Jussi Parikka Anglia Ruskin University [Abstract] Just as capacities of thought, of being, are made in lived bodies, in complex and delicately conjoined tissues and processes, and just as powers are inherent in all matter, materialism also requires that the capacities of activity, thought, sensation, and affect possible to each composition whether organic or not are shaped by what it is, what it connects to, and the dimensions of relationality around it. (Fuller, 2005: 174) Now more than ever, nature cannot be separated from culture; in order to comprehend the interactions between ecosystems, the mechanosphere and the social and individual Universes of reference, we must learn to think ‘transversally.’ (Guattari, 2000:43). In addition to the realisation that theory should be seen as situated practice, we can also consider practice as theory. Practices are in themselves theoretical excavations into the world of ‘things’, objects of (cultural) research conducted in a manner…
Jussi Parikka Anglia Ruskin University [Abstract] Just as capacities of thought, of being, are made in lived bodies, in complex and delicately conjoined tissues and processes, and just as powers are inherent in all matter, materialism also requires that the capacities of activity, thought, sensation, and affect possible to each composition whether organic or not are shaped by what it is, what it connects to, and the dimensions of relationality around it. (Fuller, 2005: 174) Now more than ever, nature cannot be separated from culture; in order to comprehend the interactions between ecosystems, the mechanosphere and the social and individual Universes of reference, we must learn to think ‘transversally.’ (Guattari, 2000:43). In addition to the realisation that theory should be seen as situated practice, we can also consider practice as theory. Practices are in themselves theoretical excavations into the world of ‘things’, objects of (cultural) research conducted in a manner…
Jussi Parikka Anglia Ruskin University [Abstract] Just as capacities of thought, of being, are made in lived bodies, in complex and delicately conjoined tissues and processes, and just as powers are inherent in all matter, materialism also requires that the capacities of activity, thought, sensation, and affect possible to each composition whether organic or not are shaped by what it is, what it connects to, and the dimensions of relationality around it. (Fuller, 2005: 174) Now more than ever, nature cannot be separated from culture; in order to comprehend the interactions between ecosystems, the mechanosphere and the social and individual Universes of reference, we must learn to think ‘transversally.’ (Guattari, 2000:43). In addition to the realisation that theory should be seen as situated practice, we can also consider practice as theory. Practices are in themselves theoretical excavations into the world of ‘things’, objects of (cultural) research conducted in a manner…
Olga Goriunova London Metropolitan University [Abstract] Introduction Cultural production on the Internet has developed numerous dynamics and consistencies that drive considerations of creativity, organisation and the inter-relations of media. This article presents and briefly discusses the concept of an art platform, a particularly resonant form of such cultural production. The article enquires into the ways that powers of operation are constituted by particular kinds of social, technical, aesthetic and ethical forces. The media ecological approach to which this special issue is devoted can be seen as engaging with these forces. Such forces are discussed here via the concepts of autocreativity and organisational aesthetics. These concepts are in turn traversed and amplified by the particular qualities and potentials of art platforms.[1] The concepts offered in this article, in particular that of autocreativity, allow connections to be made between diverse approaches to creativity: ‘creative industries’ jargon and psychological endeavors, philosophical accounts of…
Michael Goddard University Of Salford. [Abstract] Introduction While Matthew Fuller’s book entitled Media Ecologies has had a considerable impact on research into new media, digital art, alternative media and other spheres, it still remains relatively little-known in mainstream media studies and contains great potential for further development in relation to many fields of media research. Media Ecology is a term that has existed for some time at the peripheries of media studies and theories, and is notably associated with the celebrated media theorist Marshall McLuhan. There is, however, a certain perhaps necessary confusion around the deployment of the term ‘Media Ecologies’ in Fuller’s book, partly because of the differences in this deployment from the already existing field of research known as ‘Media Ecology’, a US-based post-McLuhan stream of media research of which the most well-known figure is undoubtedly Neil Postman. The following essay will therefore touch upon these differences, before…
This issue is an exercise in media ecology that is paradoxically unnatural. Instead of assuming a natural connection to the established tradition of Media Ecology in the Toronto-school fashion of Marshall McLuhan, Neil Postman, and the work of scholars involved in the Media Ecology Association (https://www.media-ecology.org/media_ecology/), our issue stems from another direction; its theoretical orientation is more inspired by the work of Felix Guattari and engages with several overlapping ecologies that are aesthetico-political in their nature. It stems from a more politically oriented way of understanding the various scales and layers through which media are articulated together with politics, capitalism and nature, in which processes of media and technology cannot be detached from subjectivation. In this context, media ecology is itself a vibrant sphere of dynamics and turbulences including on its technical level. Technology is not only a passive surface for the inscription of meanings and signification, but a material…