Flaws, Faults, Imperfections
Merely a building
Bells
Roughness
White cloth
The aesthetic potential of flaws
Things that shine and glitter
We find it hard to be really at home with things that shine and glitter. The Westerner uses silver and steel and nickel tableware, and polishes it to a fine brilliance, but we object to the practice. On the contrary we begin to enjoy it only when the luster has worn off, when it has begun to take on a dark, smoky, patina.
A sterile sameness
Another kind of random variation involves the interaction of the craftsman’s skill and the texture of materials. The letterforms of Griffo and Colines were cut with immense care. But the letters they cut were struck by hand in copper or brass, then cast and dressed and set by hand, inked by hand with handmade ink and printed by hand in a handmade wooden press on handmade paper. Every step along with way introduced small variations planned by no one. In the world of the finely honed machine, those human-scale textures are erased. A sterile sameness supervenes.
The computer is, on the face of it, an ideal device for reviving the old luxury of random variations at the threshold of perception (quite a different thing from chaos). But conventional typesetting software and hardware focuses instead on the unsustainable ideal of absolute control – and has been hamstrung in the past by the idea of a single glyph per character. There have been several recent attempts to introduce a layer of random variation, but all have had to work against the grain of technological development.
Delight in the imperfect
An Article by David R. MacIverI think part of the difficulty in allowing ourselves to properly delight in the imperfect, comes from conflating delighting in something with wanting it to happen. This isn’t the case. You can appreciate something as it exists while acknowledging its problems. You can see that a fire is beautiful without becoming a pyromaniac, and you can appreciate the absurdity of your political situation without thinking it’s good.
Even if a delight in the imperfect causes you to want more imperfection in your life (and it should), there is no shortage of imperfection to seek out. The imperfect is not scarce, it’s abundant. If you find imperfection delightful, you will never be short of things that delight you, even if you fix any given problem. Solving problems and smoothing out imperfections doesn’t remove the source of delight, it merely opens up new vistas for it. You could give yourself over totally to delight in the imperfect and never run out of things to explore, even without creating your own.
How the light gets in
A Quote by Leonard CohenThere is a crack in everything.
That's how the light gets in.
Rethinking Repair
This chapter is an exercise in broken world thinking. It asks what happens when we take erosion, breakdown, and decay, rather than novelty, growth, and progress, as our starting points in thinking through the nature, use, and effects of information technology and new media.
The modern infrastructural ideal
The form and possibility of the "modern infrastructural ideal" is increasingly under threat, as cracks (sometimes literal ones) show up in our bridges, our highways, our airports, and the nets of our social welfare systems. For these and other reasons, broken world thinking asserts that breakdown, dissolution, and change, rather than innovation, development, or design as conventionally practices and thought about are the key themes and problems facing new media and technology scholarship today.
Attached to this, however, comes a second and more hopeful approach: namely, a deep wonder and appreciation for the ongoing activities by which stability (such as it is) is maintained, the subtle arts of repair by which rich and robust lives are sustained against the weight of centrifugal odds, and how sociotechnical forms and infrastructures, large and small, get not only broken but restored, one not-so-metaphoric brick at a time.
The fulcrum of these two worlds
Here, then, are two radically different forces and realities. On one hand, a fractal world, a centrifugal world, and always-almost-falling-apart world. On the other, a world in constant process of fixing and reinvention, reconfiguring and reassembling into new combinations and new possibilities...the fulcrum of these two worlds is repair.
A creature of bones, not words
In building connections, [articulation work] builds meaning and identity, sorting out ontologies on the fly rather than mixing and matching between fixed and stable entities. Articulation lives first and foremost in practice, not representation; as its proper etymology suggests, it's a creature of bones, not words. When articulation fails, systems seize up, and our sociotechnical worlds become stuff, arthritic, unworkable.
The world is always breaking
So the world is always breaking; it's in its nature to break.
A side that goes unrecognized
Edward Burtynsky, Shipbreaking #4.
Burtynsky's [shipbreaking] photos tell us important things about the themes of breakdown, maintenance, and repair raised here. The first is the extent to which such work is rendered invisible under our normal modes of picturing and theorizing technology. Burtynsky's photos share, in exquisite detail, a side or moment of technological life that goes for the most part unrecognized.
If we are to understand maintenance, repair, and technology more broadly, scenes such as Burtynsky's must be made empirically and conceptually familiar, even normal.
Turned into other things
Ask yourself this: for all the representations of great ships in history you've encountered, at what times and in what forms have you seen such vessels? In almost every instance it will be at moments of birth, or at the heights of strength and glory: the christening before the maiden voyage, rounding the cape, facing down the Spanish fleet, and so on. But what happens (or happened) to these ships? Save for the special cases of hostile sinking, shipwreck, or honorable retirement and preservation, it was this: they were disassembled, repurposed, stripped, and turned into other things.
An engine of technological difference
Whether at the level of national "technological styles" that shape and differentiate the nature of "same" technologies in different national contexts, or the simple but consequential variations by which industrial commodities are brought into, enlivened, and sustained within the circumstances of individual homes and lives, repair may constitute an important engine by which technological difference is produced and fit is accomplished.
The internet grew by breaking
The Internet grew by breaking, bumping up against the limits of existing protocols and practices and working around them, leaving behind almost by accident some of the properties that we now enumerate as key and distinctive virtues of the Internet as infrastructural form. Far from being a generalized cultural tendency or a property of individual minds, innovation in the technology space, as in culture more generally, is therefore organized around problems. This makes innovation simultaneously specific and in some measure collective in nature. And its engine is breakdown and repair.
What the fixer knows
Can repair sites and repair actors claim special insight or knowledge, by virtue of their positioning vis-à-vis the worlds of technology they engage? Can the fixer know and see different things—indeed, different worlds—than the better-known figures of "designer" or "user"?
Tool-being
Take Heidegger's notion of "tool-being", built around the central distinction between tools that are "ready-to-hand" versus "present-at-hand".
In the former state, technologies function as anticipated, do and stay where they're supposed to, and therefore sink below the level of conscious reflection. In the latter, the material world resists, obstructs, or frustrates action, and therefore calls attention to itself (precisely because we must now work to figure out and overcome barriers in our no-longer seamless world).
An ethics of mutual care
Foregrounding maintenance and repair as an aspect of technological work invites not only new functional but also moral relations to the world of technology. It references what is in fact a very old but routinely forgotten relationship of humans to things in the world: namely, an ethics of mutual care and responsibility.
To love deeply a world of things
Care brings the worlds of action and meaning back together, and reconnects the necessary work of maintenance with the forms of attachment that so often (but invisibly, at least to analysts) sustain it.
...What if we care about our technologies, and do so in more than a trivial way? This feature or property has sometimes been extended to technologies in the past, but usually only ones that come out of deep folk or craft traditions, and rarely the products of a modern industrial culture.
...Is it possible to love, and love deeply, a world of things?
We live in the aftermath
So do we live in later modernity, postmodernity, alternative modernity, or liquid modernity? Knowledge societies, information societies, network societies, or risk societies? New media, old media, dead media, or hypermedia? The world of information, the world of search, the world of networks, or the or the world of big data?
The answer is simple: like every generation before, we live in the aftermath.