if you take as given the scientific evidence that human beings haveirrevocably altered conditions for life on our planet and go on to discuss the 6th great

extinction, I dont see how you can omit an observation that we (humans) are likely to beamong the early victims of that process as our habitat, global though it may be, deteriorates. Itsimplicitly assumed, I suppose, but the heightened possibility that there will be no severalgenerations that follow us or that many of us here now wont make it to our dotage should not

be buried in obfuscation.

Contemplation of evolutionary, geological, and (I daresay) cosmological timeframes for DHwork in light of our prognosis is puzzling to me. When I was still an ingnue, the idea occurred

to me that because of the nature of impermanence (our inability to leave a truly lasting mark ontime and space), there was a sort of radical absurdity or meaninglessness to all our striving. Itcaused me to telescope my more immediate concerns down to a relatively narrow time span that of a human lifetime, say (i.e., my own). Ambitions for lasting renown in posterity went

away, thankfully. Yet your presentation seems to be bizarrely concerned with making such adeep mark (scar?) on history that whatever evolves on Earth (hundreds of?) millions of yearsafter humans have breathed their last breaths can search the geological record and know we

were once here. You clearly understand that such evidence will reveal our darkest sin[s], but I

cant see how this bid for proxy immortality is other than a grand and futile gesture of hubris,essentially stamping ones feet (or etching nickel plates) and demanding to be noticed. Muchthe same can be said of SETI broadcasting out into the solar system and galaxy in hopes of a

response. (My private imagined horror is that aliens would pick up Gilligans Islandor TheBrady Bunchand mistake them for historical documentation, as the joke goes in the movieGalaxy Quest).

I realize that you are an archivist, wrestling continuously with the idea of permanence andimpermanence of cultural artifacts, both digital and analog, as well as their repositories. Yetthere is a lack of grace in refusing to be content with our impermanence, our limited time, andour limited physical constraints, which we can transcend no more than our permanent

psychological adolescence. The hair-brained schemes you cite to communicate across the ages(the darkly comic Strahlenkatzebeing a prime example) ought to be instructive of our idiocy.

9.DH in the Anthropocene | Text Patternson Jul 24th, 2014@ 2:24pm:

[] This talk by Bethany Nowviskie is extraordinary. If you have any interest in where the

digital humanities or the humanities more generally might be headed, I encourage you toread it. []
http://text-patterns.thenewatlantis.com/2014/07/dh-in-anthropocene.htmlhttp://brutus.wordpress.com/


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10.Humanities in the Face of Catastrophe | Infernal Machineon Jul 24th, 2014@ 2:40pm:

[] premise of Nowviskies talk, Digital Humities in the Anthropocene, was the fact ofclimate change and the irrevocable []

11.DH 2014 Roundup and Reflections Daniel Powellon Jul 25th, 2014@ 5:10am:

[] of technology and the humanities writ large on the slate of history. This excerpt from thefull, posted text, sums up her main []

12.on being a responsible monopoly | code4codexon Jul 26th, 2014@ 2:13pm:

[] And we do this not having any way to predict the outcomes. Bethany Nowviskie recently

gave a wonderful talk on extinction at Digital Humanities 2014. The end of CH institutions aswe know them could occur in my lifetime. []

13.Pre-Extinction Follies, pt. 1 | The Spiral Staircaseon Aug 13th, 2014@ 1:15pm:

[] Digital Humanities in the Anthropocene by Bethany Nowviskie, which is a transcript of

a talk given at the Digital Humanities 2014 conference in Lausanne, Switzerland. []

14.Las humanidades digitales en el antropoceno | @elotroalex@elotroalexon Aug 16th, 2014@ 9:41pm:

[] Lausanne por Melissa Terras, durante la conferencia DH2014. El trabajo original se puedeencontrar en el sitio web de Bethany. Esta obra tuvo un gran impacto en m y muchos denuestros colegas y es un honor poder ofrecerla []

15.Possibilities for poetry in a digital age: imagining a new archive | pixelishon Sep 17th, 2014@ 1:44am:
http://pixelish.kyleoddis.com/poetry-possibilities/http://elotroalex.webfactional.com/las-humanidades-digitales-en-el-antropoceno/http://brutus.wordpress.com/2014/08/13/pre-extinction-follies-pt-1/http://bibliothecar.wordpress.com/2014/07/26/on-being-a-responsible-monopoly/http://djp2025.com/dh-2014-roundup-and-reflections/http://iasc-culture.org/THR/channels/Infernal_Machine/2014/07/humanities-in-the-face-of-catastrophe/


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Privacy & Terms

[] tools) new ways of reading and experiencing texts. Two particular readingsone on digitalhumanities in the anthropocene and one on book material culture and DHsparked a train of

thought that led me somewhere I []

16.Big Data, Small Data, and the Ethics of Scale | chad wellmon

on Sep 21st, 2014@ 7:50pm:

[] These are precisely the types of questions and concerns that a humanities of the twenty-first century can and should address. We need forms of inquiry that take the possibilities andlimits of digital technologies seriously. The digital humanities would seem like an obvious

community to which to turn for a set of practices, methods, and techniques for thinking aboutour digital lives, both historically and conceptually. But, to date, most scholars engaged in thedigital humanities have not explicitly addressed the ethical ends and motivations of their work.

(Bethany Nowviskies work is one exemplary exception: here and here.) []

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about nowviskie.org

Bethany Nowviskie writes here on the digital humanities, graduate training for alternative visions ofthe academy (sometimes called #altac), and on textual criticism, libraries, and scholarly

Type the text
http://nowviskie.org/2010/alt-ac/http://chadwellmon.com/2014/09/22/big-data-small-data-and-the-ethics-of-scale/http://www.google.com/intl/en/policies/


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communication. This page also houses a traditional vitaand information on projects and software.Recently profiledin the Chronicle of Higher Education, Nowviskie is Director of Digital Research &

Scholarship (including the Scholars' Lab) at the University of Virginia Library, Special Advisor toUVa's Provost, a CLIR Distinguished Presidential Fellow, and immediate Past President of the ACH.Her muse, according to Willard McCarty, "is one angry B."

recent/upcoming

New responsibilities have me scaling back on travel. Last year's major events included: chairing theDigital Humanities conference, a keynote on the Scholars' Labin Tokyo, an invited talk on digitalmaterialityat the MLA Convention's Presidential Forum; various Neatlineworkshops, and a stint as aLansdowne Visiting Scholarat UVic in Canada. I continue to teach at UVa's Rare Book School, and

will give a only small number of talks this academic year, on a "New Deal"for the humanities and theimperatives of DH in the Anthropocene.

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why, oh why, CC-BY?announcing #Alt-Academya skunk in the libraryreality bytes

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