Here, then, is what makes all members of the species Homo sapiens cultural animals. They come into the world quite incomplete, and pick up what they need to know, and more, by learning from life, and in very large part from one another. As at the same time social animals (and for them the social and the cultural go together, inseparably), they deal with life and with each other in large part by way of interpreting and making signs, managing meaning. And this is what culture is about: meanings and meaningful forms, more or less organized into wider complexes. In an oft-cited passage, Clifford Geertz […] concluded that “man is an animal suspended in webs of significance he himself has spun.” The abstraction of that formulation, however, risks making it a bit misleading. There is not just a single, solitary spider in that web, but a great many—by current estimates, over seven billion of them.
From Hannerz, U. (2016). “Reporting from the Future.” In Writing Future Worlds (pp. 113-133). Springer International Publishing.
“Networks weird people.” Quinn Norton and Ella Saitta explain the yin-yang nature of network effects — and the complicity of hackers and “geek culture” in such — to the Chaos Communications Conference.
This is of considerable interest to me, for two reasons. First of all, because legibility is a big part of what my doctorate is about: the systems on which we depend are illegible to us, and in the same way that the state needs to “see” its citizens to interact with them effectively, we need to “see” our infrastructure; however, this would be counterproductive for those who own and control infrastructure, leading to the ironic endgame of the atemporal, wherein the illusion that society is separate from nature is both sustained by and projected upon the very metasystem which binds them inseparably together.
Secondly, because I’m increasingly convinced that an unexamined methodological positivism is at the root of solutionism and geek exceptionalism alike; it’s the dark side of scientific epistemology, a faux-empiricist position wherein that which cannot be quantified cannot exist. It’s also a central plank of neoclassical economics, and neoliberal political theory. Ironically, however, it has created the ultimate machine for forcing humans to confront the subjectivity of the human experience, namely the internet. This is the ideological paradox at the heart of atemporality: the more finely the metanarratives are shredded by our distrust, the more desperate we are for someone to stitch us together a comforting and authoritative story from the fragments. In such an environment, curatorship is power, as Rupert Murdoch knows very well; curation imposes a narrative on the fragments it collects together by excluding the ones it discards.
But what if you gave an exhibition and nobody came? Curation with no visitors is like art with no audience, a scream in the wilderness. So the complementary power to curation is that of distribution: the ability to not only shape the narrative, but to get it in front of the right audience.
He who owns the pipes controls the flow.