Tag Archives: energy futures

“The We Time”: two papers on transition design

  • Hesselgren, M., Eriksson, E., Wangel, J., & Broms, L. (2018, June 28). Exploring Lost and Found in Future Images of EnergyTransitions: Towards a bridging practice of provoking and affirming design. Design Research Society Conference 2018. https://doi.org/10.21606/drs.2018.324
  • Wangel, J., Hesselgren, M., Eriksson, E., Broms, L., Kanulf, G., & Ljunggren, A. (2019). Vitiden: Transforming a policy-orienting scenario to a practice-oriented energy fiction. Futures, 112, 102440. https://doi.org/10.1016/j.futures.2019.102440

These two papers both deal with Vitiden, a speculative-design futures project whose final output (as a PDF) can be found here. This review, as is often the case on this blog, is more aimed at extracting useful and transferable conceptualisations and methodological frames than digging into the details of method, but if you’re at all interested in design research as applied to energy futures, or any futures-oriented work whatsoever, I recommend getting hold of both of them, along with the final document linked above.


Hesselgren et al. (2018). “Exploring Lost and Found in Future Images of EnergyTransitions: Towards a bridging practice of provoking and affirming design”

I’m going to start with Hesselgren et al., a conference paper whose full title uses the term “bridging practice”, which feels to me like a clear echo of Auger (2013; reviewed here) without Auger, so to speak; it may well be that the term is sufficiently canonical in design research that it can pass without the need for citing a source. But the real merit of this paper in light of my ongoing work is its concretisation of cognitive bridgework in the emergent (sub)discipline of transition design (TD hereafter), which is also defined and positioned herein.

(Note that the publicly accessible version of this paper has no page numbers, and that all page references here presume a count that starts from 1 on the title page thereof.)

Introduction

Here Hesselgren et al. address the gap between emissions reductions pledged and actions actually taken, and refer back to earlier studies re: resistance/avoidance of addressing even locally obvious instances of climatic change; this is interpreted as showing that “it is not lack of information that upended action […] but that people tend to shut down information that makes them uncomfortable. Through avoiding negative emotions and refraining from thinking about the future, climate change is actively (although not consciously) made into a ‘back-of-the-mind’ issue” (p2).

[Supplemental note-to-self: there is presumably a literature concerned with the dynamics and side-effects of such subconscious repression of the immediately and environmentally obvious, which would be worth looking into, particularly if there’s a CC-oriented thread thereof.]

The authors also cite various sources for claims that an excess of “alarmism” depersonalises climate change (CC hereafter) in such a way as to prevent engagement and action; fear of CC consequences is noted as a potential driver of pro-environmental action, but “many people suffer from a perceived lack of agency and alternatives”, such that fear leads instead to “feelings of helplessness, hopelessness and inaction” (p2).

While I have yet to finish and review it, it’s worth noting here that Garforth’s Green Utopias (2018) includes a strong swathe of citations counterarguing that climate dystopias (can) serve to breach the BAU-trap of “adaptation/mitigation” discourses, opening up imaginative space for radically alternative futures through the articulation of necessity. This is dystopia less as a goad, exactly, and more as the hazard whose envisioned presence encourages us to steer away from it—the Scylla across the strait from the Charybdis of technosolutionist ecomodernism, to use a metaphor I’m growing increasingly fond of.

Hesselgren et al. briefly try to thread that needle, marshalling citations whicha) favour of the “concretisation” of CC consequences made “more specific” and more spatio-temporally immediate, b) note the lack of “positive images of […] low-carbon futures”, and c) point out the parallelism of catastrophic dystopias on the one hand and, on the other hand, solutionist futures which are “devoid of loss”, which can also block or distract from efforts to instigate change (p2).

Thus this paper positions futures studies (FS) and TD as “empowering tools” for mitigation efforts, and seeks to “explore ways to identify and articulate what people see as lost and found in the transition to a low-carbon society […] ways to confront the lost, so this seems less threatening, and to mentally and emotionally invest in the found, to make the transition more appealing” (p2, authors’ emphases); in other words, something rather like the critical utopian modality in sf, navigating carefully (and contingently!) through the difficult strait of Messina invoked above.

Framing

The project is framed within the field of transition design, a transdiciplinary branch of design research aimed at “exploring and enabling transitions toward more sustainable futures”. Drawing on Irwin, Kossoff & Tonkinwise (2015), TD positions the designer as a “change agent”, and relies on four main planks of practice: 1) visions for transition, 2) theories of change, 3) posture and mindset, and 4) new ways of designing. Regarding 2) and 3), Hesselgren et al. note that TD advocates for a precautionary mindset/posture, but also a participatory one, and this is linked to both the Geelsean MLP-based transitions literature and the Shovean social-practice (SPT) perspective:

[TD] could be used to mediate between sociotechnical transition theories, with their top-down hierarchical approaches, and social practice theories with their bottom-up focus on everyday life and flat ontology.

p3

(SPT is noted as being particularly useful for TD due to the pre-existing orientation of design to libidinality; I parse this as a claim that the “use case” is always already a sort of speculative ethnography of the practice, albeit one with highly variable motivations and sophistication.)

Also in the frame is the practice of co-design, in which “bridging between pasts, presents and futures is often used” to spark creativity in participants; this, as mentioned before, feels rather like Auger (2013) without Auger, though that may be an artefact of my unfamiliarity with the broader (co-)design research literature. Hesselgren et al. further argue that co-design can help to “explore the connection between the tangible, present and local (such as dinner practices) with the more abstract, future and global (such as climate change impacts)” (p3), but also note the challenge inherent in this aim, and the lack of tools to assist participants in making these temporal and spatial “movements”.

(I note in passing that the medium of that connection, considered concretely, is infrastructure, though it is the conceptual connection and movement with which this paper is concerned; however, I suspect there may be a useful way to collapse that distinction.)

This leads us to a pair of paradigms or approaches to design, namely provocation and affirmation: the former is intended to destabilise/de-familiarise the routine and “taken for granted”, thus clearing the way for re-presentation and re-narration, while the latter “support[s] an exploration of the self [while] providing full preferential right of interpretation to the user” (p4).

Concretisation

I am by necessity skipping over a lot of the detail of the execution of the Vitiden project in this review, so going directly to the papers themselves is highly recommended: it’s a lovely, low-key and subtle work of energy futuring. My aim here is to extract concepts and methodological principles for use in projects with a similar intentionality, so I will simply note for now that Hesselgren et al. observe that the “source scenario” for the project—the ‘Legato’ quadrant from the Swedish Energy Agency’s Fyra Framtider report (2016)—provided descriptions of behavioural shifts, but that these “were quite detached from everyday life […] making it difficult for people who were not energy systems experts to engage in this future and understand how it would affect them” (p4-5); furthermore, some were “focussed on ‘production’ activities, such as how and where to go to work, and […] the rest mainly dealt with transport” (p5). Domestic practices were notable by their absence, and absence explained by the scenario’s mitigation targets being calculated primarily through efficiency measures in production and/or infrastructure (which is an inevitable consequence of the Geelsean perspective, IMHO); this necessitated the introduction of “eating and residing practices”, partly because it is plain that these would be affected by ‘upstream’ effiency measures, but also, crucially, because “previous experiences have shown that it is very difficult to engage people in discussions about everyday life while excluding large parts of it” (p5); this, then, is Haraway’s argument for situated knowledges against the (Geelsean) god-trick, borne out in the experience of design research.

In describing the workshop methods deployed, Hesselgren et al. discuss the use of pre-prepared props or “trigger materials”, which were intended to “[help] the participants to bridge the tangible-present-local to the abstract-future-global, and with particular emphasis on finding ways to balance the provocative with the affirmative” (p6); this is the clearest connection to Auger (2013) on the SD prototype, the notion of the “cognitive bridge”—and in particular, the strategies of adaptation, provocation and versimilitude.

Discussion

In the closing sections of the paper, Hesselgren et al. note that the balance between provocation (i.e. estrangement of the mundane) and affirmation (i.e. refusing to frame the mundane of the participants as “wrong”) is tested through the production of the trigger materials. One example is a self-administered carbon-footprint assessment, as “sensitizing device” that “create[d] space for reflection” and provocation, thus linking the necessity and possibility of change to lived practices (p11); they cautiously conclude that the materials produced to this end “managed to, if not bridge, at least allow for a coexistence of provocative and affirmative approaches” (p12).


Wangel et al. (2019). “Vitiden: Transforming a policy-orienting scenario to a practice-oriented energy fiction”

Now to Wangel et al., which also deals with the Vitiden project, but approaches it instead through the process of converting—or “translating”—a top-down corporate scenario into a practice based “energy fiction”. Both the concept and methodology of this “translation” are of interest and utility, and as with the paper discussed above, I’ll be sticking here to the parts which are most useful to that end; do check out the actual paper, it’s well worth the time.

After noting the visual rhetorics of the original report containing the “source scenario”—heavy on stock photography, and the inevitable crude signifiers of “the natural” juxtaposed with technological innovation tropes and intimations of abstract velocity, and invariably portraying humans as solitary, distanced and faceless—Wangel et al. describe their ambition to take the Director General’s preface at its word, and to develop the abstracted visions therein into something more concrete:

We decided to […] develop what we felt was missing—a re-presentation of the future that takes its starting point in the activities of everyday life, and that invites to reflections and debate also for those [sic] who are not used to (or interested in) reading and interpreting reports.

p3

Wangel et al. chose to describe these bottom-up futures as “practice-oriented scenarios (pos)” as a deliberate (and minor, in the Deleuzian sense of the term?) counterpoint to the design-oriented scenario (DOS), which is intended to support “innovations in and by design” (p3). Stated more broadly, then, the aim of the project, “to create more accessible re-presentations of energy scenarios, is accompanied by initiating an inquiry into the possibilities and limitations of shifting from the more general scenario perspective to a practice-oriented design fiction” (ibid).

Theoretical frame, sustainability/practices

As mentioned in Hesselgren et al. above, the Vitiden project was built upon the foundation of the Shovean strand of applied social practice theory, which “changes the focus from seeing (and treating) people as individual decision-makers, driven by a (bounded) rationality, to addressing them as skillful social negotiators” (p3); in the process, research methodologies need “to appreciate what people perceive as the (their) normal ways of doing things, and how these ‘normal’ and ordinary routines are maintained, evolve and/or change over time” (ibid).

Also mobilised here (by drawing on work by the excellent Lenneke Kuijer, among others is the notion of the proto-practice, the nascent forms of of what Shove has called “innovations-in-waiting”; these are suggested as prime sources for prototyping probes, as through their experimental realisation, “these future practices can be made present (in the dual sense of the word), and experienced, examined and rehearsed” (p3); they are also related here to Levitas’s notion of the interstitial utopia, such that Wangel et al. here define interstitial practices (which are proto-practices with a sustainability orientation, in this case) as “practices that are based in and contribute to the production of alternative economies and counter-narratives” (p4, emphasis in original).

Theoretical frame, futures/speculative design

Much familiar material here, drawing on the FS tradition of the future as open and thus imaginable, and “a critical social-constructivist perspective on what futures are seen as probable, possible and preferable” (p4); likewsie the Twentyteens thread of ‘alternative futures’ with a focus on social practice perspectives and the “re-presentation” of scenarios through the use of creative/artistic methods, which the authors see as a democratising trend, “increasing the availability of alternative futures across societal groups” (ibid). Of particular interest and influence here are the “speculative ethonography” approaches of speculative design and architecture, wherein the speculation is fundamentally (though not exclusively) material in orientation.

Method, results, conclusion

The process of re-presentation used for Vitiden is explored in rich specific detail in the methods section; while not pertinent to this review, it is strongly recommended to anyone engaging with this sort of work, whether directly or indirectly. The results section, meanwhile, presents a simplified overview of “the process of transforming a policy-orienting scenario to a practiced-oriented design speculation” as a three-stage schema of translation (p14) with the following steps:

  1. setting the scope of the transitions
  2. exploring practices and contexts
  3. re-presenting the future

This is unpacked as two parallel and interlinked translations: one focussed on the translation of content (i.e. from policy-orienting -> practice-oriented: the concretisation of god-trick abstractions), and the other focussed on form (i.e. policy/PR report -> design speculation: this might be thought of as a switching of narrative modality from the passive/corporate voice, which might be thought of as a sort of omniscient and disinterested third-person perspective, to first- or limited-third-person; also could be seen as analogous to the problematic but nonetheless useful distinction in practical narratology between “telling” and “showing”). This doubleness of the translation process is seen as crucial: doing the translation of content without also translating the form would forfeit the opportunity to reach wider audiences and thus provoke a more affective engagement with futurity (p14). The three stages are summarized neatly, along with some considerations and hazards to be kept in view throughout any attempt at implementation.


In the context of work done (and yet to be done) at LU, the paper by Hesselgren et al. is the next link in a methodological/conceptual chain from Auger, picking up the strategic concepts of provocation and affirmation and articulating them as a (sensitive and challenging) balancing act in execution, and orienting them toward the exploration of a pre-constructed (or pre-bounded) context or world in collaboration with (as opposed to for an audience of) publics. With reference to the Museum of Carbon Ruins (MCR hereafter), for example, it should be noted that the “future” it presents is much more weighted to the provocative, which explains some of the audience responses to the ‘standard’ version of the intervention; however, the version of MCR performed at the Anticipation conference in Oslo in 2019, with its Brechtian breachings of the temporal frame, flip-flopped between provocation and affirmation rather than attempting to hold them in balance, thus sustaining and troubling the cognitive bridgework of the performance as a whole. Whether this approach would have been viable with an audience that was not predominantly academic (and thus already more accepting of both CC complicity and the necessity for action, not to mention already familiar with the abstract practice of thinking about and re-narrating futures) is an open question, but one that can be cautiously answered in the negative; the Oslo performance was as much a meta-methodological demonstration as an intervention, and thus took the theatrical form to an extreme that might not be viable elsewhere. That said, as an edge case and proof-of-concept, it still stands as a useful case for thinking about the deployment of similar interventions aimed at a broader and less specialised audience.

Meanwhile, Wangel et al’s specification of the double-translation is particularly valuable, as it not only offers the possibility of wider engagement, but also frames that broadening as a necessity in practical terms: it’s not an advantageous extra step, but rather an extension of established techniques of futuring in such a way as to improve on them in substantive terms. The narratological equivalences applied above are my own, but—if you will excuse the shameless meta-movement of this claim—they act as a translation of the translation, enabling the movement of this double-articulation from design research into other futurity-oriented fields, e.g. sociotechnical and/or climate imaginaries, where thinking in terms of story is more established and flexible; the accessibility, relateability and immersive capacity of different media stand as affordances for futuring, and further research and experimentation will serve to identify their various strengths and weaknesses. Seen another way, the argument positions the corporate report as a particular medium with its own rhetorical affordances which, albeit unintentionally, exclude and alienate non-expert publics from engagement with the energy futures depicted therein; using the tools of design—or of literature, or cinema, or theatre, or comics, or music, or, or, or—not only opens up futurity itself, but also the possibility of participation in re-presentation thereof.