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Rewired interview

Here’s a brief interview I did with a new publication called Rewired. As you can see, I’m not always super-comfortable with the way the questions are framed, but hopefully manage to bring my answers in for a landing nevertheless.

Is there (or will there be) a possibility to be 100% tech-free in our society?
No society of human beings has ever been “tech-free,” since well before the moment we first emerged as a distinct species. Like other species on Earth, we have always used technical extensions of our being to enact the satisfaction of need and the fulfillment of desire — always, from before the beginning. Stripped of our technologies, we would not merely no longer be capable of constituting a society, we would no longer be human.

You write in the first chapter of Radical Technologies that phonebooths, Walkmans, etc., disappeared. Do you think that people become less attached to objects? But at the same time, why is there this revival of “old school” objects, like vinyl records for example?
Part of it, for the older generation of consumers, is no doubt nostalgia. Those of us who were born before 1980 or so have lived through quite an impressive lacuna: we experienced a trough of time during which a great many of the objects that had between them constituted much of the material substrate of social existence in the developed economies simply disappeared from the world. For these objects to reappear in a slight return — dusted off and perhaps upgraded — is a warm bath in the reaffirmation of a baseline psychic normality we thought had fled from the scene forever. As I write to you now I am within arm’s reach of an Olivetti Lettera 33 typewriter and a Western Electric Model 500 rotary telephone, neither of which I actually use for their intended purpose, both of which I keep around as exemplars of the modernism, dynamism and sophistication I remember from my early childhood.

And beyond that, there are real pleasures associated with these objects: pleasures that their contemporary near-equivalents simply do not afford, that have value independent of whatever nostalgia they may invoke, and that remain available even to those for whom they constitute entirely novel experiences and not reflections of something remembered. Though I don’t do so myself, I understand that playing a vinyl record isn’t simply a sterile act of media consumption. It’s an auditory and tactile and even olfactory experience, material in nature, sharply bounded in space and time, and in fact subject to physics in a way listening to Spotify just isn’t. That sure seems sufficient to explain why some of us might find the experience desirable.

How do you explain the fact that in democratic countries, people are consciously subjected to the dictatorship of tech?
I don’t think I know exactly what you mean by “the dictatorship of tech,” but if I understand you correctly, you’re concerned to know why people voluntarily choose the circumstances of their own oppression? All I can say by way of answering is that the dynamic has been recognized for well over a century, and has been addressed by everyone from Engels and the Frankfurt School to Michel Foucault, Martha Nussbaum and Noam Chomsky. I don’t myself believe that there’s anything particularly new about the information-technical turn in this regard.

Beyond that, I always feel a little hesitant, even a little shabby in ascribing false consciousness to someone else, as if I and I alone am possessed of an analysis of such Olympian clarity as to lay bare all the ways in which we pull the wool over our own eyes. Nobody you’ll ever meet is quite so smug as the undergraduate who’s just read Marcuse for the first time, or the barstool philosopher who’s seen Manufacturing Consent, and thinks that getting their news from Reddit somehow constitutes a brave, heroic end run around the process of discourse management. Don’t be that guy.

You talk in your book about low-waged labor forces in Shenzhen for example, to satisfy our consumption. Do you think that we became numb to other people’s situation? Are we in what Albert Camus would call the “murderous consent”?
We were always already numb to the suffering of the other — if, indeed, we weren’t actively indifferent to it. It is our present circumstances, by contrast, that begin to extend the remotest hope of learning from the confrontation with the consequences of our desires.

You write that apps like OpenDesk are revolutionizing the way we conceive things. With 3D printers, we can print chairs, tables, etc. You say that with a printer, a laser cutter and feedstock we can make anything at home. Do you find this worrying, as it is easy to imagine someone creating a 3D gun for example?
I do not say that with a printer, a laser cutter and feedstock we can make anything at home. I say no such thing.

What I do say is that the range of useful things that the untrained, ordinary person can now fabricate, equipped with nothing more than a printer or laser cutter costing a few hundred dollars, has grown considerably. And furthermore, that the range of such things not long ago expanded to include, yes, crude, rudimentary firearms, devised by ideologues and fanatics to prove precisely this point, as a kind of propaganda of the deed.

I don’t believe this is cause for any particular concern at the moment, as such weapons clearly tend to pose a greater threat to their own would-be users than they do to anyone else. But, you know, we can see what’s coming. It’s in the mail. And what that suggests to me is that polities or societies that wish to discountenance the spread of such weapons (or other notionally or actually harmful objects that might be fabricated in this way) would be best advised to adopt a layered defense in depth composed of multiple kinds of frictions, retardations and disincentives — in essence, a harm-reduction strategy rather than one of prohibition.

You explain that data has political involvements and that “the data is never just the data.” Do you think that governments are blatantly lying to satisfy data?
All governments lie, and always have — all human institutions, for that matter, not merely those of state. All human institutions will attempt to create an epistemic environment that’s favorable to their own continuation, by any means at their disposal, at both the micro and macro levels — even when this is not always in their own longer-term interest, as Goodhart’s Law suggests. The manipulation or selective release of statistics was an important component of this sort of effort in the twentieth century, and it is now augmented by the selective collection, manipulation of or differential analysis applied to machine-readable data, sure.

Yesterday, Elon Musk said he would make a platform to rate and track a credibility score for journalists. Do you think that more and more actions of the sort will start to take shape?
That’s funny. What might actually be more useful is a platform to rate and track Elon Musk’s credibility.

Housing Europe interview

In the runup to our June event in Tallinn, the good folks at Housing Europe have asked me to address a brief series of thoughtful questions. I share the questions and my answers to them with you here, in the hope that you’ll find them as usefully provocative as I did.

Social anxiety, introversion, isolation, and feelings of loneliness are on the rise, especially in the younger generation, a result of various factors including the irony-laden hyper-connectivity of social media, smart phones and screen time, general alienation from our schooling and work, our physical surroundings, ourselves and each other – is there any way in which technology could be used to actually curb this trend at all?
Well, there are of course any number of apps that claim to spur us to mindfulness and presentness, and I suppose there’s an argument to be made that the same hyperconnectivity you’re talking about actually works pretty well for some. I’ve seen studies suggesting, for example, that the most densely-connected social media users tend to score well above average on self-reported measurements of happiness and life satisfaction.

But as far as I’m concerned, it’s kind of a master’s tools/master’s house situation. I don’t think you can reliably underwrite the kind of psychically restorative, face-to-face interaction we seem to require with the same technologies that corrode our ability to attend to and be emotionally present for one another. There are powerful physiological processes engaged by the way smartphones and apps are currently offered to us that tend to militate against our very ability to be present: consider the way the flickering of our screens involuntarily entrains focus, so that you can’t not glance at a screen entering your field of vision, at least momentarily. Or the dopamine cycle, which, as we now know, is consciously exploited by app designers to capture and retain our attention, beneath the level of conscious awareness — that’s what the little red bubble with the number of unread messages is all about, it’s very carefully tuned to be an irresistible trigger to action. The notion that we might somehow override these very old, very deep features of our nervous system at will strikes me as naive.

So what’s the alternative? The alternative is to cultivate a greater sophistication regarding what networked information technology is for, where in our lives it’s best and most wisely deployed, and when the time has come to quite literally set it aside and surrender ourselves to an as-nearly-unmediated encounter with the other as we can feasibly achieve. But that itself takes education, and patience, and the desire to do so, and above all the recognition that it’s not by any stretch of the imagination always comfortable to be in the unmediated presence of another human being, their claims and prerogatives. There’s a skill involved with being copresent with each other in such a vulnerable way, or even a craft, and we could all use some refinement of that craft. Myself very definitely included.

Would it be advisable to build a city from scratch and, if so, would you enjoy being involved in this project and what guiding principles would you wish to employ?
Advisable? In the abstract, I’d have to say no. Most likely inevitable, though: the number of people worldwide who are now looking to avail themselves of urban density and urban opportunity — in not a few cases, mind you, because they were forcibly displaced from the land — will clearly stress the infrastructural carrying capacity of existing conurbations to the breaking point. So we need to bring new ones online, even if it takes a few decades for anything resembling a genuinely metropolitan sensibility to bed into such places.

Would I enjoy being involved in their design? Of course. Like any other urbanist, I have my own pet theories and received nuggets of wisdom about how it is one might go about designing a city so that it simultaneously underwrites equity, complexity, texture and sustainability, and I’d love the opportunity to put those theories to the test. Who wouldn’t?

As to what principles would guide me in any such engagement, it shouldn’t be too much trouble for anyone with even a glancing familiarity with my work to guess their general contours. The first is to provide maximum scope for people to determine the circumstances of their own being, as individuals and collectivities both. The second, which is obviously in a fair deal of tension with this, is to proceed always from the understanding that quality of life for all is best achieved by closely and respectfully attending to the needs of the most vulnerable users of a space.

Have your thoughts or attitudes changed or developed since 2013, when you wrote “Against the smart city”?
At the time I wrote “Against the smart city,” I was — very atypically — cowed by some bizarre notion that the pamphlet’s credibility would be enhanced by a relatively even-handed description of the things I was writing about, even though they were plainly terrible. Figuring that the smart-city schemes I was discussing were so prima facie foolish (or, in the case of PlanIT Valley, outright fictional) that a relatively uninflected account of them would speak plainly enough for itself, I just didn’t put things as sharply as I could or should have. Not to put too fine a point on it: I pulled my punches.

And what happened in the months and years that followed is that, on a fairly regular basis, I’d hear from the architects and engineers who worked on those efforts, people fairly intimately involved with the creation of Masdar or Songdo and so on. They’d write to me and say, “You know, that project was so much worse than you said it was. You have no idea how much worse.”

Well, look: I’ve spent a few years of my life inside large, multinational technology firms. I did have some idea. It’s true that I didn’t have the fine details at hand — and lordy, did they ever make for cacklingly schadenfreudy, if somewhat hair-raising, reading — but even given what I knew at the time, I certainly could have been more pointed in my critique.

The irony, of course, is that the pamphlet is clearly already pretty far to one side of the spectrum of published opinion on the question of the smart city. Yeah, there are a number of critical academic papers that treat the issue, some of them quite tasty, but as far as the popular literature on the subject is concerned virtually everything else out there is a more-or-less optimistic attempt to justify or recuperate the idea of the smart city. If we stipulate, then, that “Against the smart city” pretty much already defines one pole of debate, here I am suggesting that taking these insiders at their word means it should have been much harsher still. I shouldn’t have let myself been affected by tone arguments advanced by purely imaginary interlocutors in my own head, or watered down the truth of what I knew about the elemental mendacity and incompetence of smart-city schemes out of some profoundly misguided notion of the politics of respectability.

It’s a lesson I bear in mind whenever I’m asked to comment on things like Sidewalk Lab’s adventures in Toronto.

Migration as a result of conflict, poverty, land grabbing, climate and demographic change, as well as a type of continuous mobility as a consequence of the pursuit of education or employment opportunities, and, on a more positive note, our curiosity and desire to explore the world, means that we often find ourselves in new and short-term living situations. Could you think up a system in which people could be appropriately and comfortably housed on such a basis?
Sure, and it wouldn’t even necessarily look all that different from present-day AirBnb, at least in schematic. (Let me be clear that I have absolutely no problem with something like AirBnb, provided first of all that every permanent resident of a city in which such a service operates has access to safe, decent, centrally-located housing, unimpeded by considerations of income or affordability. The beef I have with AirBnb is the way it distorts the rental market, and secondarily the signature psychogeographical condition that tends to crop up pretty reliably when much of a city’s historic center is given over to the needs of tourists and other short-term visitors.)

And circling back to your earlier question, here’s a place where I definitely think networked technology has an important role to play in defining the contours of a decent, grounded, equitable modus vivendi. Along these lines, I did some thinking awhile back about what I was then calling “space as a service.” There’s also been some pretty innovative work on ways in which networked shelter and mobility assets might be integrated, epitomized for me by Höweler + Yoon’s Shareway 2030 project from a few years ago.

What do you think is the way — if there is such a way — to make sure that these “radical technologies” you talk about in your latest book actually serve an inclusive design of everyday life that does not leave anyone behind?
If there is a way, it would have to involve massively enhancing the inclusivity, the representational diversity and sheer invitationality of technological development organizations, so that the apps and services that set the bounding conditions on our lives aren’t exclusively devised by a markedly self-similar cadre of young, privileged, able-bodied engineers and designers. Designing technological products and services that are pertinent to and sensitive of the needs of people who don’t happen to process information, understand embodiment or experience space like the existing development cohort is necessarily going to have a lot to do with who’s in the room when the thing’s being made, and what power they’re able to claim. The watchword has to be “nothing about us without us.”

Note that I am not arguing that we need to “prioritize STEM education” above everything else, whatever that is, or god forbid that “everyone should learn to code.” But we need to get a whole lot closer to a paradigm of development by people rather than for them, or on their behalf. It’s not like this is by any means fully resolved inside urban planning, by the way — it’s a tension that’s been plainly evident since at least the mid-1960’s, and here I’m thinking of some of the more thoughtful critical responses to Paul Davidoff’s 1965 paper on advocacy planning. Not even the most skilled advocate will ever be able to fully evoke someone else’s lived experience of the world in all of the ways that are salient to a design challenge of this order, no matter how diligent or well-intentioned or empathic they may happen to be. So the task that lays before us is figuring out how ordinary people everywhere can meaningfully claim a voice in the development of the information-technical systems that now do so much to condition their life choices and chances.

“Perpetual Beta” interview, plus Tallinn/Helsinki dates

A good few years ago now, on one of my more-or-less quadrennial swings through Tokyo, I met a hugely enthusiastic graphic designer and educator by the name of Ian Lynam, who teaches design at the Temple University campus there. (If his name doesn’t happen to ring any bells, you’re surely familiar with his work, as co-founder of the splendid néojaponisme.)

Ian and I have kept fitfully in touch ever since — I’m afraid he’s a far more diligent correspondent than I — and not so long ago he asked if he could interview me for “Perpetual Beta,” the blog for one of the other programs he’s affiliated with. (Dude gets around.) Of course I agreed, and was rewarded with a brace of really refreshing questions — I mean, how many times can you find something fresh and insightful to say about a topic as played-out as the smart city? It was a total pleasure to talk, instead, earliest literary influences, the subtly explosive little discographies in the Rolling Stone Illustrated History of Rock & Roll, my complicated love for the alternative social infrastructure of the late 1970s, and so on. Anyway, here’s the interview; I hope you dig it.

Speaking of swings-through-town, I’m going to be in Tallinn and Helsinki the first week of June, for back-to-back events with Housing Europe and the University of Helsinki. Join me for those events, or give a shout if you’re simply up for vodka shots, loud metal and sauna.

Architetti Roma interview

The following is an interview with me conducted by the Italian architectural magazine Architetti Roma. This one focuses on issues of mobility and, as always, I hope you find it illuminating.

What are the urban contexts where technology and mobility have brought about the best outcomes?
To clarify, here we should make it plain that we’re strictly talking about networked information technology, and not, say, developments in power-train technology or materials engineering. And of relatively recent developments in this field, I’m particularly fond of a smartphone app called Citymapper. It’s like being handed the keys to the city.

Consider that I arrived in megacity London with nothing more than the vaguest mental map of the place, and still less of a sense of how to get around it. And what Citymapper let me do was dive right in, the night I got here. I could hop on a bus and go meet friends, and know exactly where I had to wait, what bus to take, where to get off and how long the trip would take me. It radically lowered the threshold of fear and uncertainty that keeps us sequestered in our local neighborhoods. Not within the weeks or months that it might have taken me to wrap my head around the transit network’s endlessly ramified field of possibilities in any previous age — immediately. And this is a service that’s available for zero incremental cost, to anyone with the wherewithal to afford a smartphone and a data plan. Now that is truly radical, a truly epochal development in urban mobility.

There are only two issues with it, really. The first is that Citymapper only works so well in London because TfL, our local transit authority, offers a generous selection of real-time APIs, the open application programming interfaces that allow a service like Citymapper to grab, represent and make use of that information. It wouldn’t be nearly the same thing in a city that didn’t, just not at all the same proposition.

The second, more serious problem is that Citymapper — like all other services positioned as products in the late-capitalist marketplace — is subject to churn. It’s not stable. A new version can appear at any time, might even be pushed to your device in such a way that you don’t get to choose whether you want it or not, and you’ll find that the features, conventions and metaphors you’ve come to rely upon and stored in muscle memory just don’t work the same way anymore. And if Citymapper’s CEO decides that his personal future and his investors’ outcomes are best secured by choosing to sell the service in toto to Apple or Google, then that’s what’s going to happen. And there’s not a damn thing you or I or anyone outside that decision loop can do about it.

So, yes: we’ve been handed the keys to the city, but they can be yanked away at any time. At any moment, TfL can decide that it no longer wants to provide real-time APIs, Citymapper can decide that it no longer wants to support a given city, Apple can decide that it no longer wants to allow third-party journey-planning services on its platform. Our golden age is real, but it’s terribly vulnerable.

Are you familiar with Rome? What in your opinion are the technology applications that could be suitable for Rome?
I’ve only spent three days in Rome in my adult life. I just don’t think I’m qualified to speak in anything more than generalities about what might or might not work there. But, sure, in any place where there’s a single accountable public transit authority, and that transit authority offers reliable real-time APIs, there’s no reason that something like Citymapper couldn’t work and work well.

Roman traffic is also, of course, legendary, and that’s something I can very easily see yielding to automated vehicle control. The deeper question there is the extent to which Romans actually cherish the impossibility of getting around, as part of their identity in the world. Letting go of that may be more of a obstacle than any of the material challenges of implementing automated mobility.

Considering Uber and similar services, do you think they are a positive solution for urban mobility?
My position on Uber is rather well-known.

Google’s self-driving car has just been presented. Do you think it will catch on? In what time frame?
Well, firstly, I think Google itself is further away from fielding a solution that will work anywhere outside of Mountain View than is generally understood. The media hype has been very misleading. And secondly, Google is far from the only actor currently working to resolve this envelope of challenges. Despite their power, reach and influence, we should never make the mistake of collapsing the ideas of “autonomous personal transportation” and “Google.”

That said, it will happen, one way or another. I don’t think it’s a question of “catching on,” so much as one of getting the necessary regulatory, legislative and risk-assessment frameworks in place. And this is one of those very rare contexts where I believe that the information-technological approach really is unambiguously superior to the way we do things now.

In the United States alone, we sacrifice more than 30,000 human lives a year to misplaced confidence in our own ability to manage the performance regime presented to us by the car. People drive drunk, while texting, when they’ve just had an argument with their partner. Long-distance truckers drive bent half out of their mind on sleeplessness and crank because that’s what’s demanded of them by the economics of contemporary logistics. People drive in the morning to minimum-wage jobs that are two hours away because they’re the only ones that were on offer, on sleep that’s already been brutally truncated by the two hours it took them to get home the night before. People use vehicles as weapons — to bolster their sense of self, to claim space from the others they feel encroaching on them at every turn, to assert dominance in a world that makes them feel like they’ve been zeroed out. And algorithms even at their clumsiest stand to do a better job in each and every single one of these circumstances.

But “unambiguously better” doesn’t mean “perfect.” The disruption, in particular, to working-class livelihoods will be dreadful. If unanticipated, unaccounted for and unresponded to, in fact, I venture to say it will cause misery easily on the order of those 30,000 annual deaths. And that’s quite a thing to say. It’s why I support the provision of universal basic income, to at least buffer the havoc automation is sure to wreak on our societies as it transforms mobility, logistics and a thousand other fields.

Could you draw some possible scenarios regarding the use of technologies in the field of mobility ten years from now?
Ten years is a long, long time in my field. It’s the far future. Consider that ten years ago, we didn’t even have smartphones. Given all the wildly interacting factors at play, and the ever-present likelihood that their interaction will render our world effectively ungovernable, I’m just not comfortable prognosticating.

Medialab Katowice interview

The following is a short but rather chewy interview with me, conducted by Karol Piekarski for Medialab Katowice. I hope you enjoy it.

KP: It seems you’ve become quite pessimistic about the prospects of the public in the networked society (your weekly Dispatch, number 27), pointing out to the fact that for some reason we are not so willing to use creatively available data processing technologies. What if we look at this problem from a broader perspective? It took hundreds years for the basic literacy (writing and reading) to spread around the society. Although we may feel that invention of the World Wide Web was ages ago, in fact it’s just a beginning of the “new medium.” Maybe we “simply” need time to learn how to use, as a society, digital technologies?

AG: Well, I think we need to consider how rapidly we as consumers and users of technical systems can develop the critical literacy you’re talking about, versus the headway that those who are not concerned with such matters can make in the meantime.

I don’t even mean necessarily that the designers of emerging interactive products and services are consciously acting out of any set of values I might disagree with. I simply mean that portable, modular code can be recombined by some third party into really pernicious systems, readily and rapidly, either out of ignorance or what I would regard as malicious intent. By the time we figure out how to use these systems wisely, or come to a collective determination that we reject their use, the damage will have been done.

And even that’s assuming that we are more or less static, as subjects and users. The truth is that we are acted on by these technologies, as individuals and as societies both.

So the relative power of a particular kind of personality type or learning style may come into the ascendance, and reinforce the conditions of its own vitality, while making it very difficult for anyone else to even sustain themselves. For example, introverts have never had it easy, but now, in our world of continuous mandatory self-performance, they run the risk of being more marginalized and overlooked than ever. We know that success under the new dispensation requires more than the occasional schmoozing that might have seen you through in the past. It requires not merely that you make yourself continuously available, not merely that you have the energy — the psychic and the financial wherewithal — to socialize and network, but that you are seen to socialize and network and to be the kind of person who enjoys doing so. And that’s in large part a consequence of the way we’ve chosen to integrate always-on social networking technologies into our everyday lives.

Consider that I recently read an admiring description of “what a great 21st century mathematician looks like”: someone who is “part of a network, always communicating, always connecting what he is doing with what other people are doing.” And, you know, that’s great. But let’s be clear that success in such a world selects for a certain kind of highly social, highly outgoing personality type.

You could argue, with some justice, that the world has always selected for some personality types over others — that there’s nothing fundamentally new here, it’s just that the place where our culture has decided the grandeur ought to live is shifting. But I’ve always thought that the point of our work was to imagine futures that were more just and equitable, not merely a new and different unequal distribution of power.

KP: Smart cities vs. smart citizens, government or corporation vs. people – we still tend to build these clear oppositions. Do you think that juxtaposing “centralized” against “distributed” can really help explain the mechanisms of power in the networked society? Or maybe we need a bit more sophisticated approach to understand what is actually going on (thinking here about the “society of control” or the work of Alexander Galloway)?

AG: It strikes me that there are a few different concerns bundled up in this question, and that we might benefit from unpacking them and considering them separately.

First, there’s the question of what we mean when we refer to something as a network. The dominant political tenor of the early mass Internet was a kind of structural determinism we associate with folks like John Perry Barlow. The idea was that the network principle of structuration itself, as supposedly immanent in the distributed topology of the World Wide Web, wasn’t merely inherently morally superior to organizational schemes based on hierarchy and coercion, but was practically superior, too. It would therefore “naturally” underwrite a spontaneous mass restructuring of society along horizontal or rhizomatic lines.

We know now, of course, that that didn’t happen, and it’s reasonable to ask why that is. Alex’s great contribution, in Protocol, was to remind us that the Internet as we know it has never been anything but a monstrous hybrid. Its functioning depends on the interaction of two very different ways of organizing the transmission and reception of information: a highly centralized and hierarchical addressing scheme called the Domain Name System, and a radically distributed messaging protocol we call TCP/IP. Only one of these “routes around failure” in the rhizomatic way so beloved of the early net theorists, while the other remains radically vulnerable to (say) State efforts to interdict the free flow of information. So, far from spontaneously giving rise to some antiauthoritarian, horizontalist utopia, while it’s fair to say that the Internet does tend to destabilize certain existing power relations, just as often it reproduces the selfsame dynamics of power that existed beforehand.

And that leads to our closely-related second question, which is how we should consider the relationship between structure and agency. The fundamental mistake that network determinists very often make is to treat people like Internet switches, or the consensing bees Thomas Seeley depicts so beautifully in his book Honeybee Democracy. They assume that, given a certain topology of organization and the logics of informational flow that attend it, certain macro-scale political outcomes will necessarily follow.

I think there is a broadly observable trend toward networked structures showing up in places we might not historically have expected them to — in the large-scale capitalist commercial enterprise, for example. But just because an organization’s practical, day-to-day decision-making is nominally organized horizontally doesn’t mean the workers who use it on the job carry that logic into the other spheres of their life. And it certainly doesn’t mean that those workers can’t be fired just like people who work for more consciously and avowedly hierarchical organizations. Ask all the liberated, Holocratic non-managers Tony Hsieh just let go from Zappos where they think power lies.

So we’re forced to conclude one of two things: either the apparent structure of power in organizations like this isn’t the actual structure of power — which is certainly possible — or people have much more latitude to bend nominally flat network topologies toward all the usual, all-too-human ends of power than the determinists would have us believe. You can’t have it both ways.

Finally, there’s the question of how we model the relationship between openness and power. We know by now that it’s a terrible error to assume that there’s a necessary connection between radical openness and a liberatory or emancipatory politics. If anything, you could be forgiven for concluding just the opposite: that there’s been a fair amount of what Marcuse would call repressive desublimation, Gamergate being the preeminent case in point.

In fact, we have to ask if openness and mobility and the apparent freedom to act aren’t qualities that can easily be leveraged by parties acting in ways that are contrary to our own understanding of our interests. This is what I take Deleuze to be arguing in the “Postscript on the Societies of Control,” and it’s at the heart of governmentality theory.

So if neither distributed organizational topologies nor horizontal decision-making nor radical transparency and openness necessarily buy you equity and justice, it’s appropriate to ask: what would? And the only answer I have is that you have to fight directly for equity and for justice. You have to believe in and want those things first, and the tools that support them will follow, will be discovered or invented. But you can’t first build the tool and suppose that progressive values and organizing logics will flow outward from it — certainly not in any straightforward or uncomplicated way.

I should point out that this is something I’ve had to learn the hard way my ownself.

KP: Living in a globalised world, we tend to universalise the discourse around digital technologies, especially their relationship to society. It’s visible in your work that you try to put more attention to those less privileged in order to figure out whether any of our networked/digital solutions could actually make their life better. Poland is an interesting example: behind the western world, but way ahead the most economically deprived countries. You’ve spent some time in Poland recently, if you were to advise Polish government, universities or companies, what you would suggest to spend the money on in terms of innovation and development?

AG: I guess I would start by asking what ends and goals you’re trying to work toward. You know I completely reject the point of view that says Poland or anyone else necessarily needs to do what everyone else is doing, needs to accept anyone else’s definitions of “advanced” or “innovative” or “highly developed.”

It’s a phrase which has sadly taken on a fairly bourgeois coloration, but I still think there’s something to be said for “quality of life.” And I don’t think there’s any inherent correlation — and I should be very clear: neither a direct nor an inverse correlation — between economic development in the abstract and quality of life. Tokyo is certainly one of the safest, most “advanced,” most efficient and highly-developed cities on the planet, but the regnant xenophobia and gender politics you find there make it a place I can’t imagine wanting to return to, except as a visitor. The “quality of life” there mostly resolves to a continually refined, absolutely state-of-the-art consumerism. By contrast, most everyone can think of places that are maybe a little run-down, maybe even a little sketchy at times, but where more of your time is your own, you aren’t quite as hemmed in by the pressures of conforming to some model of appearance and self-presentation, and in general life is more spacious. So the first part of my advice to Poles would be to weigh with the most exceeding care what already works about the way you live, and not be in any particular hurry to overwrite it with modes of being someone living a million miles away who’s never once set foot in your culture assures you is the new hotness.

The flipside of this, of course, is not clinging to things that clearly aren’t working, just because they’re the ways in which things have always been done. Racism, sexism and homophobia — like ageism and ableism and hierarchical orderings in general — sure are traditional, just about everywhere. But that doesn’t for one hot second mean I think they’re worth respecting and holding onto. And this goes for organizational and technical matters as well. The bottom line is that you’ve got to keep your eye firmly fixed on what kind of frame for living you’re trying to bring into being, and absolutely refuse to let yourself get distracted, whether by notional hipness and the fetishism of emergent technology, or by appeals to stability and tradition for their own sake.

Make City Berlin 2015 interview

This coming June, I’ve been invited to offer a keynote that will function as a hinge between two complementary events of Berlin’s Make City Festival 2015: a workshop called “Science Fictions: Smartology as a New Urban Utopia” on Friday the 19th, followed by a public symposium called “Beware of Smart People! Re-defining the Smart City Paradigm towards Inclusive Urbanism” that takes place on Friday and Saturday the 20th both.

As part of the run-up to the events, the organizers asked me to answer a few questions for a newspaper they’re putting together for free distribution at the Festival. I’ve reproduced this interview below, and hope, as ever, that you enjoy it.

Why is the “Smart City” relevant to a broader public?
It’s only relevant because at the moment this is the predominant conception of the way in which networked information technology ought to be deployed in cities to aid in their management and governance, and it encodes within it a pathetically circumscribed vision of urban citizenship. As far as classic conceptions of the smart city are concerned, your sole job as a citydweller is to generate data which can be captured, analyzed and acted upon by administrators — those are the limits of participation.

Another way of putting it: If the municipality you live in buys and deploys this technology, your life will be affected by it, whether you particularly care about this thing we call the “smart city” or not. Your choices will be conditioned, your scope of action curtailed, and your ability to shape the circumstances of your own life constrained, in ways that might not appear immediately obvious, for the ultimate advantage of others. You do not have a voice other than in the aggregate. And while this is a rather bleak prospect, it’s easily enough avoidable if enough people come to understand what’s at stake in the deployment of these technologies, and refuse to let it unfold unchallenged.

How can a focus on people as urban knowledge producers help to redefine the technology and market oriented concept of the Smart City?
That’s a pretty abstract and, to my way of thinking, overly intellectualized way of framing what it is we do as residents of an urban place and as participants in a community. Do we “produce knowledge”? Yes, of course we do: at all times, all of us, both individually and collectively. We produce knowledge about place, most of which is and only ever can be tacit, and it’s important to understand that this is what ordinary people are in fact doing as they pursue the course of their everyday lives. It’s not, or not exclusively, the regime of experts and specialists.

But is that the best — the most satisfying or resonant — way to construct what it is we do as city people? I would argue that it isn’t. I would, in fact, argue that in a sense it dovetails all too well with the command-and-control model implicit in the smart city rhetoric, because if we’re all “urban knowledge producers,” the implication is that some sufficiently subtle array of technical systems will be able to capture that knowledge, derive actionable inferences from it and make it available to be acted upon remotely.

So I prefer to focus on participation. I prefer to understand everyone in the city as an actor, an active and vital contributor — someone who is capable of mobilizing knowledge and bringing it to bear on the matters of concern they themselves perceive.

How can smart people become active participants in new urban governance models based on knowledge sharing and coproduction?
Understand that I’m not at all interested in “smart,” in smart anything. What I am interested in is creating circumstances in which ordinary citydwellers are able to acquire an refined understanding of all the circumstances that shape their participation in civic life, whether those circumstances are technical, political, economic or psychological.

We should, in particular resist the notion that every last citizen needs to acquire a high degree of specifically technical competence — the inane calls for everyone to learn to code, and so on. Not everyone has the cognitive propensity, not everyone has the ability, and quite simply not everyone wants to. But this is not the same thing as groups of neighborhood scale acquiring a greater collective sophistication as to how informational-technical systems work and what it is that they do. It’s crucial that we demystify these things, but it’s neither necessary or possible for everyone to acquire the habits of mind of a software engineer.

What we need, therefore, is for those who do have the propensity, the capability and the insight into the workings of technical systems to share that insight, in terms ordinary people can relate to. For many, it will mean developing a theory of mind that will guide them in understanding what it is that people don’t understand, and what metaphors are best suited to helping explain these systems and their functions without condescension or oversimplification.

Everybody who possesses comfort and competence with information-technical systems needs to realize that from now on, part of their job is to function as a translator. And this will be frustrating. There are literally different cognitive styles involved, different intelligences, and bridging between the divergent models of the world people hold, however unconsciously or inarticulately, is by no means a straightforward or a simple thing. But it’s not optional, not if we believe in the right of ordinary citydwellers to understand the systems that condition their everyday choices.

How do smart people redistribute urban resources and reconfigure urban spaces?
This is not, of course, a technical question. I personally believe we need to ensure that the information-technical systems which increasingly govern the distribution of (material-energetic, spatial, financial or attentional) resources in the city work in as self-explanatory a way as can possibly be achieved, and that the valuations bound up in them remain available for inspection and renegotiation at all times. But this ambition ultimately relies on how we choose to organize ourselves in a polity, what values we hold and enact in our collective decisions. We cannot achieve any such thing if we do not first believe we have the right and the affirmative obligation to do so, and in fact that the exercise of all our other rights will ultimately come to depend on our doing so.

Yet another brief interview

I recently answered a few questions for the leading Korean architectural magazine, SPACE.

First, please state in a sentence your area of interest or expertise in the field of urban computing.

“Ensuring that to the greatest degree possible a robust conception of the right to the city is designed into networked informatic systems intended or otherwise destined for urban deployment.”

Second, an example that you use to make urban computing more readily accessible to architects is of Mark Weiser‘s concept of ubiquitous computing. How do you think functionality within the city divides from novelty or ‘art works’ of urban computing architecture? And which do you think architects can relate to more?

I think we long ago collectively transcended Weiser’s specific vision of technologized everyday life; as a matter of fact, I can tell you the precise date we did so, which was June 29th, 2007, the day on which the original iPhone was launched. What architects and urban planners now have to account for — but curiously, generally do not — is that the overwhelming majority of the human beings they’re designing spaces for are equipped with a way of knowing and making use of the city that no previous population has ever had before. We call it a “smartphone.”

What does it mean for a networked body and a networked self to move through equally networked space? And what might all of this portend for the practice of architecture, for the planning and execution of the built environment? As far as I can tell, these are questions that the disciplines involved haven’t even begun to reckon with in any particularly consistent or meaningful way.

The question about art is impossible to answer without reference to specific works or pieces or artists. Architects and urban planners might do well, in fact, to pay attention to the more thoughtful artists, or people involved in the critical making community, who have begun to interrogate the uses and consequences of information technology in a way that goes far beyond pointlessly “interactive” façades and mobile sculptures. But the kind of digital “art” installation that is generally used to apply a superficial gloss of contemporaneity or futurity to some otherwise utterly conventional commercial real-estate proposition? As far as I’m concerned it’s not even properly art, because it doesn’t satisfy the threshold condition of catalyzing some psychic or emotional change in the viewer, and of course it’s not meant to.

Your representative work Urbanflow examines the limitations of interactive media booths around cities, and looks to connect these booths while making them more behaviorally approachable. What other recent works have you been working on, and how do you feel the future of urban computing has been portrayed through this piece in terms of human behavior and adaptability to technologies?

Right now the thing I’m most interested in is designing for the future of urban mobility, for what I call “transmobility.” Unlike the transportation industry, whose rather boring, heavily capital-intensive conceptions of this future all seem to center on exotic new vehicle types or heroic infrastructures, what I’m trying to articulate is a framework allowing us to make maximum use of a city’s existing heterogeneous array of vehicles, mobility modes and options. Transmobility uses locational data and information-, interface- and service design to bind these things together in a mesh capable of providing something close to on-demand, real-time, point-to-point personal mobility to every citizen. Ultimately I think it’s a wiser, lower-cost and more practical way of achieving that end.

Urban computing is defined as “the integration of computing, sensing, and actuation technologies into everyday urban settings and lifestyles.” Yet, you register your work as belonging to the field of everyware (permeating places and pursuits, social activity, shaping relationships, as a distributed phenomenon). You mentioned that it is in need of a paradigm shift in 2011, has this happened? What is your definition for each of these concepts and how are they better suited in defining your approach in comparison to the term urban computing?

I just don’t use these terms in my work anymore. In fact I’m completely uninterested in technology, except insofar as it facilitates individual and collective self-determination, the meaningful expression of solidarity and the practice of mutual aid.

Think of it this way: networked informatic technology is simply another material we now have available to us as builders and shapers of urban space. And like any other material, it has certain inherent qualities, tendencies, properties or directionalities. But you don’t learn anything useful about these qualities by considering the material as an abstraction; the grain you’ve got to contend with as a designer only reveals itself at the local level — in technological terms, at the level of a specified device, sensor, display or API. And equally, these qualities only become important in context, when you’re designing some ensemble of networked systems in a given space, for a given population of users, to achieve a given effect.

So I try to avoid thinking in jargon, or otherwise succumbing to a uselessly generic conception of the material I’m working with, and focus my inquiry instead on actual communities in specific spatial contexts, their articulated and unarticulated concerns, the envelope of requirements and other constraints within which we work, and only finally the properties of some particular technical system.

‘Nother interview

For a French magazine.

You harshly criticize the top-down controlled, ubiquitous, smart city, designed by big operators for their own interests. But can cities tackle all the challenges without those big companies? Don’t you throw out the baby with the bathwater?

There are things, certainly, that industrial-scale vendors of infrastructural services and systems are very good at delivering to cities. Whether it’s wastewater treatment or the deployment and maintenance of street lighting or managing clean and safe demolition, that’s their competence, their domain of expertise, and I wouldn’t dream of suggesting that those of us without that experience know their job better than they do. The difference that arises with the “smart city” is that now some subset of these vendors have made an unwonted conceptual leap between whatever specific competence they’ve developed and the ambition to furnish municipal governments with a kind of general decision-support utility, without any particular understanding of or sensitivity to the unique complications of the terrain on which they propose to operate. And latent within almost all of these notions is some conception of municipal administration as an essentially rational and objective pursuit.

Well, of course, it’s anything but rational. It’s a fundamentally political pursuit, sweaty and unpretty and utterly lacking in closure. You can’t automate the complication out of it — or, for that matter, the accountability for having made a decision that necessarily deprived some one or party of access to some resource they regarded as rightfully theirs. I simply don’t believe that the process of governing is something that can be reduced to key performance indicators on a dashboard and optimized and made clean. And so far at least, that’s all the big IT vendors are offering.

No: Let them provide what they are so good at providing. There may not be much glamor in providing “dumb pipe,” but there’s honor aplenty. That ought to be enough.

Do many local governments share your vision? Do they have the intellectual and technical background to understand the ins and outs?

In my experience municipal administrators are not in the slightest degree stupid people, but by and large of course they don’t understand the intricacies of networked informatics or data, which is why some of them can from time to time find the superficially confident blandishments of solution integrators and management consultants so appealing. Fortunately, what they do tend to have a deep and intimate understanding of is the local social, institutional and political environment, and this very often gives them a firm platform from which to push back against some of the more foolish claims that are made for the promise of “smart cities.” It has nothing to do with whether or not they share my “vision.”

Are you afraid of the rise of a new kind of technocrats, that we could name “datacrats”?

Every new configuration of technical capability will tend to generate a stratum of people who are differentially skilled and confident in the use and practical application of that technology. As I see it, though, the point isn’t merely to trade one superficially hipper and trendier priesthood for another, it’s to prevent the emergence of such priesthoods in the first place.

Could you detail a few inspiring examples of cities which are dealing with their challenges with lucid, relevant solutions?

Dublin is doing some very interesting things, with their city council’s Beta Projects initiative. I’m impressed with Madrid’s administration that they had the maturity and wisdom to let the citizen-driven Campo de Cebada process unfold. And I know there are thousands upon thousands of people in local government around the world, generally but not exclusively younger, who understand the multiplex value proposition of efforts like these and would let them proceed if only they could. A big part of my job is to provide those people with resources that support their intuition, so they can make the internal case against the smart-city vendors and in favor of more fruitful directions.

What suggestions would you give to a mayor who is engaged in such a smart city program? To a mayor who has not yet chosen what to do?

To the former, I’d argue that so-called smart initiatives be subjected to the most rigorous oversight and accounting, in a effort to establish precisely who has benefitted from their introduction, and to what degree, and whether or not this observed distribution of benefits aligns with the claims that were made at project inception.

To the latter, I’d suggest that whatever it is they think they will achieve by engaging the incumbent vendors to deliver some smart city “solution,” there may be far better returns on investment to be realized economically, socially and strategically from smaller-scale, more locally-grounded and more thoughtful alternatives. And, of course, whatever promises they are made by those vendors, they should make sure to get it in writing.

Some problems raised by the smart city are linked to the huge amount of (personal) data they use for their tools: privacy, resilience, and blind technosolutionism in general. Do you think it’s time to “uncomputerize” our cities?

No, not at all. I think it’s time for the people living in each place on Earth to think carefully, collectively and consciously about what they want this class of technologies to do for them, and whether or not they think it’s capable of delivering on those expectations. And it’s the responsibility of any of us who do have some grounding in what networked digital information technology can and cannot do to explain and contextualize that technology for everyone else, so they’re more readily able to make those determinations.