Call for Papers: 4S, 2016, Barcelona


Consider submitting to our track at this year’s combination 4S / EASST meeting in Barcelona, August 31 – September 3! (submission deadline, fast approaching: Feb 21, 2016)

Title: Social Studies of Politics: Making Collectives By All Possible Means

Short Description: The challenge: to explore new ways of studying “politics as usual” by taking inspiration from the conceptual repertoire developed in STS for scrutinizing “science as usual”. We invite proposals for papers which mobilize STS concepts, methodologies, and practices in studying with “politics as usual”.

Long Description: The adage “technology is politics by other means” emphasizes that technoscientific practices contribute to the making of collective orders which are not given by nature, but made, involving decision, power, and authority. While the 4S/EASST motto “science & technology by other means” is meant to be a conspicuous alternative to laboratory and epistemic authority-based reality-making, it also provides an occasion to come back to “politics by the same means”. The challenge: to explore ways of studying “politics as usual” by taking inspiration from the conceptual repertoire developed in STS for scrutinizing “science as usual”. We invite proposals for papers that mobilize STS concepts, methodologies, and practices for studying and engaging with “politics as usual”. This includes actors, knowledges, institutions, discourses, practices, infrastructures, etc., that make-up what we “traditionally” call politics and the political process, but also those that are not on that traditional list. Examples include studies of publics, policy, parties, interest groups, social movements, terrorist groups, state and non-state agencies, political representation and communication, democracy and participation, parliaments and lobbyism, nation-states, populations and stateless persons, international relations, diplomacy and conflict, multi-level and global governance, protest and resistance. A general interest is with the tools and machineries of knowing and assembling governance, the epistemic and ontological practices that make these specifically political realities, actors, processes, powers, and modes of authority. Recalling the conference motto: what are we to do about the seemingly intransigent politics of re-assembling “technoscientific practices along routes that do not follow once established divides”?

Conveners: Nicholas Rowland (The Pennsylvania State University), Jan-Peter Voss (Berlin University of Technology), and Jan-Hendrik Passoth (Technische Universität München)


Squirrels, Sharks, and Eagles, oh my!

While teaching STS, I was recently talking to my students about what constitutes an “internet attack.” The students arrived with clear examples in mind (and in hand, which was part of the assignment). The answers were primarily in the form of human-based hacking projects, and, as most of you know, they are abound. Giving the timing of the assignment, most of the cases had something to do with hacks against the US, hacks against power production facilities, and financial institutions.

However, one student brought this: Sharks, replete with jokes about Sharknado as evidence of the prowess of the shark. Seeing as how a previous lesson was about ANT, with an emphasis on non-human agents as not-to-be-ignored agents in understanding social order, broadly speaking, this was a sign that at least one student “really got it.”

Another student brought in this: an eagle hitting a drone, hard.

Not a few days pass, and the blog’s oldest friend, dmf, sends me to a great website, half-serious, half-satire, CyberSquirrel1. The site is a terrific description of how our critical infrastructure is seemingly the most danger from other nation-states; however, the empirical materials do not seem to suss-out such an explanation; in fact, squirrels and other non-humans are responsible for more “attacks” than anyone else.

Makes for a great lesson if you want to find a fresh new way to bring infrastructure and the agentic role of nonhumans into the classroom in a way that is, to my mind, far better to the early discussions that Latour made about stop signs or door hinges.

NEW BOOK: Assembling Policy

Portada final

I am Sebastian Ureta and Nicholas has invited me to discuss my new (November 2015) book Assembling Policy.

Also, I owe a big thank you to MIT Press for publishing Assembling Policy!

For readers of the blog: Given past interest in Foucault, the origins of governmentality, and hybrid infrastructures, I thought the book would be of interest, seeing as how I mix classic STS with governmentality studies (among other things). I’ve published in The Information Society, Social Studies of Science, Organization, Public Understanding of Science, Urban Studies, and a few other places, if you’re curious about other work.

The case: I analyze the Transantiago, a mayor infrastructural policy carried out in Santiago, Chile in 2007 with utterly disastrous results. You can see the publisher’s overview bellow.

*I am happy to expand/comment on any of the book’s contents — please ask in the comments!

Publisher’s Overview:

Policymakers are regularly confronted by complaints that ordinary people are left out of the planning and managing of complex infrastructure projects. In this book, Sebastián Ureta argues that humans, both individually and collectively, are always at the heart of infrastructure policy; the issue is how they are brought into it. Ureta develops his argument through the case of Transantiago, a massive public transportation project in the city of Santiago, proposed in 2000, launched in 2007, and in 2012 called “the worst public policy ever implemented in our country” by a Chilean government spokesman.


Ureta examines Transantiago as a policy assemblage formed by an array of heterogeneous elements—including, crucially, “human devices,” or artifacts and practices through which humans were brought into infrastructure planning and implementation. Ureta traces the design and operation of Transantiago through four configurations: crisis, infrastructuration, disruption, and normalization. In the crisis phase, humans were enacted both as consumers and as participants in the transformation of Santiago into a “world-class” city, but during infrastructuration the “active citizen” went missing. The launch of Transantiago caused huge disruptions, in part because users challenged their role as mere consumers and instead enacted unexpected human devices. Resisting calls for radical reform, policymakers insisted on normalizing Transantiago, transforming it into a permanent failing system. Drawing on Chile’s experience, Ureta argues that if we understand policy as a series of heterogeneous assemblages, infrastructure policymaking would be more inclusive, reflexive, and responsible.

Co-opting Participation Infrastructure?


Kenny Cuppers has a cool set of papers on the rise of shared “cultural centers” in major Postwar European cities. His is the first substantive chapter in a not-yet published book, which seems tailor-made for his research line, and which acts as a kind of companion piece for his published article “The Cultural Center: Architecture as Cultural Policy in Postwar Europe.”

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Infrastructural Lives, Reviewed

Add this one to your reading list: Steve Graham and Colin McFarlane have edited a book, which has just come out, Infrastructural Lives

Contributors include AbdouMaliq Simone, Maria Kaika, Vyjayanthi Rao, Mariana Cavalcanti, Stephanie Terrani-Brown, Omar Jabary Salamanca, Rob Shaw, Harriet Bulkeley, Vanesa Caston-Broto, Simon Marvin, Mike Hodson, Renu Desai, Steve Graham, and myself.  Arjun Appaduria kindly provided a thoughtful foreword for the book.

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3:1 — Post-Neutrality — Post 2 of 3


Neutrality is under fire, or, at minimum, “not finalized” (whatever that means), possibly, even dead. I am surprised, in light of discussions of postmodernism over the intervening decades, that we humor the metanarrative of human emancipation embedded in “net neutrality” in the first place. Continue reading

3:1 — Post-Neutrality — Post 1 of 3


Thirty years ago, in 1985, the historian Mel Kranzberg proposed a “series of truisms” starting with Kranzberg’s first law: “Technology is neither good nor bad; nor is it neutral.”

Eighteen years later, in 2003, the law professor Timothy Wu coined the term “network neutrality” to refer to a “a system of beliefs about innovation.” Wu characterized defenders of this system of beliefs as “Internet Darwinians.” He approved of their theory of innovation—namely, that the Internet should be “indifferent both to the physical communications medium ‘below’ it, and the applications running ‘above’ it.” As a result, Wu argued, network neutrality was an “attractive” and “suitable goal of Internet communications policy.”

The simple version of my argument here is: listen to Kranzberg, and be wary of Internet Darwinians. Technologies aren’t neutral, so we shouldn’t defend norms or make laws that pretend they are.

Continue reading

Our final 3:1 on “Post-Neutrality”


Is neutrality over? If you’re talking about “net neutrality,” at least in the US, that case is going to appeals court (so maybe Tim Wu’s concept will not last long). If you’re talking about “political neutrality” amidst news outlets, again in the US, that bird also appears to have flown the coop (that, or the bias is so deep we cannot even tell anymore). Maybe neutrality was always something of a modern dream. Maybe it was always just a hypothetical philosophical position. Maybe only “neutral countries” Switzerland have it figured out.

A case can be made for post-neutrality, and this week, joining us, is Andrew L. Russell (Stevens Institute of Technology, | @RussellProf |


Latour on Paris Attacks


Latour on Paris Attacks: 

What is so discouraging about the terrorist acts is that our discussion of what motivated the operations is as insane as the acts themselves. With each attack of this nature, we restage the grand war drama, the nation in peril and the protector-state purporting to rise up against barbarity. This is what states do, we say: we should have a basic expectation of security, and the state should have the means to provide it. End of story.

But what makes the current situation so much more dismaying is that the crimes committed on 13 November have occurred within a few days of another event about to take place that involves tragedies of a different kind, ones that will require that we come up with very different answers to wholly different threats that have nothing to do with ISIS/Daech. I am referring, of course, to the World Climate Change Conference in Paris, the COP21, which we are now liable to deem less serious, less urgent than the police response to the bloody escapades of those machinegun-toting lunatics.

See the rest here and here.

Presentation: 4S, 2015


4S 2015 Denver is our (Jan-H and I’s) presentation from, unsurprisingly, 4S 2015 (Denver), wherein we reflect on the trends and recurrent themes in our five years of organizing panels around STS, governance, and the state, which we are now calling simply “Social Studies of Politics.” We have a chapter summarizing a bit of this in “Knowing Governance,” but the paywall is steep, steep!

CfP: “The Platform Society”


Call for Papers: IPP2016 “The Platform Society”

Location: Thursday 22 – Friday 23 September 2016, University of Oxford.
Convenors: Helen Margetts (OII), Vili Lehdonvirta (OII), Jonathan Bright (OII), David Sutcliffe (OII), Andrea Calderaro (EUI / ECPR).
Abstract deadline: 14 March 2016.

This conference is convened by the Oxford Internet Institute for the OII-edited academic journal Policy and Internet, in collaboration with the European Consortium of Political Research (ECPR) standing group on Internet and Politics.

See full call here:

The Future Multiple


New paper out that tackles a few issues about the ontological character of the future as it is enacted in practices of planning for it. Co-authored with Matthew Spaniol (see him here and here), an Industrial Ph.D. Fellow at Danish Maritime, Copenhagen, Denmark, and Roskilde University, Roskilde, Denmark. The paper is “The Future Multiple.”


History of Technology: Call for Papers


Society for the History of Technology (SHOT), Annual Meeting – Singapore, 22-26 June 2016

Formed in 1958, SHOT is an interdisciplinary and international organization concerned not only with the history of technological devices and processes but also with technology in history, the development of technology, and its relations with society and culture –that is, the relationship of technology to politics, economics, science, the arts, and the organization of production, and with the role it plays in the differentiation of individuals in society.

See more at the website:

IO: Infrastructure Observatory


Infrastructure Observatory (IO) is a “community devoted to exploring and celebrating the infrastructural landscape.”

Their mission: “to render visible the oft-invisible guts of modern life, and foster chapters of enthusiasts around these structures throughout the world.”

The group recently came out with this pocket-sized waterproof book about “shipping containers and the corporations that own them” (The Container Guide, 2015). They also held MacroCity, a cool-looking group of critical panels and city infrastructure tours wrapped into one conference.

Their main page is a little with interesting photographs of urban infrastructure — check it out. As of right now (late 2015), they are — somewhat obviously — set in major metropolitan areas: San Francisco, New York, and London. However, I’d love to see, in the future, groups like this China, India, or elsewhere.

Decoloniality Mini-Conference


CONFERENCE OPPORTUNITY: Decolonialty mini-conference (9 panels) at the Eastern Sociological Society Meeting, Boston March 17-20, 2015. Panels on a number of topics including “Decoloniality and the State” and “Beyond the ‘Human'”. If you do non-human/post-human, postmodern state theory or state modeling, and can connect to decolonial options/epistemic disobedience get in touch asap (submission is on Oct 30) (write me at:

We are happy to host newcomers to decoloniality as well as seasoned/experienced scholars. Please consider this an open invitation to join the important discussion about decoloniality and the social sciences. There may also be opportunities to Skype into the meeting so please do keep that in mind.

NatureCulture, Casper Bruun Jensen (Free On-line)


NatureCulture is a new journal that is free on-line, which features articles from landmark STS scholars (Casper Bruun Jensen, Annamarie Mol, Christopher Gad, Marilyn Strathern, etc.), well-known in the networks of the Global North, alongside a fascinating group of STS scholars primarily in Japan (Mohácsi Gergely, Merit Atsuro, Miho Ishii, etc.).

The journal, after a quick perusal, is of high-quality. Rather than dense empirical work, the journal seems to feature relatively complex essays with a tone that shifts between conversational and erudite. Consider a great piece by Christopher Gad on the post pluralist attitude, an obvious nod to a previous work on the topic, another essay-form piece (Gad, C. & C. B. Jensen 2010. ‘On the Consequences of Post-ANT’, Science Technology & Human Values 35: 1, 55–80.).

While I cannot say for sure, the seeds for this project may well have been born from the 2010 4S meeting (held jointly with Japanese Society for Science and Technology Studies) … after all, Casper Bruun Jensen presented a paper title “Techno-animism in Japan: Shinto cosmograms, actor-network theory, and the enabling powers of non-human agencies.”

Call for Papers: Technoscience and the State

Special Issue on “Science, Technology, and the State”

Nicholas J. Rowland, Govind Gopakumar, and Jan-Hendrik Passoth

Call for Papers: Editors for the journal Engaging Science, Technology and Society (ESTS) have read our proposal and encouraged us to develop papers to submit as a thematic collection (i.e., special issue) on technoscience and the state. We are accepting proposals for scholarly research articles that engage and advance a theoretical and empirical synthesis of technoscience and the state. We invite a range of scholars from advanced graduate students to more experienced faculty members to contribute to this effort.

Submissions: Please send a title and abstract (250 words) to Dr. Govind Gopakumar by December 12, 2015 ( Notification of interest in paper proposals will arrive within one month (no later than January 12, 2016).

Full call: SpecialIssue-ESTS-call

Pankaj Sekhsaria: Guest Blogger


Pankaj Sekhsaria (doctoral candidate from Maastricht University Science and Technology Studies) will join us for the next month on the blog. You might recall mention of research on jugaad, but Pankaj’s work is so much more than that. If you review the page, then you’ll see a substantial amount more about jugaad, including an engaging and well-read newspaper piece about the topic,  along with a piece in Current Science, India’s leading science journal, and there is also a chapter is an edited volume that is worth the read. Pankaj is also author of The Last Wave, a novel that is engrossing — I’m learning — and that was well-received on the topic of deforestation and, I think, finding meaning in a world ravened by capitalism’s insufferable appetite.

This is truly a joy to welcome Pankaj to the blog. Please join me in welcoming our guest.

STS Summer School


Check out this call for STS Summer School at University of Wisconsin-Madison. 

Some details:

Science and Technology Studies Summer School: Disclosing/Enclosing Knowledge in the Life Sciences

July 11-15, 2016
University of Wisconsin-Madison
Wisconsin Institutes for Discovery, Madison WI

Applications from students in the sciences, engineering, social sciences, and humanities for a five-day summer school that will provide training in the field of Science and Technology Studies (STS) are invited. This seminar is an excellent opportunity for graduate students who are interested in incorporating social and humanistic perspectives on science and technology into their research, and require an advanced level introduction to the field.

Infrastructure Toolbox

banner-support-infrastructure *

This is a useful resource for anyone writing about or thinking about infrastructure from a big name (Gupta) and a rising star (Anand), it is the notion of an “infrastructure toolbox.”

One of the bottom-line insights appears to be that STS has had an impact on general thinking about infrastructure, in particular, legitimizing the “social” study of it (think: infrastructure ethnography, which I’ve discussed before too, especially in relationship to jugaad). Thus, we ask, what does infrastructure mean, even metaphorically, for “theory-making?”

Here is the opening passage (and it is freely available on-line): 

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A Yelp for People?


Apparently, yes, according to the Washington Post.

It is called Peeple, and this on-line human-rating infrastructure is more or less the equivalent of rating a meal at a restaurant or a hotel stay. Fortune calls it “truly awful,” the always balanced BBC News says the app “causes social uproar,” while the Guardian suggests that of all apps this is the app “you didn’t dare ask for.” There are also worse things ( “creepy,” “toxic,” “gender hate in a prettier package”) being said about this admittedly odd idea.

For the moment, the promotional website ( seems to be dead at the stick. Continue reading

Race in Material Culture

Some resources I use to teach a lesson about race woven into the lived material world for my STS classes:

Lorna Roth (Communications, Concordia University,  Canada) wrote a read-worthy open-access article for the Canadian Journal of Communication in 2009 “Looking at Shirley, the Ultimate Norm: Colour Balance, Image Technologies, and Cognitive Equity” wherein she documents how “light-skin bias embedded in colour film stock emulsions and digital camera design” despite attempts at correcting such matters during the 1990s. Continue reading

New Zealand Grants River Personhood


Great ANT case for teaching: “New Zealand Grants River Personhood

Want to take it to the next level in the classroom? challenge students to understand how a person-like “state” (in this case, New Zealand) is apparently accorded the ability to do this!

Ask them, which is weirder, a river being a person or a state granting the personhood?

Louisiana Needs a Mud-Hose


Cajun culture on the bayou in southern Louisiana is being eroded as the bayou beneath them erodes, by some estimates, a football field of land lost per day (BBC reports).

Costal restoration projects are planned long-term, over the next 50 or so years, with some palpable success. The BBC link above links Gulf oil exploration to the quickening of erosion, especially based on land mistreatment without recovery efforts. This Huffington post piece, “Oil and Cultural Genocide,” is a little less equivocal.

According to the BBC piece, another culprit is to be identified in the erosion of Cajun culture and that is the Mississippi River, in particular, the way that the mouth of the mighty Mississippi has been channelled and controlled as it flows into the Gulf. Previously, the logic goes, the Mississippi used to act like a giant land-making mud-hose spraying silt across the Bayou thereby rejuvenating the land; however, as the river became more controlled, this rejuvenating process slowed considerably, and in its place these massive land moving operations — featured in the costal restoration projects — took their place.

*The image above is from a great website about Isle de Jean Charles:

Jugaad, Siqizai, Bricolage


New article about jugaad, which we’ve discussed here a bit, by Pankaj Sekhsaria (a graduate student at Maastricht’s Department of Technology and Society) is available on (note: if you click the link, you’ll find the paper starts on page 21 of the larger PDF file — the paper is short and to the point).

Infrastructure Discourse: Poorly Regulated and Explicitly Not Sexy?

John Oliver comments on infrastructure in the news. He comments on how poorly regulated infrastructure is in the US (the low grades America receives on its infrastructure report card) and hints that one of the reasons that we are so inattentive to infrastructure is its explicit “not sexiness.” Catastrophe is apparently one of the only reasons to be attentive to infrastructure …

Pacification of Rio’s Favelas


Infrastructure is often seen as a pivot-point for addressing social ailments, directly or indirectly. That is what you’ll read — that assumption fully addressed — in Mariana Cavalcanti‘s “Waiting in the Ruins” a book chapter in Infrastructural Lives. What social ailments? Anything in the way of establishing Rio de Janeiro as a world Olympic city.

Questioned is the rhetoric championed by proponents of the favelas pacification programs as a form of “state intervention” — finally! Continue reading

Anti-Crisis and Post-Crisis


At fellow blog “Society and Space” a recent book is under review, namely, Janet Roitman’s Anti-Crisis (Duke University Press, 2014). This discussion dovetails nicely with some topics on Installing Order some weeks ago with guest blogger Peter Bratsis, wherein I was attempting to suggest that “crisis” is a concept that is sort of like a balloon with the air let out of it (or an “empty container” to mix some metaphors 😉 ), stating:

Living in a state of semi-permanent crisis can be construed as a license to do nothing. Fatigue sets-in. Apathy ensues. Inaction seems plausible.

In Luca Follis’s review of Janet Roitman’s Anti-Crisis we see something similar. This line sticks out:

But is this global state of affairs merely a reflection of a historical, empirical moment or is it an expression of the ease and haste with which we label events as critical (and by extension the way we approach the broader category of crisis)?

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On Revanchist Policy and Water Infrastructure


In “Water Wars in Mumbai,” a book chapter in Infrastructural Lives, we learn an important lesson about infrastructure as a material-social entanglement, in particular, in relation to the poor: infrastructure — or the lack-thereof — can be used to subjugate the poor — thus, reproducing their impoverished state — but infrastructure also, with rare exception, binds the poor to the non-poor. 

This lesson dovetails nicely with Simone’s insights about postcolonial urban environment, and speaks to the fecundity of the chapters housed in the edited volume Infrastructural Lives. Continue reading

Simone on Infrastructure in Postcolonial Urban Environments


AbdouMaliq Simone’s “Relational Infrastructure in Postcolonial Urban Worlds” is a book chapter in Infrastructural Lives, and provides a broader context for understanding the art of urban living with emphasis on adjustment, impromptu innovation (or “jugaad“), improvisation with focus on understanding the negotiated and lived experiences of individuals that inhabit these postcolonial urban “worlds.”

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Jugaad and the Workaround


Jugaad is Hindi for “an improvised solution bom from ingenuity and cleverness” (De Vita, 2012: 21). Sometimes referred to as “frugal innovation,” jugaad is a way to think about most of the world’s experience with and approach to infrastructure, according to Vyjajanthia Rao (2015) in an essay featured in the edited book Infrastructural Lives. Defined as “innovative, improvisational urban practices and the objects they produce as temporary “fixes” or solutions to systematic problems,” Rao (2015: 54) notes that while the dominant “decay discourse” overwhelmingly depicts infrastructure as dilapidated and falling apart, this dominant discourse provides an almost too perfect foil for the conviviality and colorfulness with which jugaad is often celebrated with. 


Celebrating jugaad, however, is not an innocent act, especially from the “outside looking in.”  Continue reading

“Infrastructural Lives: Urban Infrastructure in Context”

Line one of the foreword by Arjun Appadurai reads: “This timely book is sure to become a definitive work on the now growing literature on urban infrastructure” (xii).


And Appadurai is not overstepping or overstating by saying as much. “Infrastructural Lives: Urban Infrastructure in Context” is edited by Stephen Graham and Colin McFarlane, both themselves big players in the academic discussion or urban infrastructure. McFarlane has a great blog, “cityfragment” that the book was recently showcased on. Some of the book’s materials are available on google-books here.

I’m reviewing the book this week, and will post commentary about it as I go.

Here are some thoughts and concerns about the foreword, and, thus, the project as a whole: Appadurai is an important figure for the burgeoning area at the intersection of sociology, anthropology, geography, political science, urban studies, and so on and so forth — many are invited to the table to dine on the topic of urban infrastructure. What makes this book extraordinary, Appadurai notes, is the approach:  Continue reading

3:1 — Post-Crisis (and back again) — 3 of 3

The notion of “post-crisis” that I opened-up this week with was meant to be a hard press against the post-crisis that I have often heard in discussions about “post-crisis economic planning” — that is, “after a crisis and now things are better” (which likely makes the likes of Naomi Klein retch, as Stef notes in her post). The notion that we are in a semi-permanent state of crisis raised to me the obvious question: does “crisis” really capture anything out of the ordinary? (and so have we exhausted the utility of such a concept?) Continue reading

3:1 — Post-Crisis — 0 of 3 (Introduction)


Are we, as a global community, living in a post-crisis world? We seem to be in a semi-permanent state of crisis, either in crisis or on the brink of it perpetually, and, in that context, does a concept like crisis really mean anything anymore? By invoking “post-crisis” we are not talking about post-crisis as in “after a crisis” (for example, in stories like this one about “post-crisis economic planning“); for comic-buffs, we are also not talking about the crazy-cool “post-crisis” events in DC Comics’ publishing history following the 1985-86 Crisis on Infinite Earths (discussed here); this is also not the revamped homo ecnonomicus discussion of the “post-crisis consumer.” The bottom-line: as the global community gets more and more intertwined, non-local crises have local implications and impacts, and if there is always a crisis or a looming crisis somewhere, does “crisis” really capture anything out of the ordinary? (given that crisis means an intensification of difficulty or trouble, and, hence, a perpetual state crisis ceases to be a moment of crisis)

It should be recognized that much of this “crisis talk” is sourced by media outlets that thrive on hyperbole, so, possibly, we are making too much of this; however, the roots of a post-crisis society are possibly deeper than just journalistic portrayals in the media (though they are surprisingly powerful in framing global events). These issues, among others, are what we will discuss this week on our 3:1 on Post-Crisis.


Our guest this week is Peter Bratsis. I know Peter’s work from his outstanding book Everyday Life and the State (for theory buffs, there is a section in this book where Peter claims that Kantorowicz is possibly the greatest state theorist [who wasn’t a state theorist] of all time — a thought which also figures into his new work on corruption). You might also know his other book, with Stanley Aronowitz, Paradigm Lost: State Theory Reconsidered. You can read much of his work here, and perhaps you’ve recently seen him speaking about the rise of the Syriza Party in Greece, for example, on Uprising or on European Ideas.

We welcome him to the blog! 

Infrastructure and Enchantment


A friend recently turned me onto the idea that somebody, somewhere is embedding USB ports into infrastructure in various places around the world — like a treasure hunt (sometimes called a “USB dead drop“). Turns out that some of these early devices were embedded in 2010 by Berlin artist Aram Bartholl. There is even a manifesto — interesting, in my mind. This is part of, I think, the broader DIY culture, and, though it is dated, it is a bit cool.

The idea of inhabiting infrastructure like this — they claim that it is the data equivalent of geo-caching for P2P file sharing, but the implications are bigger — is not merely as an expression of “un-clouding data” or even DIY freedom (from the Borg); the promise of this sort of intervention into infrastructure is “enchantment.” I do mean this, in the Weberian sense of the word, although Weber mainly referred to rationalization and secularization in reference to their de-mystifying or “disenchanting” quality for our world.

The reason I bring this up is that I recently found a documentary film set in San Francisco called “The Institute.” 

The film, for all its flaws, contains something I found powerful about engaging our infrastructure and intervening in it to produce enchantment out of the ordinary. Granted, it is like an artistic way to play in infrastructure, to transform the ordinary world. There is some promise, as idealistic as it might sound, in the logic of these USB dead drops for producing such an effect in our cityscapes. I get the feeling that university settings in urban areas could really make this work.

It is called “[Re]Build”


I have just read: 

We propose the creation of a zone of experimentation with the intention of bringing together dissenting agencies with critical practices in hopes of finding prototypes and models for a post-capitalist society. Such a platform calls for a cross-pollination of ideas, a shared and in-depth dialogue, and easily accessible means for hands-on experimentation. This new space will be open to all wanting to participate.

At Deterritorial Investigations Unit there is a call for contributions and participants for a project called “[Re]Build” and part of the hook is in the above italicized text. The full details are here, and, I quote, “Anyone who is interested need only drop us a line here, or you can email me at”

I’ll be answering the call momentarily … 

Free PhD Class at Roskilde University


Free 3-day PhD Course: “Criticizing Contemporary Technology: From Drones to Google Glasses and Self-Driving Cars” w/ Prof. Evan Selinger (RIT, USA)

Deadline for sign-up: Monday 20th April to Søren Riis,

Relevant dates: 29 June 2015 (day 1), 30 June 2015 (day 2), and 01 July 2015 (day 3).

Background: Prof. Evan Selinger is an Associate Professor of Philosophy and the Media, Arts, Games, Design, Interaction and Community Center (MAGIC) Head of Research Communications, Community, and Ethics at Rochester Institute of Technology. In addition to publishing widely on issues in philosophy of technology in the standard academic sources, he has also written extensively for popular media, including places like The Atlantic, Wired, Slate, The Nation, Salon, and The Wall Street Journal. Starting September 2015, he will spend a sabbatical year as a Senior Fellow at The Future of Privacy Forum. You can find out more by going to Prof. Selinger’s homepage ( and following him on Twitter @EvanSelinger.

Summary: In this 3-day PhD course, Prof. Evan Selinger gives a general introduction to the field of philosophy of technology and dedicates a day of presentations and discussions to three disputed topics: obscurity and privacy, automation and the ethics of outsourcing, and technology and public scholarship. The course is developed for graduated students across different disciplines: humanities, media studies, social sciences, IT and engineering.

If you’re in Denmark, happen to be in Denmark, or are close, write Søren!


Is Access to Darkness an Equality Issue?


“… many people have never experienced true darkness,” a report reads. The discussion is mainly about light pollution, and the body-burdens associated with 24 hour light exposure, which are on the rise:

It’s estimated that the amount of light in the night sky globally is increasing by around 6 per cent a year, but that statistic can be deceptive, according to Paul Bogard from James Madison University [author of The End of Night].

There is hope, however, from the marketplace: 

The Amsterdam-based company Tvilight is one of those firms leading the way in the practical roll-out of smart lighting technology. Tvilight manufactures street-based lighting systems that automatically respond to traffic and pedestrians. The idea is to create urban lighting systems that limit light pollution in suburban areas, with lights dimming or illuminating depending on the level of human and vehicular traffic detected.

I get the feeling, however, that access to darkness is going to become another equality issue: the wealthy in wealthy areas will get access to the diminishing resource of darkness based on their access to other resources (which, quite ironically, may have been earned through the bright lights of some other company) while the less than wealthy suffer light pollution. The capitalist logic is breath-taking: Sell them light and then sell them darkness! (this would work as a case lesson for students about resources and access to those resources, especially something as “given” as access to darkness … no doubt, college students have low access to darkness many campus locations)

Infrastructure Making People in Europe circa 2030


Two months ago the European Commission’s Mobility and Transport wing announced “Infrastructure – TEN-T – Connecting Europe,” an approximately €700 billion financial investment (into 2030), which is an extension of previous efforts to unite Europe infra structurally, where TEN-T means Trans-European Transport Networks. Continue reading

3:1 — On “Decoloniality” (and the Nonhuman) — Post 3 of 3

This is the third post from the trenches of the Eastern Sociological Society’s conference in NYC this past weekend. The linked workshop entitled, “Decoloniality and the Social Sciences,” explored such diverse topics as floating medical clinics, non-GMO seed sharing, the high seas, cargo, zombies, pedagogy, dolphins, and derivatives.

For my part, I reflected upon decoloniality and the nonhuman. Elsewhere I have discussed the dolphin and posthuman security, and this topic has stayed on my mind. I recently visited Barataria Bay (home of the bottlenose dolphin, at least until the Deepwater Horizon disaster) and Venice, LA. I found it hauntingly desolate with a devastated post-disaster aesthetic; a place only a true ecologist can love—or an oil exec just off the heliport from the tour of his oil rig.





Pictures taken by the author, Feb 2015

The decolonial literature is new to me, and as I did my due diligence with a literature review, I was intrigued by Mignolo’s insistence on “decolonial thinking and doing.” Decolonial thinking de-links epistemically and politically from what he calls “the imperial web of knowledge.”

In short, we must decolonialize our very ways of thinking and being in the world. This epistemic disobedience is necessary for acts of civil disobedience that transform the world. This means body-politics comes before disciplinary management, or more pointedly, decolonial thinking places “human lives and life in general first.” Mignolo writes:

De-colonial thinking presupposes de-linking (epistemically and politically) from the web of imperial knowledge (theo- and ego-politically grounded) from disciplinary management. A common topic of conversation today, after the financial crisis on Wall Street, is ‘how to save capitalism’. A de-colonial question would be: ‘Why would you want to save capitalism and not save human beings? Why save an abstract entity and not the human lives that capitalism is constantly destroying?

Returning to the nonhuman, can this epistemic disobedience be a tactic that aids in co-creating a more just and kind world for all species on this planet? To rephrase as Mignolo’s question: Why would want to save neoliberal forms of production that destroy the only livable planet accessible to us? Capitalism is destroying more than human lives. It is destroying the very biosphere that allows life to persist and thrive. How is this topic not all that we talk, write, and think about in all epistemic communities? 

In my terms, can decolonialty be used against a human centered politics that takes the biosphere as a place to colonize and deplete?

In many ways, decolonial thinking and doing could encompass the nonhuman. Bodies of color and gendered bodies have been animalized in colonial and paternal regimes. Woman are chicks, bitches, sows, cows, birds. Rod Coronado reminds us that the treatment of wolves in the United States twins the way indigenous people were (and are) treated during North American colonization. In human centered politics, non- human animals are useful only in their kill-ability/eat-ability and nature for its rape-ability/use-ability. They are use value only.

This is another kind of “colonial wound,” (regions and peoples classified as underdeveloped economically and mentally), as Mignolo terms it. If decolonial thinking can link diverse experiences and histories heretofore ignored in colonial/imperial systems of knowledge, can it also create an ecological thinking? If colonial ways of being still can’t allow humans to be full humans, how is it even possible to widen this to the nonhuman world? I hope so, but I also know that hope will wear thin with the changes wrought by the Anthropocene.

Be it trees, lemurs, bacteria, mosquitos, koalas or homo sapien sapiens, we should, as members of a shared biosphere, be able to thrive on this planet—even if the way we thrive is different for all of us. A new complex web of co-worlding—snatched from the imperial one—is the only answer. Accomplice networks must be created. 


Walter D. Mignolo. Epistemic Disobedience, Independent Thought and De-Colonial Freedom Theory, Culture & Society 2009 (SAGE, Los Angeles, London, New Delhi, and Singapore), Vol. 26(7–8): 1–23

3:1 — On “Decoloniality” (and The Genomics of Race) — 2 of 3

The Genomics of Race: Implifications for Digital Cultural Health Capital

Following my involvement in the ‘Decoloniality and the Social Sciences’ Panel Series at the ESS meeting in New York City on March 1st, the editors of Installing(Social)Order have invited me to join the discussion of the theme of Decoloniality here on the blog. Many decolonial writers have made the argument that coloniality should not be reduced to the geographical division of Global North and Global South. Coloniality happens in many forms – which is why they should be resisted, according to Walter Mignolo, with ‘epistemic disobedience’ – in many places, including within and across the societies of the Global North. One major aspect of the relation between colonial power and knowledge within the Global North, especially within the United Sates, is facilitated through the concept of ‘race’, which has recently returned to the forefront of attention both politically (Trayvon Martin, Ferguson, etc.) and within science (genomics). In the following essay, I try to uncover some of the traces of the latter discourse and reflect on some of its political consequences for social scientific and STS research.

‘A spectre is haunting sociology, the spectre of race’. While I cannot be sure how many social science writers have deployed this little trope in the current discourses on genomics, race, and sociology, I find precisely the Derridaean allusion – that it is the trace of something that isn’t even there that becomes grafted and iterated – a powerful notion.
‘Race matters’ (in) biomedical terms. The emphasis in this sentence lies in the act of bracketing ‘in’. Within the social sciences, and the Science Studies may count as part of them, knowledge (practices) produced by the genomic regime, have ‘rebooted’ – is this silly Hollywood-ish word not ultimately fitting here? – the question of the materiality of the concept of ‘race’. Often enough, this ‘reboot’ is conducted with a blind eye to social history and a blind eye to the history of science. You do the math!

A slew of authors within the social sciences seem to blindly accept a scientistic approach (see Shiao et al. 2012), that proposes the following: ‘Genomics operates with a concept of race, sociologists may merely interpret the consequences of biomedical research after the fact.’ (Did one side really lose the science wars? My understanding was that both sides, that fought it, were still happy with the fact that it ended in a perpetual cease-fire agreement that no party actually showed up to sign). These authors then happily propose to discard any idea of the baggage that ‘race’ as a category bestows on people’s lived realities, while this baggage-by-any-other-name still weighs and matters heavily on the lives actually lived.

These realities are co-produced by genomic regimes because they do involve the increasing imbrication of biomedical research and health care practice regimes. President Obama’s recent announcement of a Precision Medicine initiative is just the tip of this ginormous iceberg: The (digital) collection, (digital) storing, and (digital) processing of all kinds of – ever BIGGER – data and biomedical materials, will not only be translated into more precise and personalized medical procedures, but it will also make possible intensified surveillance, control, exclusion, and silencing. Which will be the fault lines that these possibilities will move along as vectors? Should we really be surprised – as I argue in more detail elsewhere (2014, forthcoming) if these are the same old fault lines of social inequality and injustice that have been our concern in the 20th century: Ethnicity, race, age, dis/abelism, and sex/gender?

There is, on the one side, the fact that all these regimes of collecting, storing, and processing require access, competencies, motivations, and specific utilities to be able to participate in the digital informational infrastructures that govern them – and, in turn, their participants. On the other side, there are serious scientific, science sociological, and social scientific concerns: As Fujimura et al (2014) effectively demonstrate, many social scientists like Shiao et al (2012) operate with ‘misunderstandings of genetics’, that

‘ultimately pose an obstacle to studying how discrimination, racism, prejudice, and bias produce and reinforce socioeconomic inequalities and other disadvantages for racially marked individuals in society.’ (Fujimura et al: 220)

What’s at stake is, above all, the question of ‘meaning’ of these practices, how we make meaning, and what we make of it, for example politically (see also: Selg 2013).

At the same time, Janet Shim (2014), in extrapolating on the questions raised in the biomedicalization analytical framework (Clarke et al 2010), shows that when it comes to understanding the health outcomes, practicing(!) physicians’ understanding of ‘race’ differs effectively from the of the lived intersectional realities of patients, which leads Shim to introduce for analytical purposes an innovative notion of unequal construction and distribution of cultural health capital. In biomedical research, health care practice, and public health policy regimes (Roberts 2013), ‘race’ emerges therein as something that is equally ill-understood as a social fact as it is as a scientific fact, but it is understood by a great number of influential individuals as – some kind of scientific-sociological hybrid – ‘fact’. ‘Race’ becomes what I call (forthcoming) an implification – a neologism that combines to implicate and intensification. The deployment of ‘race’ in these biomedical and health discourse both implicates and intensifies, by establishing within the social science and from within the social science an inclusion-and-difference-paradigm (Epstein 2007) for contemporary and future health care. To be included, one has to submit biomaterials and other information for collection, storage, and processing, and one has to be able to do so in the terms of digital information architectures. By inclusion, one becomes reified in differences that are precisely not the lived realities one experiences in standing at the point of one’s intersection(alitie)s, but by the practices of a digital information expert regime. It is in this way that ‘race’ comes to matter anew (see also: Roberts 2012; Benjamin 2013). Expanding on Shim’s proposal, I have developed a concept of digital cultural health care capital (2014, forthcoming) to understand and study this development.

Finally, it is precisely because of this kind of haunting that ‘Black lives matter’: The necropolitical power (Mbembe 2003) in-play is worlded by the reification of race that implificates ‘Black lives’ as mattered in just such way that their lives ‘can be taken away’ – in the neocolonial terms of contemporary neoliberalistic regimes: the way Black lives are ‘matter’ is in terms of a negative interest rate on (the relevance of) life. In other words, the neoliberal regime and the way its practices ‘racialize’ translate Black lives to mean ‘a bad investment’, that is why for the neoliberal political economy Black lives appear mattered less relevant than others.

Benjamin, Ruha. People’s Science: Bodies and Rights on the Stem Cell Frontier. Stanford, California: Stanford University Press, 2013.
Clarke, Adele E., Laura Mamo, Jennifer Ruth Fosket, Jennifer R. Fishman, and Janet K. Shim, eds. Biomedicalization: Technoscience, Health, and Illness in the U.S. 1 edition. Durham, NC: Duke University Press Books, 2010.
Epstein, Steven. Inclusion: The Politics of Difference in Medical Research. Chicago: Chicago University Press, 2007.
Fujimura, Joan. H., D. A. Bolnick, R. Rajagopalan, J. S. Kaufman, R. C. Lewontin, T. Duster, P. Ossorio, and J. Marks. “Clines Without Classes: How to Make Sense of Human Variation.” Sociological Theory 32, no. 3 (September 1, 2014): 208–27. doi:10.1177/0735275114551611.
Mbembe, Achille. “Necropolitics” Public Culture 15, no.1 (Winter 2003): 11 – 40
Roberts, Dorothy. Fatal Invention: How Science, Politics, and Big Business Re-Create Race in the Twenty-First Century. New York: New Press, The, 2012.
Roberts, Dorothy E. “Law, Race, and Biotechnology: Toward a Biopolitical and Transdisciplinary Paradigm.” Annual Review of Law and Social Science 9, no. 1 (2013): 149–66. doi:10.1146/annurev-lawsocsci-102612-134009.
Selg, Peeter. “The Politics of Theory and the Constitution of Meaning.” Sociological Theory 31, no. 1 (March 1, 2013): 1–23. doi:10.1177/0735275113479933.
Shiao, Jiannbin Lee, Thomas Bode, Amber Beyer, and Daniel Selvig. “The Genomic Challenge to the Social Construction of Race.” Sociological Theory 30, no. 2 (June 1, 2012): 67–88. doi:10.1177/0735275112448053.
Shim, Janet K. “Cultural Health Capital A Theoretical Approach to Understanding Health Care Interactions and the Dynamics of Unequal Treatment.” Journal of Health and Social Behavior 51, no. 1 (March 1, 2010): 1–15. doi:10.1177/0022146509361185.
———. Heart-Sick: The Politics of Risk, Inequality, and Heart Disease. Biopolitics : Medicine, Technoscience, and Health in the 21st Century. New York: New York University Press, 2014.
Stingl, Alexander. “The ADHD Regime and Neuro-Chemical Selves in Whole Systems. A Science Studies Perspective.” In Health and Environment: Social Science Perspectives, edited by Helena Kopnina and Hans Keune, 157–86. New York, NY: Nova Science Publishers, 2010.
Stingl, Alexander I. “Braining Your Life and Living Your Brain: The Cyborg Gaze and Brain-Images.” In Neuroscience and Media: New Understandings and Representations: New Understandings and Representations, edited by Michael Grabowski. Routledge, 2014.
———. “Digital Fairground ? The Virtualization of Health, Illness, and the Experience of ?Becoming a Patient? As a Problem of Political Ontology and Social Justice.” In Mediations of Social Life in the 21st Century, 32:53–92. Current Perspectives in Social Theory 32. Emerald Group Publishing Limited, 2014.
———. The Digital Coloniality of Power. Lanham, MD: Lexington, forthcoming.
Stingl, Alexander I. “Digital Divide.” In Encyclopedia of Global Bioethics, edited by Henk ten Have. New York: Springer, forthcoming.
Stingl, Alexander I., and Sabrina M. Weiss. “Mindfulness As/is Care.” In Wiley-Blackwell Handbook of Mindfulness, edited by Ellen Langer, Amanda Ie, and Christelle T. Ngnoumen. Hoboken, NJ: Wiley-Blackwell, 2014.

Alexander Stingl, our guest


Just a quick note that Alexander Stingl has offered to join us this week as we explore ideas related to “decoloniality,” a fresh and growing perspectives about the “other half” of modernity, namely, coloniality, and ways that people might learn to de-link from the colonial matrix of power it is based on.

As I mentioned previously, Alexander played a critical role in getting the topic of decoloniality to the Eastern Sociological Society’s annual meeting (possibly the first time significant time has been devoted to the topic in this venue — so bravo!).

Thanks Alexander!

3:1 — On “Decoloniality” — 1 of 3


“Decoloniality” is our topic for the week. It is immediately important to note that decoloniality is not the political process of decolonizing previously colonized nations (i.e., decoloniality cannot be reduced process of decolonization); decoloniality is not the academic study of living, thinking, and acting in a decolonized land or producing theoretical models of it (i.e., decoloniality cannot be reduced to academic research in post-colonial studies); decoloniality is also not the equivalent critique of modernity that post-modernity offers either (i.e., decoloniality cannot be reduced to post-modernism because post-modernism was/is a critique of Western modernity from the inside).*

In contrast, coloniality is what Walter Mignolo refers to as the “darker side of modernity;” the idea that modern science, modern capitalism, belief in progress, gargantuan architectural and infrastructural advancements (the brighter side of modernity, one might say) all brought with them a few genuine liabilities such as major justifications for colonialism largely based on selective understandings of Europe’s “advanced place in history” and the advent of scientifically based racial hierarchies. Obviously, this dates as far back as the Renaissance.

Coloniality is a logic. We think and act through it; the logic is undergird. It lasts longer than the colonized peoples of a colonized nation are no longer colonized. It is a logic of many things, many things good and bad, for example, a logic of selective intervention, selective classification, de-personalized knowledge, and so on (this is quite complex, so, to those interested, this list will expand as you read more). The impact is long lasting, as well. When a panel of men determine women’s access to reproductive rights, we can see the logic — not in the outcome, but in the very existence of of such a panel being legitimate in the first place; we might say this is the colonization of reproduction (which is not to say that discussing women’s access to reproductive rights is wrongheaded, it is only to say that the idea of intervening into such matters for women or on behalf of women is perhaps not so legitimate as it may at first glance appear). Likewise, when poor individuals living in cramped urban environs, and the “right answer” is to start a war on poverty and intervene into the lives of people, build a massive public housing infrastructure and then step away from such matters, we might say that this is the colonization of poverty. This sort of coloniality is perhaps the most obvious when indigenous knowledge about the environment and nonhuman inhabitants comes into contact with outside forces like the state, for example, in this herring fishery controversy featuring fish, bears, aboriginal peoples, police at fishing docks, and more (one of the more difficult parts of this case is that the fishing industry is not pressing for fishing rights in these waters off of British Columbia and scientists seem to have heard and support local indigenous knowledge on the need to leave herring alone in these fragile waters). So, this is something of the lasting logic of coloniality as might be apparent even now in our postmodern times, and the pillars of science, the state, modern medicine, and the like help to produce the long-lived “colonial matrix of power” (along with all the distinctions Latour is happy to point out regarding the split between human and nonhuman, man and beast, culture and nature, and so on).

The goal of the decoloniality project (writ large) is to “de-link” from the colonial matrix of power by as many means as are possible, and so far, this has mainly implied decolonial thinking and doing (i.e., epistemology and political praxis, respectively). The goal is to identify “options confronting and delinking from […] the colonial matrix of power” (Mignolo 2011: xxvii).

This week, I (Nicholas Rowland), Stef Fishel, and Mary Mitchell, contributed to a panel session about decoloniality at the Eastern Sociological Society’s annual meeting (in good old New Amsterdam … er. New York). This week, we will be talking about the cases we shared at the conference to give readers a sense of what STS might be able to offer this line of research and research activism which largely comes from the non-Westernized world, the Global South, and academically speaking from the humanities. Also, we are deeply indebted to those who presented in the panel and specifically to Sabrina Weiss and Alexander Stingl for overseeing and organizing the panels!

*As you might note the wikipedia page for decoloniality is marked at the top by a message claiming that it is not balanced and fair by wikipedia’s standards. Given what has been discussed about the colonial matrix of power, this is both a cautionary thought and possibly evidence for the difficulties of de-linking from the colonial matrix of power (especially the critique that the piece is not neutral, with the implied message “it should be neutral,” given that neutral can be used precisely to neutralize political or radical ideas).

Ship Breaking in Bangladesh


Worth seeing: The Ship Breakers. Ships, at the ends of their lives, are rammed into the beach, thusly beaching these “end of life” ships onto the shores of ship-breaking yards of Bangladesh, India, and a few other states. The work is dangerous and the environmental consequences are visually obvious. There are other examples here, here, and especially this piece in the Atlantic here.