What does it mean to claim that something is broken? What is the connection between tinkering and innovation? And how much tolerance for failure do our societies have? Exploring some of the ways in which repair practices and perceptions of brokenness vary culturally, Repair, Brokenness, Breakthrough argues that repair is an attempt to extend the life of things as well as an answer to failures, gaps, wrongdoings and leftovers. The set of contributions illustrates the strong affective power hidden in situations of disrepair and repair; broken objects often bring strong emotions into play, but also energising reactions of creative action.
In response to their kind invitation, I contribute with a short piece, summarising a chapter published in 2012 in Spanish as part of my PhD. In an ethnographic snapshot–in the vocabulary of the editors–I address ‘repair’ from the particular work of underpinning users in a telecare service for older people.
Repair has been addressed in the growing body of literature in the social sciences either as a restoration of social order or as a form of care for fragile things. Drawing from ethnographic work on a telecare service for older people in Spain between 2007 and 2011, I address here repair from the ‘flesh and bones’ side of it. In particular, I focus on the work undertaken by service workers, users and contacts alike that helps to maintain an infrastructure of usership: not a restorative form of medical rehabilitation, but a constant restoration of a web of embodied, legal and technical practices so that someone could be considered a user of a service. That is, an infrastructure creating and ensuring the conditions for (tele)care to happen or take place in compliance with contractual terms. Rather than as a form of ‘re-instauration’ (going back to square one, revitalising and polishing in practice the terms of the contract), I call their form of repair ‘underpinning’. It entails going with the flow, and acting thereon. Underpinning could be described as a form of repair that addresses habits as things going beyond the skin, in and through different mediators that connect uneven events and places. To underpin, hence, is to ensure on the go a certain topology of habit: a habitality.
As they conceived it, rather than as an hagiographic repetition of ANT ‘as is’, the companion has been crafted singularly so that each contribution shows and develops a question whereby ANT is mobilised, expanded, put to a test and taken further: In explorations and inquiries where all contributors have felt accompanied in different ways ‘near ANT’, as the editors describe in the introduction.
This companion explores Actor-Network Theory (ANT) as an intellectual practice, tracking its movements and engagements with a wide range of other academic and activist projects. Showcasing the work of a diverse set of ‘second generation’ ANT scholars from around the world, it highlights the exciting depth and breadth of contemporary ANT and its future possibilities. The companion has 38 chapters, each answering a key question about ANT and its capacities. Early chapters explore ANT as an intellectual practice and highlight ANT’s dialogues with other fields and key theorists. Others open critical, provocative discussions of its limitations. Later sections explore how ANT has been developed in a range of social scientific fields and how it has been used to explore a wide range of scales and sites. Chapters in the final section discuss ANT’s involvement in ‘real world’ endeavours such as disability and environmental activism, and even running a Chilean hospital. Each chapter contains an overview of relevant work and introduces original examples and ideas from the authors’ recent research. The chapters orient readers in rich, complex fields and can be read in any order or combination. Throughout the volume, authors mobilise ANT to explore and account for a range of exciting case studies: from wheelchair activism to parliamentary decision-making; from racial profiling to energy consumption monitoring; from queer sex to Korean cities. A comprehensive introduction by the editors explores the significance of ANT more broadly and provides an overview of the volume
In our contribution, Israel Rodríguez-Giralt and I mobilise the ANT-inspired repertoire of ‘activation’ to discuss not only how to study forms of collective action or techno-scientific activisms, but also–and mainly– ‘experimentally collaborative’ or ‘activated’ modes of research deriving from those engagements. Drawing from our several years long work together with the Spanish independent-living movement, and in particular with their activist explorations into the worlds of design, in our chapter we ask:
Can ANT be a form of activism?
In this chapter we search to think with a concrete set of activist practices: the En torno a la silla collective, and in particular the research engagement afforded by its intense social and material explorations in the environmental intervention and remaking of wheelchair users and their surroundings. We characterize this particular form of research activism as ‘joint problem-making’: comprising a series of social and material interventions to problematize, transform, and account for the worlds being produced together with others. Building upon this, the chapter analyses the impact it had on us as researchers: or, to be more specific, on our ways of engaging ethnographically, and to consider how this might inspire the ‘experimentally collaborative’ or ‘activated’ ways in which ANT researchers might engage in other activist ecologies. Our hope is that in exploring our engagements with activism, ANT could become a more open and nonconformist research space: an ‘activated’ practice, problematizing in newer ways the relationship between description and action, exploring the manifold ways of being an analyst or a researcher that might be available when engaging in activist settings.
It is our great pleasure to invite you all to the upcoming summer semester 2019 edition of the Institut für Europäische Ethnology’s (Humboldt-University of Berlin) Institutskolloquium (our departmental lecture series):
The world/s at the ends of the city
Explorations in urban and environmental anthropology
These public lecture series will take place each Tuesday 2-4pm (except otherwise stated, *) from April 9, 2019 until July 2, 2019 in the Room 0007 at Hausvogteiplatz 5-7 10117 Berlin.
We would be really grateful if you could share it with anyone interested.
If you happen to be in Berlin any of those dates, don’t hesitate to come!
Organised by Ignacio Farías, Tomás Criado & Jörg Niewöhner
What if the city was not a world in itself, but an interface to multiple, overlapping, often invisible and conflicting worldings? That is, more or less powerful, more or less precarious ways of composing urban ecologies that sustain–and impede–forms of life. But also, what if those worldings were the end of the city as we have come to know it to date? This departmental lecture series wishes to explore the world/s at the ends of the city, giving this term a twofold sense:
• Firstly, the series pays attention to nonhuman worldly forces both shaping and challenging urban cohabitation. The challenges these forces bring with them lead us to explore the potential shape of an urban cosmopolitics in the Anthropocene. We are thus interested in understanding how organic and inorganic, geological, chemical and biological forces challenge our understanding of the city and the modes of operating in it. • Secondly, we want to zoom into critical and experimental ecologies of practices un-doing and re-doing the city at the edges of habitability. That is, social movements but also movements or, rather, displacements of the social be they reclaiming infrastructures, apprehending or appropriating urban ecologies. We aim to explore what it could mean to rethink urbanism, in its constructive and moral/citizenship dimensions, from different kinds of engagements of human and nonhuman others. We aim to make visible arts of survival, inquiry, and design that unfold in the ruins of the city as a modern project of social integration through infrastructural connection.
The departmental lecture series ‘the world/s at the ends of the city’ will thus shed light onto what an urban politics might involve in the face of disruptive irruptions of both nonhuman and unruly forces through the boundaries, thresholds and interstices of urban worlds: that is, the spaces where what we call ‘the city’ not topographically, but mainly ontologically, ends. Exploring these ends is critical, especially considering that while in policy worlds cities are increasingly targeted as a key site to achieve a sustainable future, many other critical voices suggest we should dismiss the city as a useful analytical and political category. In this context, it seems crucial to articulate the discussion about worldly forces at the ends of the city with the question of the ends (telos) of our inquiries and interventions in urban worlds. At stake are not just the conceptual apparatuses to decenter the city, but most prominently the necessary re-articulation of the epistemic politics of an urban and environmental anthropology.
Three interrelated avenues of disciplinary reflection might shape our conversation: How to follow and immerse ourselves in the life of urban biomes, bees, microclimates, tsunamis, so that we can represent and give a voice to such urban actors? How to learn from the methods invented by different urban ecologies of practices and collectives to know, represent, intervene and engage with unknown worldly forces? How to collaborate with scientists and artists in the production of in/commensurable accounts of the world/s at the end of the city?
9. April | NaturenKulturen: Denkräume und Werkzeuge für neue politische Ökologien – Book Launch Michi Knecht / Katrin Amelang (Uni Bremen). Commented by Tahani Nadim (MfN/HU Berlin)
16. April | Growing city surfaces: anthropology and the urban soil sciences Germain Meulemans (EHESS, Paris)
23. April |The air as an end of the city? Nerea Calvillo (CIM, Warwick)
30. April | Beyond Concrete: Imagination, Material Futures and Construction in Times of Ecological Crisis Rachel Harkness (University of Edinburgh)
7. Mai | Integrating edible city solutions for socially resilient and sustainably productive cities Ina Säumel (IRI THESys, HU Berlin)
14. Mai | Quer-denken – A cosmo-politics of urbanthropocene? Anders Blok (University of Copenhagen) / Regina Römhild (HU Berlin) / Jörg Niewöhner (HU Berlin)
21. Mai | Ruderal City Bettina Stoetzer (MIT)
28. Mai* | Violence and vigilance: on militarized sentience and phantasms of terror in Paris, France [*Sondertermin: 6-8pm c.t.] Robert Desjarlais (Sarah Lawrence, NY)
4. Juni | Autonomia ethnographica: liberal designs, designs for liberation, and the liberation of design Alberto Corsín Jiménez (CSIC, Madrid)
11. Juni | Low Tide: Submerged Humanism in a Colombian Port-City Austin Zeiderman (LSE)
18. Juni | Re-imagining detoxification beyond the molecular register Nick Shapiro (UCLA)
25. Juni | Quer-denken – Remaking the city: How to care? Tomás Criado / Martina Klausner / Beate Binder (HU Berlin)
2. Juli* | Für eine Anthropologie des Urbanismus (inaugural lecture/Antrittsvorlesung) [*Sondertermin: 6-8pm c.t. am IfEE, Raum 408] Ignacio Farías (HU Berlin)
Thanks to the joyful invitation by Joanna Latimer & Daniel López–possibly two of the best editors in the planet, capable of hosting the nicest people and make all of us enjoy wonderful and lively debates–, I am honoured to take part in their absolutely flabbergasting Sociological Review monograph ‘Intimate Entanglements’ with an impressive line-up. Do not miss this one!
The monograph focuses on rethinking the relation between “the abstract and general connection between entanglement and knowledge-making by grounding it within specific sociomaterial relations”, proposing us to pay special attention to intimacy not as a category of the local and experiential as opposed to the scientific or universal. Instead, as the editors suggest, “by foregrounding what is often made invisible in extant accounts of how knowledge is done, the authors explore how a focus on affect restructures possibilities for more situated knowledge, that involves non-anthropocentric modes of relatedness in a wide range of substantive domains and communities of practice”.
My own humble contribution to this collective effort is a particular ode, entangling intimately with the practices and spaces of ‘mutual access’ we pried open when searching to inhabit En torno a la silla.
Technologies of friendship: Accessibility politics in the ‘how to’ mode
This text is an ethnographic account of a singular, Barcelona-based activist endeavour called En torno a la silla (ETS): a do-it-yourself and open design and making collective engaging in a very peculiar form of accessibility politics beyond a ‘disability rights’ framework. In it, I entangle intimately with ETS’s relational interventions, in the form of making and documentation processes. What animates me is a political engagement with the practice of ‘re-description’, paying attention to the singularity of what relational vocabularies and practices bring to the fore. In describing the context of its appearance, as well as several of the collective’s endeavours, I address ETS’s relational register. Rather than being a clear-cut activist group with the aim of materialising the ‘inclusion’ of ‘disabled people’ through ‘technical aids’, ETS engaged in producing what they called ‘technologies of friendship’: frail and careful material explorations opening up interstitial relational spaces of ‘mutual access’ between bodily diverse people. Through circulating tutorials, poetic accounts, digitally and in workshops and presentations, ETS’s technologies of friendship became also ways of addressing how relations can be materialised and reflexively described, making available in its wake ways to re-enact them. Thus it produced an inspiring ‘how to’ accessibility politics: a material-political concern with the speculative opening up and materialisation of conditions for the very happening of relations, relating at the hinges of unrelatability.
This article has benefited from a series of kind spaces functioning as ‘technologies of friendship’ in themselves. I would here like to warmly thank: Isaac Marrero Guillamón and the 2016 Goldsmiths’ Anthropology ‘Research >< Practice’ seminar series; Gonzalo Correa and the 2016 MA in Social Psychology students at the Universidad de la República in Montevideo; Marisol de la Cadena and the attendees at a 2017 UC Davis ‘STS Food for Thought’ event; Joanna Latimer, Daniel López, and the commentators at the 2018 ‘Intimate Entanglements’ workshop in York; and a 2018 seminar of the CareNet group in Barcelona, all of whom greatly helped me finetune the article’s main ideas. I dedicate this account to my friends from En torno a la silla, in the hope that this could serve to bring ourselves closer to yet-to-be-found intimate others.
The Nordic Design Research Society (Nordes) organises its 8th biannual conference next 3–4 June 2019 at the Aalto University in Helsinki (Finland), under the timely topic ‘Who cares?‘, whose call looks fantastic:
What do, or should, we care about in design and design research today? Underpinning the question are issues of culture and agency – who cares, for whom, and how? Taking care, or being cared for, evokes the choice of roles, and processes of interaction, co-creation and even decision-making. Caring, as a verb, emphasizes care as intention, action and labor in relation to others. Care can be understood as concern for that beyond oneself, for others and, thus, human, societal and even material and ecological relations are at stake. The question of care is also a call for questioning relationships, participation and responsibility, democratic and sustainable ways of co-existing. From this expansive societal standpoint, we could even ask who cares about design? And what should we do about it? The 8th biennial Nordes conference poses the question, “Who cares?”, exploring related questions, issues and propositions concerning responsibilities, relationships, ways of doing and directing design today.
In the 2019 Nordes conference, we draw inspiration from notions of care as a lens through which to reflect upon and critique as well as potentially to refocus and redirect design and design research. Care might be understood in relation to philosophical lines of inquiry in other disciplines exploring theories, politics and ethics of care. Care might be understood concretely in relation to the ideals and infrastructures of welfare and healthcare systems, or service interactions. Care might be understood personally as a mindset seeking out what is meaningful for people, and for life, and with design as reflective and skilled action concerned with improving things and preferred situations.
Thanks to the generous invitation of the organising committee I will have the immense honour to act as one of the keynote speakers, contributing to one of the main themes of the conference: ‘How to care?’ (Care and care-ful materials, methods and processes in design and design research) – For this, I will be sharing my anthropological work on and my different modes of engagement with inclusive design (see the text of my intervention below)
HOW TO CARE?
Keynote speech, 3.06.2019, Helsinki (published online on 9.04.2020)
Before anything, I would like to warmly thank the organizing committee of the NORDES conference for their kind invitation to speak here today.
When I received your proposal I thought this was a fantastic occasion to attempt to think collectively on how to care in and through design practice. But also, an occasion to think through the recent popularization of the term.
Why such a recent fuzz about ‘care’, you might ask?
As the organizers of the conference have aptly identified, care has indeed begun to pop up in many design domains and situations beyond the arena of social and health-care services. And the concept is now being vindicated when discussing particular modes of architectural and design practice: ranging from participatory approaches to discussions around the ecological crisis as requiring designers of all kinds to engage in ‘critical care’.
Care, hence, has become a politically and morally-laden vocabulary for designers to engage with issues of energy transition, environmental concerns and social inclusion. This interesting expansion of the term is indeed bringing about interesting new repertoires of action for designers, but also newer problems: it is sometimes used as an all-purpose and generic term. Having worked in the vicinity of different uses of this term by professional and amateur architects and designers in the last decade, I have trained myself to pause a bit whenever I hear it being used.
To me, care as a concept has a very specific origin in the feminist politicizations searching to make palpable our constitutive vulnerability and to grant value to the ecologies of support and interdependence put in place to sustain our lives. As such, this term not only highlights the practices that can lift what might be heavy, might serve to protect and support. But also it is a fraught terrain with a very thorny legacy of asymmetries and further violence: sometimes, when coupled with a clear-cut knowledge of what needs to be done and how, care could also be a way of imposing understandings of what it might mean to lead a good life or a good death. Perhaps the best thing we might keep in mind is that, as the saying goes, “the road to hell is paved with good intentions”.
Hence, in what follows I will invite you to share a reflection that, at best, will try to incite you to think on your own practices on how to bring forth more careful modes of designing, rather than attempting to tell you what to do. My aim is to lure you in considering that rather than having clear and straightforward ideas on what caring might mean, perhaps to care is always an intervention into the very meanings and ways in which practicing care could be possible and desirable, or not.
In the last decade I have been practicing what I call hyperbolically an anthropology of, through and as inclusive design–having worked on a wide variety of settings where care was vindicated as a domain or concern, from telecare for older people to urban accessibility infrastructures, and in a wide variety of engagements as an anthropologist, from providing ethnographic input to design processes, to working in activist collectives or formally training architects.
Drawing from my work, I will sketch out different versions care: namely, as (i) domain of intervention, as (ii) a method (of inclusion or participation), as (iii) a mode of inquiry, and I will close (iv) advocating that perhaps the best way in which we could mobilize care would be as a way of activating the possible, what is not here yet, what could be otherwise, hence weirding our understandings of care in design, enabling to speculate with alternative knowledge distributions and materialisations of togetherness not based on clear-cut understandings of the good nor consensus and commensurability. Perhaps this is what we might need, to navigate the uncertain conditions of the present.
I. Care as a domain
Most people think that to care about care as designers relates to a particular domain of intervention: namely, that of care services and technologies. Indeed, since the 1990s and as a result of the fear of what some call the ‘silver tsunami’–the alarming prospects of population ageing and its alleged catastrophic impact in welfare systems and everyday informal chains of support–, many designers felt the call to engage in conceiving services and products attempting to bring solutions to this conundrum. Largely conceiving their role as that of technologizing or, more specifically, digitalizing these relations, the last decades have seen the advent of many promising devices and platforms, commonly advertised as solutions bringing a technical fix to care burdens. The list might be long: telecare, AAL, robotics, etc.
After my initial involvement in understanding the prospects of this technologisation, I learnt that despite the great investment put into them, these innovations sit on very problematic grounds: These projects and services tend to work articulating and bringing into the mix private actors, such as insurance companies, perpetually claiming that this could lead to more efficient ways of caring for care. However, the potential for their widespread use still resides on the state sustaining via pensions or direct payments the lives of a vast majority of vulnerable populations. An economy of hope that piggybacks on social states and their incentives to grant solutions for those who could not afford them.
After the 2008 crisis, this machinery was exposed at least in many countries of the European south, and it began to show darker contours: in deflating economies, and in the advent of a crisis of welfare systems, the technologisation of care and the prospect that we will all be taken care of by 1m€ robots seems to me rather flawed.
These innovations usually travel within the closed circuits of a handful of countries of the rich North; not only they do not substitute informal care, which is usually rendered even more invisible as an essential work for them to operate as solutions. Not to mention that we know very little of their polluting footprint. Indeed, making an educated guess, critical work on e-waste, such as Josh Lepawsky’s Reassembling Rubbish, indicates that we should include in the calculations of the impact of many digital innovations their environmental effects: not just in terms of its post-consumer polluting externalities, but also those related to the extraction of materials and their production. In fact, if we held all these things in sight, most of our understandings of welfare tend to be premised upon a human exceptionalist, colonial and extractive project of techno-centric innovation.
Welfare, seen in this light, is revealed as a deeply unsustainable machinery. I don’t mean to say that innovation in that sector is not important or even crucial, precisely to tackle our many social and environmental challenges, but we need to think hard beyond the present-day regime of innovation, revising the promise that nitty-gritty technologisation and hardcore digital infrastructuration will automatically bring the common good, as it risks not only creating further social divides when social states cannot work to redistribute wealth, but also further damaging our environment.
How to do it then?
II. Care as method
Against this background, a popular register for care in product, service and urban design has tended to reinvigorate it as a concern around inclusive methods or means of designing: namely, a worry for non-tokenistic forms of participation and inclusion of concerned publics in the creation and articulation of a wide variety of social and material arrangements. Care, then, here reads as an agenda for processes so that users’ voices, wishes or needs could be heard, discovered, interrogated, made available, shared and discussed in the hope that we could find a more inclusive common ground. In the desire to be more careful, more standpoints should be brought into the equation.
These issues are, for instance, constantly made to emerge in attempts at building urban accessibility infrastructures. Let me share an example: all over Europe a new pedestrianized paradigm has popularized, the ‘shared street’. It is premised upon a gigantic infrastructural transformation of squares and sidewalks using more durable and hard-surface materials, with the idea that if the zoning of street uses–and with it the differences in patterns and heights–was dropped, pedestrians and bikers would be safer, because cars would have to slow down, and pay attention to their surroundings. However, with mounting cases of older or blind or deaf people being hit by cars or motorbikes all over the place, many find these spaces paradoxically much more dangerous than before. Yet, finding a solution by consensus doesn’t look very promising here. Perhaps for these spaces to allow for good forms of pedestrianization the views and needs of some must prevail over others, for this to be a lasting good, and protective solution.
As this example shows well, participation is much more complicated than just bringing all concerned people in or back into the design fabric. Composing a common ground tends to be very complicated when we are not only in the business of the concertation of already known interests of well-articulate parts of a whole–that is, when we are not dealing with mere stakeholders–, but when we operate with wicked problems affecting us in strange and emergent ways, for which we have no simple nor common definitions of the problem, and therefore much less solutions, and where the process might need us to take part not as a clearly recognizable part of a whole but engaging in more agonistic, critical, and dissent-oriented design practices.
What about those whose views are not that articulate, those whose ways of being and acting do not make of them adequate liberal subjects in the social-democratic search for consensus? What about ‘the part of those without part’, to paraphrase philosopher Jacques Rancière?
In situations like this, to care might not be to enact consensus through the concertation of interests. This doesn’t work when we have incommensurable positions, and when we’re in a situation of uncertainty. How to care, then?
III. Care as a mode of inquiry
What these situations show is that care, rather than a clear path towards a solution, should be addressed as a domain of problematisations, in the sense that Foucault gave the term: that is, as problem spaces whereby we probe into and articulate competing and sometimes opposing versions of the world through particular material and semiotic assemblages.
In that vein, care as a mode of inquiry became an analytic in feminist initiatives: As a descriptive tool, it conveyed the importance not only of invisible or undervalued work — that is, the everyday reproductive tasks of supporting fragile and interdependent beings in both informal and formal settings — but also of affects and emotions going against the grain of modern societies obsessed with efficacy, justice and rationality. As a category of political intervention, it helped give value and articulate a wide variety of forms of interdependence.
These two meanings can be appreciated in the notion of care famously coined, almost thirty years ago, by Berenice Fisher and Joan C. Tronto as “a species activity that includes everything that we do to maintain, continue, and repair our ‘world’ so that we can live in it as well as possible.” (Fisher and Tronto 1990, p. 40)
Many designers have been involved in producing conditions for such a feminist inquiry, in projects of mapping, visualizing and debating alternative cartographies of interdependence and invisible labour.
These projects search to make exclusions and forms of supports visible so as to debate alternative arrangements, also opening up discussions on the very effects of making visiblet.
The feminist legacy of care also points out at the requirement to practice care even though we might not know how to do it, even though we might not be fully sure of how we’re doing it, even though we might constantly be in a search for better ways of being and living or dying together, and even though we might fail most of the time.
Recent feminist works in STS have indeed readdressed care as searching to engage in understandings of ‘doing the good in practice’, to paraphrase Annemarie Mol; not only to dispute generic understandings of how, what or who to care for and why– in fact, care tends to be an art of the singular and the practical, rather than of the generic and the universal–, but also in some other occasions so as to not forget the violent prospects of care interventions. Highlighting the importance to remain, to rejoice, to learn from being troubled from the ways in which we care, not searching to explain them away.
As such, it resonates with the particularly lucid call by Michelle Murphy for a politics of care that unsettles its often-hegemonic histories, as well as contemporary alignments and circulations. Perhaps that might be the best way of caring: not taking for granted how to do so, doubting without ceasing to find ways to act, remaining aware of the potential exclusions it might bring to the fore, so as to find ways to retrace our steps and act towards more just modes of togetherness. And for this, care concerns with practices that stress not just the finitude of our particular bodies and their vulnerabilities, but also their openness and unfinishedness.
Seen in this light care, then, care could be understood as a way of protecting the constitutive vulnerability of being in a way that doesn’t easily conflate to the certainty of who these beings are and what their contours might be: securing hence our ways of remaining open to the unknown, perpetually ‘assembling neglected things’ as María Puig de la Bellacasa has so vehemently put it.
But how to do it, then?
IV. Care as activating the possible
Perhaps the current situations of planetary distress have made us aware that care is now more than ever an issue affecting us all. And yet, although vulnerability and the need to find supports cuts across social divides care risks becoming a too generic a term if not considering the different forms and gradients of intensity to exposure and carelessness.
My warning is raised in a context in which care is also vindicated for the worse in the brutal responses: with its connotations of good will and humanitarianism, care can be problematic if not extremely violent analytic for many collectives and ecologies of practice. For instance, refugees or other collectives subject to social are tend to oppose a vocabulary that renders them into passive subjects of someone else’s attention.
Yet, this problematization or troubling of the care analytic might have become more generic today, when the likes of Trump or Salvini regularly word out “we must take care of our own” as an exclusionary project, be it in the building of more steep and brutal borders or preventing rescue ships from having a safe port in the Mediterranean.
When care is invoked in violent nationalist, supremacist and macho projects of cocooning against our own constitutive otherness; but also when care is vindicated as an expert vocabulary of professional certainty, some of us feel we might need another word.
However, care is too important to be abandoned to its own fate. It is precisely under the influence of these brutal, palliative and reparative understandings of care–that is, those that want to keep things as they are, or restore things to an imagined or aspirational Valhalla of how nice things once were, that we should insist in vindicating and pluralizing care. As I see it, in such a context, care might be understood as a task of what philosopher Isabelle Stengers might call ‘activating the possible’: a way of making available what isn’t there yet, what could be otherwise.
Practiced in this unsettled way, care might be expanded even, not only to many other-than-human and more-than-human ecologies but also beyond the regular modes of politicizing care in all too human affairs.
One of the most interesting places for the recent renewal and expansion of careful design practices have been the many community-making endeavours that emerged after the doomed landscape of the 2008 financial crisis. In Spain, for instance, the indignados protests gave way to a wide variety of crowd-sourced, low-tech and DIY community explorations–analogous to others that appeared in many other locales–exploring forms of activist design with hackers, makers, maintainers, and menders experimenting with recycling, re-use and up-cycling, activating design as a practice bringing forms of care by other means.
Revitalising the critical debates of the 1970s these projects started to show how design practice, as a sometimes technocratic and consumerist-driven modernist endeavor, might as well be part of the many problems of our contemporary predicaments rather than a solution.
As a reaction to these modes of practicing design, these initiatives have created conditions for shared and distributed expertise going well beyond the technocratic pact of social utility of design: whereby designers act as experts in the closure of political and social conflict through solutions–services or products–for the common good, sometimes asking different groups their opinions, or enrolling social scientists like yours truly in learning about users and uses through methods like ethnography or participatory fora.
To me, the most interesting thing is that many of these projects reveal care as a project of what in STS is known as ‘technical democracy’, when searching to remain open to uncertainty, dissent and probing into complex yet collaborative modes of inquiry, with the aspiration to bring forth divergent ecologies of support.
Indeed, these different design enact other roles for designers: as facilitators of ‘socio-material assemblies’ or ‘design things’, as Thomas Binder, Pelle Ehn and colleagues would call them: staging and infrastructuring problems and different modes of engagement in design after design; or as bringing forth critical, speculative, poetic and more explicitly adversarial forms of design practice that elicit and provoke material modes of collective interrogation around design and its effects.
As I see it, these divergent design practices elicit a wide variety of repertoires of caring for the possible, precisely because they operate against how anthropologist Arturo Escobar defines modernist design practices, as operating under the ontological occupation of modernity and its natural and cultural, expert and lay clear divides. Indeed, these projects enact or activate the possible because they practically carve out alternative ontologies of the world and relational modes to the classic modernist ones, however unknown, unfathomable or scary they might seem at first. Indeed, caring for the possible in these endeavours is far from being an easy task.
Activating things: En torno a la silla
But allow me to exemplify. From 2012 to 2016 I actively participated in a collective space of this kind in Barcelona: an exploratory activist design initiative called En torno a la silla, a wordplay in Spanish signalling an attempt at situating ourselves around, en torno, wheelchairs, sillas, so as to activate other possible environments, entornos, for them. And have been searching ever since to learn from our hyperbolic aspirations, fraught methods and experimental practices to open up inclusion not as a solution but as a problem-space.
En torno a la silla emerged after the indignados protests of 2011, after the recognition that we had no spaces to meet in bodily diversity, and that we might need to make or carve out those spaces so as to keep knowing each other. It started operating as a collective including an architect, professional craftspeople, members of the independent-living movement in Barcelona and me in the role of a documenter.
What gathered us was the intention to prototype a toolkit to turn the wheelchair into something beyond a chair that moves with wheels, but rather as something akin to “an agora that produces agora”: that is, a political and collective space that brings further people in. This was not a participatory design project where designers lured us to work with them in their own solutions or aims, but a collaborative space of inquiry through making where all present contributed in different ways.
For instance, we discovered a lot in the process of creating from scratch a portable wheelchair ramp: not only that we needed to elicit a lot of knowledges about our partners’ bodily diversities and their different types of wheelchairs; but also to think through the technical modes of folding, transportation and unfolding, or the right materials for it to make sense. We also learnt a lot from using it, from the particular effects it created, and the conversations it opened up.
Upon using it the first time in an accessible bar, and publicizing the result on our blog, a debate with colleagues in the independent-living movement ensued; we were accused of undermining the collective struggle by proposing an individual response, but we tried to remain true to what the experience had allowed us: being together in places that had not been imagined for us, opening up an encounter with the people populating them by the sheer act of irruption.
We learnt that the ramp was no solution, but a way of unfolding the problem of inaccessibility in particular situations. And in the joyful way in which we always operated, we started doing it more purposefully: calling the practice that there ensued one of a-saltos, playing with the double meaning in Spanish of jumpy walking, as we were entering places after a jump, as well as one of assaulting, irrupting and disrupting the static normalcy that those places enforced.
Rather than being a project whereby designers cared for known needs and conditions, the intense 4 years that En torno a la silla worked at full steam was rather a process of learning together to care for forms of mutual access, and mutual exploration of whomever wanted to live in bodily diversity, making but also repurposing and recycling all kinds of materials to do so.
This is the reason why we speak in a weird way about what we discovered busy doing: as we came to understand, were not designing technical aids for the of inclusion of the disabled, but caring for the emergence of technologies of friendship, as we called them. That is, spaces of encounter without clarity of purpose beyond the very desire to keep on finding ways of relating at the hinges of unrelatability. Our open approach to design became in time for us a form of inquiring into the conditions of mutual access in bodily diversity.
But working in conditions of ontological occupation, to reiterate Escobar’s appreciation, tends to make things difficult for these attempts at sustaining critical, collaborative and speculative initiatives search to pry open other modes of relating and living together. Many of these projects prove extremely fragile and vulnerable. How could we care for them?
In the last years, much efforts have indeed been put to sustain the liberation of modes of designing that these practices entail. One of the most notable examples has been a concern to infrastructure and generate conditions of exposure to a wide variety of knowledges, through the critical involvement in open-access publication platforms and open-source infrastructures. In opening up to other knowledges and in making them available there lies a hope that we might create alternative resources for alternative modes of living together.
En torno a la silla’s legacy, for instance, remains in the open-source platform that I allowed to put together, with a careful attention to the documentation of our processes of doing and thinking in tutorials, accounts of processes or events, or poetic reflections. However, this liberation of design and its knowledge also needs a welcoming ecology. And for this we need to be aware that open design and its knowledges tend to be framed when not diminished by particularly market-centric and expertocratic conditions of circulation, subject to many disputes in deeply asymmetric contexts of variegated expertise, in many circumstances putting these strategies of opening in danger.
The fraught prospects, hopeful versions and capitalist deformations of the sharing economy are, indeed, here a case in point. As I see it, care here becomes a practical issue for designers whenever searching to test experimental modes of inclusion into the fabric of products, services, platforms, cities or environments. This way of understanding care, then, might demand from us to become activators, so that this openness might flourish. And, for this, to care might mean to open up experimental pedagogic spaces.
Activating pedagogies: Design in crisis
I especially learnt of the difficulties not just to sustain this openness but to create situations of openness when I moved to Germany in 2015. I started working from the belly of the Bavarian beast–if you allow me the pun to talk about the leading German technical university at the core of one of the golden cradles of global corporate capitalism, teaching architects and other types of designers more formally in the chair of participatory design, where I was hired to bring what I had learnt in my variegated engagements in Spain.
From the beginning I faced the many difficulties or sheer impossibilities of translating the modes of thinking and doing I had learnt in the previous years to a context I couldn’t relate to very easily. In fact, this stupid idea of believing I could do it has made me feel a great sense of loss in many a dark night.
I also had to face my naiveté or sheer audacity in having forgotten that institutional spaces of alleged financial or funding abundance are not devoid of other problems of scarcity: a chronic lack of time created by the many commitments and compromises that ‘spending money reasonably’ entail; but also, the lack of a generic care for free processes of collective thought that an individualist focus on career and unit-centric demarcations might create; not to speak of the problems deriving from how well-greased hierarchies might operate in places of monetary power…
Hence, for most of the first year, I was constantly accompanied by a sense if failure: a failure to carve out openings in a hierarchically conceived academic culture; a failure to capture the students’ attention beyond ready-made humanitarian gestures, facing an overall tendency to understand their role as one of ‘problem solving’ and perpetually reenacting technical-social divides, demanding from the social professionals that we provided information about users and uses or methods to deal with the problematic prospects of ‘the social’.
Indeed, and much to my dismay, students and colleagues seemed many times uninterested. But I also realized that perhaps my teaching methods were the problem: lecturing, reading and commenting proved deeply inappropriate.
Under such circumstances, I realized that the best thing one could do is to attempt to put the students’ design in crisis, forcing them to engage in processes of learning to unlearn, to undo, or even to undesign the trained habits, goals and practices of modernist design ontologies, and its market-centric and deeply unsustainable effects. But how to do so? Indeed, such was the premise of a radical pedagogical approach in a series of design studio settings called ‘design in crisis’ put forward together with my colleague Ignacio Farías, which lead to a collective reflection on ways in which STS could be made to matter to design and architecture students in the edited volume Re-learning design, published by the Chilean bilingual journal Diseña.
In our particular approach, we sought to design studio practice, searching to sensitise future designers to other forms of understanding their practice, exposing and confronting them with somewhat impossible tasks that force them to engage in other learning process, as well as exposing them to the potential exclusionary effects of their practice.
That became our aim in a series of design studio projects that we framed under the title Design in Crisis, where we tried to work on creating experimental situations that should function as operating a reflection on our student modes of designing, although
the idea was also to show that this was feasible to make students aware that, however crazy or strange our proposals were, the briefs responded to ‘real’ situations where their particular mode of designing should be readdressed.
In Design in Crisis 1 we made them design at great speeds a series of architectural solutions in a fake competition to provide solutions for a series of humanitarian disasters, such as the refugee crisis, then devoting 3 months to undoing and unfolding the problem of their proposals, making them confront their projects in a wide variety of ways with those who might suffer from them.
However, we realized that we might need to train them to practice these confrontations, and for this, in the following versions, we devoted great lengths to train them in multi-sensory approaches to design, then producing toolkits for an alternative architectural practice: in Design in Crisis 2, for instance, we confronted them with the impossible task to design a toolkit for a blind architect, which led them to develop a tool they called ManualCAD, a multi-sensory tool for co-design processes; and in Design in Crisis 3 the challenge we confronted our students with was to re-learn green space co-design by creating a set of devices–simulation and co-working suits, pipes and chemical substances– to establish enter in a relation with the beavers populating the river Isar, attempting to enable them to participate on its renaturalisation.
The outcomes our students produced might be conceived as potential toolkits for a different kind of architectural design practice. Despite being ‘gadgets’ these toolkits should not be seen as closed ‘objects’, nor well-packaged ‘plug-n-play solutions’.
Quite on the contrary, being accompanied by an open documentation of all the shaky learning outcomes the groups had been through in becoming a group, they function as a re-learning device of sorts: as pedagogical devices performing an ‘intravention’ into architectural practice with the potential of having an impact on our students’ future professional practice and allowing others to follow their steps.
Intraventions, hence, whereby students were exposed to forms of designing more carefully, activating the possibility of alternative architectural modes of designing.
But En torno a la silla or Design in Crisis are just some of the many examples of a potential design practice understood as a form of care for the possible. That is, a form of designing so as to activate other forms of designing. But I am sure you could contribute with many others.
In times of planetary distress and complex future prospects for any form of living together, perhaps we need render ourselves amenable to activating our modes of designing in unforeseen ways.
As I would have liked to propose, perhaps the best thing we could do is to decidedly engage in the design of situations to explore different speculative engagements, demanding from us to engage beyond the strict role of ‘advocates’ or ‘activists’: sites, venues or forums to problematize the worlds we live in by making and provoking distinct registers of appreciation of complex conditions in a wide variety of aesthetic registers and design genres, from the parodic to the fictional. Hence acting as ‘careful troublemakers’, un-doing or un-designing the conditions of those whose actions have the potential to be harmful, so that we could attempt to create uncertain practical openings into the possible, where we might experiment and learn to engage in alternative and hopefully better ways of living together.
I am particularly happy to take part in this Winter Semester’s Public Lecture Series of the Center for Metropolitan Studies (TU Berlin), under the theme “Technologies of the City”.
Hence, next February 5th 2019 I will be presenting the following talk:
Infrastructure as ‘the people’: The social-technocracy of Barcelona’s accessible sidewalk standards
Disability rights activists have for a long time advocated for cities hospitable to bodily difference: de-stigmatizing, enabling, and supportive of their bodily diversity. Since the 1970s protests, many cities of the Global North have developed processes to sensitize architects, engineers, and civil servants so that such environments could be made to exist, creating the conditions for urban infrastructures to embody concrete arrangements of ‘sidewalk democracy.’ Drawing from archival, interview and observational work in the city of Barcelona, I would like to show different attempts at this: from the instalment of ‘free-barrier’ policies and architectural standards to more contemporary problematizations around ‘cultural’ and ‘multisensory’ approaches. Grounding on STS and Anthropology works, I would like to provide an account of the particular ‘infrastructural style’ of these undertakings, and the challenge it poses: or how a de-stigmatizing agenda is predated by its very mode of implementation.
To exemplify, I would like to reflect on the ways in which the city’s accessible sidewalks and crossings have been made and implemented to stand as infrastructures for ‘the people’. First, I will delineate the participatory governance processes–involving several representatives and associative movements of people with disabilities–through which the system of ‘urban elements’, including accessible sidewalks, was developed by the city hall. Second, I will show recent civic, techno-legal and techno-political controversies that have arisen after the enactment of a newer state-wide regulation, entailing an alternative sidewalk configuration: this will allow me to pay special attention to a ‘shared streets’ implementation in the iconic Passeig de Gràcia, which created as a response a united front of disability rights activists self-denominated ‘streets for all’, whose articulate demands were put on hold because ‘a technical solution was needed’.
In paying attention to the contested modes of composing those accessible urban infrastructures, I would like to analyze the relational architectures there arising, also reflecting on the challenges they pose to urban democracy. Even though the aspiration is openly and overtly social-democratic–these infrastructures standing for an aspiration to achieve an inclusive society for all, undoing and reworking the stigma of bodily diversity–, I call this infrastructure of public space and mobility an instance of ‘social technocracy’. In order to democratically respond to the many social demands of different stigmatized collectives and activist initiatives wishing to further use the city and move around, the only available strategy is a very paradoxical one: to produce an expert-managed, materially sealed, and procedurally closed-down to public scrutiny type of urban infrastructure. Rather tragically, in seeking to provide urban infrastructures and practices to tackle with manifold forms bodily stigma and social cohesion, newer versions of ‘inclusive exclusion’ are invented, of technocratic origin. Or, put otherwise, the material mode of expression and urban articulation of these political aspirations foregrounds infrastructures as ‘the people’. Against this background, alternative politicizations around accessibility, both intra- and extra-institutional might show us a way through: how, rather than engaging in classic political contestation, a technical democratization of these urban infrastructures is needed to avoid redoubling technocratically the harsh effects of stigma.
El próximo viernes 9 de noviembre Roger Sansi organiza en Barcelona unas jornadas bien interesantes sobre antropología de las infraestructuras y la movilidad. Gracias a su amable invitación, ahí estaré andaré presentando mi trabajo más reciente sobre las infraestructuras accesibles de la ciudad de Barcelona.
Dejo por aquí el programa:
JORNADES INTERNACIONALS ANTROPOLOGIA DE LES INFRAESTRUCTURES I LES MOBILITATS
Universitat de Barcelona, Facultat de Geografia i Historia, Aula 411
C.Montalegre 6, Barcelona.
9 de novembre 2018
11.00 Infrastructuring urban mobility: Discipline, culture and a tramway construction in Cuenca, Ecuador. Sam Rume, Universitat de Barcelona
11.30 ‘Baka Motility and Fascia: Mobilities, Infrastructures and Moving-Sensing Bodies’. Doerte Weig, Movement Research | Lancaster University, UK
12.00 Infrastructure as ‘the people’.The relational architecture of Barcelona’s accessible sidewalk standards. Tomás Criado, Humboldt-University of Berlin
12. 30 Infra-demos: Infrastructures and democracy in Greece Dimitris Dalakoglou, Vrije University Amsterdam
13.00 Discussió i debat general, a càrrec de Roger Sansi, Universitat de Barcelona GRECS
3. 00 La infrastructura de la supervivencia urbana. Chatarreros senegaleses en las calles de Barcelona Mauricio Chemás, Universidad del Valle /Universitat de Barcelona GRECS
3.30 Las formas de lo informal. Estampas etnográficas de un garage klando en Ziguinchor, Baja Casamance (Senegal). Marta Contijoch, Universitat de Barcelona GRECS
4. 00 Aproximación antropológica a la infraestructura central del transporte en la Baja Casamance: la Gare Routière de Ziguinchor. Romina Martínez Algueró, Universitat de Barcelona GRECS
4.30 Discussió i debat a càrrec de Pedro Jose Sanchez, Université de Paris Ouest, Nanterre
5. 00 Aproximació panoràmica al marc general del desenvolupament contemporani d’infrastructures bàsiques a Cap Verd (Àfrica). Gerard Horta, Universitat de Barcelona GRECS
5.30 Fitzcarraldo al Sàhara: les vicissituds del telefèric d’Ifni. Alberto Lopez Bargados, Universitat de Barcelona GRECS
6.00 Discussió i debat a carrec de Manuel João Ramos, ISCTE-IUL Lisboa.
In particular, in my presentation–titled Technologies of friendship? Open design objects and their figurations of relatedness–I will be speaking about some of the particular creative processes of En torno a la silla (or ETS, the Barcelona-based critical disability and open design collective I have been part of since 2012), gadgets and indoor/outdoor spatial interventions whose conception and execution have entailed a series of experiments whereby the relation between the people involved was granted particular architectural and design affordances. Indeed, and thanks to particular relations they have afforded, I will refer to them using the particular name the very collective has employed: i.e. technologies of friendship. Thinking from there I will search to unfold how En torno a la silla’s open design objects should not only be described as inscribing and supporting already existing relations but also affording a plexus of potential figurations of forms of relatedness, whereby the process of making is also a process of relating. Or, as I would call it, an exploration into a ‘how-to’ friendship: a particular mode of relating premised on the very concern of discussing and showing the how-to of relations.
This Winter school, with the title Building Lives, invites for a reflection on the place buildings occupy in peoples’ biographies by studying the transformations of built forms and its correlation with individual subjectivities and societal changes at large. Specifically, the objective of the event is to explore the possibilities to correlate personal maturing and the life states of buildings and provide new tools, concepts and frameworks for understanding the plural life stages of the built environment.
A key proposition behind this Winter School is that comparisons can be drawn between the biographies of persons and the biographies of buildings, yet perhaps the metaphor of biography highlights a too linear process of change, instead of the eventful discontinuation and change of states they might go through.
The programme is set up to reconsider the birth, death, and reconstitution of the built environment by paying attention to the different relations that emerge between buildings and people. The event will consist of lectures, workshops and artists talks, including a keynote and four excursions. Some possible lines of thought addressed by papers may be:
What are the recognised stages of a building’s life?
Can we use human metaphors to study the built environment?
In which ways do buildings store personal memories and social significance?
What discrete activities are engendered to maintain buildings alive?
When or what is the ultimate no-return point that marks the death of buildings and their functional discontinuation?
Organiser: Francisco Martínez
Invited scholars: Tomás Errázuriz (Andrés Bello, Chile); Andres Kurg (EKA); Patrick Laviolette (Tallinn Univ.), Michał Murawski (Queen Mary Univ. of London); Tomás Sánchez Criado (Munich Center for Technology in Society)
Artists, designers & architects: Andra Aaloe; Flo Kasearu; Paul Kuimet; Laura Kuusk; Karli Luik; Triin Ojari; Margit Säde; Ingel Vaikla and Tüüne-Kristin Vaikla.
15th, Monday(Suur Kloostri 11, Interior Design Dept.)
10:30 Introduction and lecture by F. Martínez, Architectural Taxidermy
11:45 Seminar by P. Kuimet
14:00 Seminar by L. Kuusk
15:00 Lecture by T. Errázuriz, When new is not better: the making of home through holding on to objects
16:00 Seminar by T.K. Vaikla, How long is the life of a building? Screening the film ‘The House Guard’ (I. Vaikla, 2014),
17:00 Excursion to the F. Kasearu Museum.
16th, Tuesday (Suur Kloostri 11, Interior Design Dept.)
10:30 Students’ Seminar.
14:00 Excursion to the Estonian Museum of Applied Art and Design.
16:00 Excursion: Sense of Domesticity by A. Aaloe & M. Säde.
17th, Wednesday Independent research by the students, preparing their own work on the biographical correlation between people and buildings / the built space.
18th, Thursday (Suur Kloostri 11, Room 103, Art History Dept.)
10:00 Keynote Lecture by M. Murawski, People make buildings (and buildings make people), but not under conditions of their own choosing. Chair, A. Kurg.
12:00 Round table about the life stages of buildings with T. K. Vaikla, K. Luik, T. Ojari, A. Kurg, and M. Murawski.
14:00 Independent research by the students
19th, Friday(Suur Kloostri 11, Interior Design Dept.)
10:30 Lecture by T. Sánchez Criado, Technologies of friendship? Open design objects and their figurations of relatedness.
El diseño del juego de cartas tiene una licencia CC BY NC SA 2014Carla Boserman.
El método fue desarrollado por TEO (Carla Boserman, Blanca Callén, Marcos Cereceda, Gonzalo Correa, Aída de Prada, Daniel López, Guillem Palà, Jara Rocha, Natalia Rodríguez di Tomaso & Tomás Sánchez Criado).
Next November 28th I will be in Brno to take part in the Antropologie Umělcům, a series of course of lectures, discussions and screenings organized by Kristína Jamrichová on current approaches and various forms of collaboration between Social Sciences and Contemporary Art not only within the so-called Visual Studies but including also other fields and topics such as experiment, engagement, applicability or design. The courses will take place from 16th to 30th November 2017 in Aula FAVU VUT in Brno, Czech Republic.
Here you can access the information of mine’s:
A ‘how-to’ anthropology? The ‘ethnographic recursions’ of tutorial and documentation-driven projects
In the last years, I have engaged as ethnographer in extensive tutorial and open documentation projects of different activist ‘free culture’ and ‘DIY’ urban groups in Spain (mainly, the activist design collective of Barcelona “En torno a la silla” and other associated endeavours). In my ethnographic work with them I have had to partake of art-related and design-inspired multimodal playful experimentations addressing styles, genres, and formats of documenting design processes and events. Thus, what might have only been a descriptive stance of a particular design culture became an inventive process, full of ‘re-descriptive’ moments, holding in suspension the very aims and goals, as well as the modes of authorship, the devices and the narrative styles brought to bear to ethnographic endeavours as practices ‘documenting’ the life of others. Such joint modes of relating–that is, of producing encounters or forms of togetherness as well as accounts–had a lasting impact on my very ethnographic practice, generating many moments of ‘unlearning.’ Here I wish to address the ‘ethnographic recursions’ they made me enter. Indeed, my involvement in such projects premised on the idea of the ‘how-to’ as a grounding trope has somehow urged me, in collaboration with other colleagues (namely, the ones we are gathering around the EASA’s Colleex network), to reinvent our fieldwork devices drawing inspiration from the how-to ontology of our epistemic partners. In showing somewhat playful attempts at translating that ‘how-to’ ontology into academic debates for the discipline I would like to delineate here the productivity of addressing forms of methodological rather than conceptual recursion as a way into other modes of learning and doing anthropology.