LRB: John Lanchester: Is it Art?

Willard McCarty in Humanist (Vol. 22, No. 410) pointed us to the London Review of Books essay, Is it Art? by John Lanchester about videogames. The essay starts by pointing out how videogames have been ignored and segregated despite their economic effect. He then goes on to ask why that is that case leading to thoughts about what might make games art. He makes an interesting connection between the conventions of games (which drive people new to games wild) to ways games are becoming like work. The repetitive worklike aspect of games is something he draws from Steven Poole (see Working for the Man.) Here are some quotes,

From the economic point of view, this was the year video games overtook music and video, combined, in the UK. The industries’ respective share of the take is forecast to be £4.64 billion and £4.46 billion. (For purposes of comparison, UK book publishers’ total turnover in 2007 was £4.1 billion.) As a rule, economic shifts of this kind take a while to register on the cultural seismometer; and indeed, from the broader cultural point of view, video games barely exist. …

There is no other medium that produces so pure a cultural segregation as video games, so clean-cut a division between the audience and the non-audience. Books, films, TV, dance, theatre, music, painting, photography, sculpture, all have publics which either are or aren’t interested in them, but at least know that these forms exist, that things happen in them in which people who are interested in them are interested. They are all part of our current cultural discourse. Video games aren’t. …

Northrop Frye once observed that all conventions, as conventions, are more or less insane; Stanley Cavell once pointed out that the conventions of cinema are just as arbitrary as those of opera. Both those observations are brought to mind by video games, which are full, overfull, of exactly that kind of arbitrary convention. Many of these conventions make the game more difficult. Gaming is a much more resistant, frustrating medium than its cultural competitors. Older media have largely abandoned the idea that difficulty is a virtue; if I had to name one high-cultural notion that had died in my adult lifetime, it would be the idea that difficulty is artistically desirable. …

They have a tightly designed structure in which the player has to earn points to win specific rewards, on the way to completing levels which earn him the right to play on other levels, earn more points to win other rewards, and so on, all of it repetitive, quantified and structured. The trouble with these games – the majority of them – isn’t that they are maladapted to the real world, it’s that they’re all too well adapted. The people who play them move from an education, much of it spent in front of a computer screen, full of competitive, repetitive, quantifiable, measured progress towards goals determined by others, to a work life, much of it spent in front of a computer screen, full of competitive, repetitive, quantifiable, measured progress towards goals determined by others, and for recreation sit in front of a computer screen and play games full of competitive, repetitive, quantifiable, measured progress towards goals determined by others. Most video games aren’t nearly irresponsible enough.

There is a strong sense in Wright’s work that the most interesting thing about his games is what is done with them by the user; that the user’s experiences and reactions and creativity are the most important thing about the game. …

The other way in which games might converge on art is through the beauty and detail of their imagined worlds, combined with the freedom they give the player to wander around in them. Already quite a few games offer what’s known as ‘sandbox’ potential, to allow the player to ignore specific missions and tasks and just to roam around. …

UNESCO: Intangible Cultural Heritage

If one were to ask what cultural practices are incompatible with information technology you would come up with something like UNESCO’s Intangible Cultural Heritage. ICH is the culture that isn’t material like books, paintings, sculpture and buildings. It is the folk practices and oral traditions. ICH is defined in Article 2 of the Convention for the Safeguarding of the Intangible Cultural Heritage (Paris, 17 October 2003),

For the purposes of this Convention,

1. The “intangible cultural heritage” means the practices, representations, expressions, knowledge, skills – as well as the instruments, objects, artefacts and cultural spaces associated therewith – that communities, groups and, in some cases, individuals recognize as part of their cultural heritage. This intangible cultural heritage, transmitted from generation to generation, is constantly recreated by communities and groups in response to their environment, their interaction with nature and their history, and provides them with a sense of identity and continuity, thus promoting respect for cultural diversity and human creativity. For the purposes of this Convention, consideration will be given solely to such intangible cultural heritage as is compatible with existing international human rights instruments, as well as with the requirements of mutual respect among communities, groups and individuals, and of sustainable development.

2. The “intangible cultural heritage”, as defined in paragraph 1 above, is manifested inter alia in the following domains:

(a) oral traditions and expressions, including language as a vehicle of the intangible cultural heritage;

(b) performing arts;

(c) social practices, rituals and festive events;

(d) knowledge and practices concerning nature and the universe;

(e) traditional craftsmanship.

The history of this convention is rooted in finding ways to preserve heritage that, not being material, can’t be preserved through physical preservation or representation. It is therefore concerned with preserving that which resists technologies of information.

Picture of the Tenores di Bitti

I came across this on the site of Tenores di Bitti “Mialinu Pira”, a voice group signing in the pastoral oral tradition of Sardinia that has been added to the Intangible Heritage list (as of 2008). As the UNESCO site puts it,

Canto a tenore has developed within the pastoral culture of Sardinia. It represents a form of polyphonic singing performed by a group of four men using four different voices called bassu, contra, boche and mesu boche. One of its characteristics is the deep and guttural timbre of the bassu and contra voices. It is performed standing in a close circle. The solo singers chants a piece of prose or a poem while the other voices form an accompanying chorus.

What is interesting is that this group is named after an Italian anthropologist, Michelangelo “Mialinu” Pira whose best known book, La rivolta dell’oggetto: antropologia della Sardegna (The revolt of the object: an anthropology of Sardinia) is partly about the effects of technology on pastoral culture. (The book is online.)

We will know the digital culture partly by what it is not, and UNESCO’s Intangible Cultural Heritage are a bureaucratic process for defining that which is oral, practices, and local.

Tupi or not Tupi: the Cannibal Manifesto

At a Global Dialogue meeting Clarissa introduced me us to Oswaldo de Andrade’s Cannibal Manifesto. This is one of those rare documents we should all read. The Manifesto Antropófago dates from 1928 and celebrates Brazilian remediation (such a stuffy word compared to “cannibalism”) of other literatures. The third line, which is in English in the orginal, captures the idea:

Tupi or not tupi that is the question.

The Tupi were an indigenous people of Brazil who were supposed to have ritually eaten their enemies. Not to belabor the point, but the joke eats Shakespeare and English into a modernist manifesto simultaneously rejects Western patterns. The manifesto starts with:

Only Cannibalism unites us. Socially. Economically. Philosophically.

The unique law of the world. The disguised expression of all individualisms, all collectivisms. Of all religions. Of all peace treaties.

It could be the law of blogging that eats the web or the law of social media that eat their versions. Remediation with teeth.

The Pool

Screen shot of The PoolThe Pool is a project from the University of Maine new media group, Still Water who also developed ThoughtMesh. It is a collaboration between faculty and students that provides a visual space where ideas can be described (intent), approached and released. (The metaphor is fishing and releasing.) It encourages sharing, rating, and redevelopment of ideas. The have pools for code and art.

The Pool offers a very different message. This online environment is an experiment in sharing art, text, and code–not just sharing digital files themselves, but sharing the process of making them. In place of the single-artist, single-artwork paradigm favored by the overwhelming majority of studio art programs and collection management systems, The Pool stimulates and documents collaboration in a variety of forms, including multi-author, asynchronous, and cross-medium projects. (learn more -> purpose)

The Chronicle of Higher Education in New-Media Scholars’ Place in ‘the Pool’ Could Lead to Tenure (Andrea L. Foster, May 30, 2008, Volume 54, Issue 38, Page A10) discusses The Pool as an alternative form of peer review for getting tenure, which rather misses the point for me. What impresses me about this is the collaboration between students and faculty in experimentation around structured collaboration. The Pool could dry up, and some of the code pools seem rather poorly stocked, but that wouldn’t detract from what seems like thoughtful and sustained experimentation with social collaboration. The wiki, Flickr, Facebook and blog models of Web 2.0 social knowledge dominate our thinking about what is possible. The Pool reminds me that we don’t have to adapt successful models, there is room for new ideas. Catch this and release it.

Pushing Play: Dr. Mom Reviews Grand Theft Auto 4

Pushing Play, a gaming blog and review site set up by a student of mine has introduced a neat feature – reviews by Jacob’s Mom. The first is, Dr. Mom Reviews – Grand Theft Auto 4 and she nicely describes her reaction to the language in and around certain games:

I wondered aloud why such homophobic, and sexist language was considered acceptable. Most alarmingly, my son’s reaction suggested that this was white noise to a generation of players. “I’m glad you’re not playing online” he said. Apparently online gamers indulge in exchanging even more extreme obscenities.

As far as I can tell, this is the only such Dr. Mom review, but more are promised. Lets lobby Jacob to encourage Dr. Mom to do some more.

Defeating Bedlam: Olivia Judson Blog

Olivia Judson of the New York Times has a nice story in her blog, Defeating Bedlam (Dec. 16, 2008). She talks about the old analogue way she did research gathering photocopies and how she now uses Zotero and Papers. Zotero is a Firefox Plugin for managing bibliographic references with really good integration with browsing. Papers is an iTunes (or iPhoto) for PDFs.

What is interesting is the reflection on research practice and how digital tools can fit in practices. Read the comments – you can see how others have used different tools from EndNote (which used to be good on a Mac but now has a clunky developed-on-a-pc feel) to Google Desktop.

Blog: Infolet – Informatica e letteratura

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My friend Domenico Fiormonte at l’Università di Roma Tre, Dipartimento di Italianistica, has a blog I just found out about with Paolo Sordi called, Infolet – Informatica e letteratura (Informatics and Litterature.) They write longer thoughtful entries (in Italian) rather than my short ones.

In an entry Dai margini dell’Impero (From the margins of the Empire) Domenico criticizes “anglonorthern” computing humanists at DH 2008 for excessive specialization and excessive focus on electronic texts (and a particularly narrow version of text at that.) He goes on to say that we have known there is an anglo-american hegemony (of two or three centres) in the management, both political and scientific of the digital. (See the paper, “The international debate on humanities computing: education, technology and the primacy of languages” PDF in English for a longer discussion of this). These are strong words that, at the very least, reflect a sense of marginalization of researchers working in the European South on Romance languages and coming from a philological tradition.

I am torn as to how to respond to Domenico, but respond we should because he is willing to say things that many feel. Whether we believe the colonialization rhetoric or not, we should be willing to talk about internationalization internationally (and in multiple languages.) My response to the entry and the subsequent comments can be read in the comment I left.

The issue of internationalization and marginalization resonates partly because I work in Canada and here we have a close, but not always equal, relationship with researchers in the US and the UK. To be fair, I think we feel in Canada that we are welcome in digital humanities societies and that US colleagues are more than willing to collaborate. We also are aware of our own fetish of the issue that can distract from meaningful collaboration. If anything we may have a greater role internationally than the size of the population would merit. Our problem is that we ourselves can get caught marginalizing our Québécois colleagues. We have our own two-nations version of this marginalization problem – how to foster a truly bilingual research community avoiding “two solitudes” of research silos, an English rest-of-Canada community and a francophone Québécois community? Our Society for Digital Humanities / Société pour l’étude des médias interactifs is a real and sustained attempt to address bilingual research. Ray Siemens and Christian Vandendorpe deserve a lot of credit for their ongoing efforts in this regard, but we have a ways to go.

Ante Up, Human: The Adventures of Polaris, the Poker-Playing Robot

Snippet of Comic

The current issue of Wired has another use (similar to Google’s) of comics to explain research advances in AI and gaming. In this case they feature Polaris by the U of Alberta Computer Poker Research Group led by Michael Bowling. The comic booklet, Ante Up, Human: The Adventures of Polaris, the Poker-Playing Robot features Michael in a smoking jacket and blue bunny slippers. I’m guessing the bunnies are a reference to the arctic hares that we have here in Edmonton, though it should be said that I have never seen Michael in such garb.

The interesting point is how Polaris chooses personalities for extended play.