“Where do you want to go today?” –Microsoft advertisement campaign, 1994.
There has, for a long time, been a sort of silence on the ‘digital studies’ JiscMail list – so I thought it was probably worth trying to do something with it.
Several years ago, a few people met for a semi-regular reading group in Bristol (in the UK) to work through a variety of ideas relating to ‘the digital’, whatever that may be. I somewhat flippantly named the associated email list: ‘digital studies’. In part because I was, and continue to be, greatly influenced by the late philosopher Bernard Stiegler, who, amongst many other things, wrote a call for ‘Digital Studies’ in 2012 (here’s a blogpost by me around the same time).
What would a ‘digital studies’ list and maybe an online reading group(?) mean today, in 2025?
I would argue that in the intervening years, between 2012 and today, there has only grown a greater urgency for studying the things named ‘digital’ and the sorts of work ascribed to them, abstractly and materially, for good and bad. So, in this follow on, and more modest, call for a digital studies (pluralised, provisional and no capital letters) I want to offer an invitation to grasp that urgency to interrogate ‘the digital’.
“Now come, fire!” – The Ister, Hölderlin
Digital technologies, in Stiegler’s terms, are the latest form of writing and access to writings, they are the means by which an industrialisation of knowledge has been taking place. There is, for Stiegler, an accelerating industrial and largely automated form of writing shaped, edited, broadcast and read with the help of forms of automation that take place at speeds tending towards the speed of light. The digital technologies are ‘intellectual technology’, following the work of Jack Goody, in which an automation, industrialisation and performance of speed radically transforms the conditions of the ‘life of the mind’, our collective capacities for creativity and critique – including and across the arts, culture, economy, geopolitics, science.
Writing, in any form, is an ensemble of traces, and rules of combination of those traces. For Stiegler, following the likes of Andre Leroi-Gourhan and Bertrand Gille, all human societies can be described as regimes of traces: the inscription, exteriorisation, and interiorisation of traces are what constitutes the material culture of the human ‘spirit’ and the ‘life of the mind’ (la vie de l‘esprit). The processes of ongoing digitalisation raise, for Stiegler and I argue for us, questions concerning the future of human cerebral organisation, what kinds of lives of the mind (and their material and social supports) we want to flourish.
It is essential to all disciplines in all their dimensions to question the status given to technics in our ongoing becoming as humans, and in the becoming of knowledge by which we come to know ourselves and our world/s. The questions imposed by digitalisation – what kinds of life we (collectively) want to live, according to Stiegler, is posed well before that of digitalisation itself, as if the radical experience of the upheavals provoked by digitalisation renders these questions apparently unavoidable.
What is to be done?
I propose a monthly online meet-up to read and discuss work we feel might be relevant to this broad questioning of ‘the digital’. I cannot run this alone, so It will need, from the outset, people to volunteer time and ideas, but this email list can act as the initial vehicle for organising. People may come and go, of course, and I wouldn’t wish this to be a burden, but rather an opportunity. For many, these may be worrying times, but there is solidarity in coming together to affirm creative and critical reflection.
[D]igital studies should not be limited to the study of digital technologies: their general object would be the study of technics and intellectual technologies in general from the angle of their effects on all knowledge in general. In this sense, rather than digital studies, it would be without a doubt better to talk of knowledge studies (“studies” in plural form denoting a specific relation regarding epistemology which, other than studying scientific knowledge (savoir) and understanding (connaissance), is conceived from the outset as a discourse unified by a pure logos of all technicity).
Hence knowledge studies would propose in principle – and as their common position – that the study of knowledge is not soluble to that of cognition, as all knowledge and understanding supposes, at the same time, being able to transmit and transform a technical artifactuality is essential to what Georges Canguilhem described as the form of technical life.
Now, some of these terms and their phrasing may seem grandiose. Even so, the ethos of a digital studies as an interdisciplinary endeavour with the goal of interrogating the contemporary conditions of our ongoing negotiations of creativity, critical reflection and culture, remain worthy goals to which we might aspire. Albeit, perhaps, in more modest terms. In 2012, for those involved in Stiegler’s circle (The Insitute de Recherche et d’Innovation at the Pompidou Centre and the Ars Industrialis collective) this was located in a conference that led to a website [digital-studies.org]. I would argue it is possible for a modest goal of forming a community of practice to read and explore work, our own and others, by acquiring fairly easily and inexpensively various means and consuming little time, allowing the maintenance of an online forum, beginning with this email list.
I can offer some suggestions for readings, I think a great place to start, though, is with you – what do you want to think about? What do you want to discuss with likeminded peers?
Please contribute ideas and suggestions! Open the conversation. Everyone is welcome.
Some days won’t end ever and some days pass on by I’ll be working here forever, at least until I die Damned if you do, damned if you don’t I’m supposed to get a raise next week, you know damn well I won’t
Workin for a Livin – Huey Lewis & The News
So much of working life is about cycles. This is very evident in education with the pattern of the year. Depending on context— all sorts of things from career stage to how busy you are —the rate of repetition of that cycle can feel fast and slow, they can feel never ending or they pass on by. The phases of term can feel ‘new’ and it can feel like deja vu. The cycles of academic work and their apparent familiarity can be reassuring.
One of the many rituals of a point of ‘new’ beginning, of a year, a term or a project, is convening or attending meetings in which we have to (re)introduce ourselves and say something about who we are – which is, in a professional context like academia – inevitably about the work you do. The expression of identity in terms of a job is nothing new of course, there’s a reason we have so many surnames like Smith and Tailor. Even so, these moments can carry all sorts of subtext, both implied and imagined. Introductions can serve as ways to get to know people, they can connote an identifying of how we belong and they can be about asserting forms of authority. What unites all of those functions is the way in which we communicate how we are what we do.
Lots of the ways in which we make ourselves legible to others, in professional contexts, is by applying labels to ourselves. Sub-disciplinary labels, e.g. what ‘kind’ of ‘geographer’, theoretical or political commitments,—e.g. ‘left’, ‘post-‘ something, ‘critical’ or ‘radical’–and particular roles—e.g. ‘Chair’, ‘Associate’, ‘Pro-‘ or ‘Vice’ something, ‘Director of’ something—all freight various sorts of meanings for different audiences, within an institution, within wider academia and to non-academics. That legibility can be a source of pride and a source of anxiety; we are somebody with a title, what are we without?
How we identify ourselves as academics in relation to work and the ongoing wrestling with working ‘above and beyond’ for recognition, for impact and perhaps for self-affirmation carries the connotation that academic life as a form of vocation. If I had more time I would look up and read around studies of vocation and how people variously negotiate it, sadly, I don’t. Even so, while ‘vocation’ is a theologically laden term, it is noteworthy that sociology in particular and related disciplines (not least social policy and social work) have a history, dating at least to the time of Weber, of reflection on the study (teaching, learning and research) of social sciences as a form of vocation. If there is a ‘vocation’ in contemporary academia it is very much bound up with ‘career’, which is a pronounced divergence from the religious connotations of vocation.
Throughout this post I have used a plural pronoun, ‘we’, and yet much of what I have described is individual. There is an elusive (ongoing) play between ‘our’ and ‘my’ success. The kinds of work-based identity performance that I am suggesting here are, mostly, individualised. I think, there’s an interesting double bind to this: on the one hand many academics want recognition and they want to ‘succeed’ and, perhaps, feel part of ‘successful’ departments and institutions (with varying meanings, measures and values of ‘success’); on the other hand: the systems for recognition, the associated metrics, roles and awards, are all geared towards individuals. We (some of us) want to work in stimulating collective research ‘environments’ (in the language of the REF) with colleagues but are encouraged and incentivised to compete with those same colleagues.
Vocation can be thought otherwise. Not necessarily in grandiose terms, but perhaps in an ordinary sense – there are, of course, many different ways to make contributions to knowledge, across the full gamut of activities that academics do. ‘My’ success need not be at the expense of ‘yours’.
§
Ironically, this post has taken three separate attempts at writing due to all of the other things going on relating to the ‘start of term’, which seems to spread further into the term now than ever. So much changes to apparently remain the same.
I watch the ripples change their size But never leave the stream Of warm impermanence
Changes – Bowie
Two days in a row, I am surprising myself.
I have written before, twice in fact, about the advent of a new academic year and the strange sort of cycle it represents. At different points of circumstances, stage of life, of career, of relationships, this can take on different forms of significance. The last time I wrote about this, in 2019, I quoted Bowie’s Changes and I am deliberately returning to that song in part because of how I feel like I have changed since 2019 but also because I really like the song. I worry that these posts can seem a bit pompous, which (of course!) I’m going to say is not my intention. The conceit of using songs as a means of getting at feelings isn’t meant in that earnest sense of cultural critique but because I like popular culture, and music in particular.
So what ‘changes’ I reflect on in 2024 are written from the same ‘stream of warm impermanence’ evoked by Bowie’s lyrics but with different ripples flowing. In my last post I wrote about struggling to understand the ‘vocation’ of academia and used some touchstones of different versions, or even different periods, of how an academic career has been imagined. In both the posts I wrote on the beginning of a new academic year I quoted from Malcolm Bradbury’s The History Man, and while I still have a definite soft spot for Bradbury’s work, it feels far less relevant and more distant from my own workaday experience.
In between the two moments in which I wrote yesterday I had a coffee break with a lovely colleague, just catching up. I indirectly talked about, or around, my half-formed thoughts about wrestling to understand what it might mean to be an ‘academic’ these days. As is often the case, my thoughtful colleague sympathised but provided a grounded point of view: the churn of initiatives and changes to systems and structures may be unsettling, and it is tempting to focus on that, but the core of the job kind of remains the same. We still (try to) write and do research and we teach – the time available to do those things and the pressures they might involve change but they remain the central bits of the job. We remain in the stream, the ripples around us continue to ebb and flow but, for now, the stream is still going in the same broad direction.
There are all sorts of things that are affecting universities at the moment. Funding has long been on the minds of university leaders. I think that has become more acute of late and has become the driving bass line of the mood music in HE. Whereas once we were, more-or-less, told in relation to teaching ‘do more with less’ and that it would only be temporary, we are now being simply told to do less. Even so, at many institutions because we have lost so many of our professional services colleagues, and the administrative and technical systems within which we are instructed to operate are more demanding, all academic staff are conducting more administrative work than I have ever previously experienced. Last year and this, the ripples seem to be a bit larger and more turbulent.
I keep circling back in my own mind to the expectations that academic staff may variously have for what the job is, what it means, and where, in society (in the class structure), it fits. Some colleagues still seem to feel secure. Some of us are still able to travel, to visit other institutions to attend conferences and to find the time to perform something of the traditional expectations of the more don-ish version of academic life. I wonder how many of us though are making this work by paying our own way, from our own funds, rather than being support with reasonable expenses. Many of us, but not all, are well paid, when considered against the average earnings. But, as UCU (the main trade union for academics) argue, we are not as well paid as we once were. The dissatisfaction with pay and how academics feel they are valued, or not, is visible in the comments sections of the articles that cover pay on the likes of WonkHE and THE. In the comments of a post covering the 2024/25 pay negotiations, some commenters say:
It’s got to the point that the only way of even maintaining the purchasing power of my wage from 5 years ago is getting a promotion to the next band. So same pay for more responsibility and stress.
… staff on points 38 and above have been badly considered over the past few years like they don’t deserve a cost of living rise because they are on a certain grade. Staff work hard and have difficult stressful roles often requiring additional Hours to be worked free of charge.
Every time pay is minimised the gravitas of the roles reduce but expectation is still high from senior management. I hope that mid-management leave the sector for better conditions and pay elsewhere. The civil service pay better than universities now. It’s already extremely difficult to recruit into the sector now and has been for around 6 years but it’s getting worse and worse.
The comparisons are telling, perhaps. The civil service and lawyers are the comparisons I remember hearing in the common room when I was a PhD student. Though this is, of course, a self-selecting sample of people commenting here. Even so, as with many other jobs, academics appear to feel the pinch. There is, I argue (and I would, wouldn’t I – I am an academic), some justification for thinking in this way. Historically, academic roles were fairly well-paid. In part this recognises the sheer length of time it takes to get through all of the ‘training’, i.e. a PhD and entry-level roles (e.g. associate lecturer and research assistant), before you are in a full-time and ‘permanent’ position. Likewise, as was argued in 2018, academic pensions matter because many of us don’t even begin to pay into them before we are in our late-20s or early-30s. ‘Well, boohoo – try living like the rest of us’ may be the response from those on a lower wage, which, for some, may seem a fair response. However, on balance I think it remains true that we don’t want a race to the bottom. Pay the highly skilled and those we need in society more, don’t drag the pay of some down because others are not earning a good wage.
Quite apart from any of these ‘us’ and ‘them’ sorts of arguments about pay, I am really interested in the changing sense of what an academic career is, what it means to those of us doing it. There are now a not-insignificant number of colleagues just leaving the profession, more than any other time in my ~15 years working in universities. Even getting funded to do a PhD in the first place is very, very competitive, and not fantastically well supported, financially. So, the hapless but well-remunerated campus novel academic, of Lodge and Bradbury, is, I think, long gone, if they ever did exist outside of Oxford and Cambridge. I shed no tears, that vision of academia is/was deeply exclusionary and alienating for the majority of the population – anyone not White, male and upper-middle class. Who we as academics imagine “we” are feels more uncertain now than any point in my (not-so-long) career. As a geographer I am tempted to ask the question – where does the academic belong in society? And, for now, I don’t really feel like I have much of an answer.
I could try to contextualise this in proper academic terms, I could introduce a ‘clever’ observation drawing on one of the many dead white (mostly French) men we, in geographyland, like to quote to lend some gravitas or authority to our ‘big thoughts’ but I prefer not to, for once. I might just allow myself the suggestion that, with Haraway, we could think about staying with the trouble of understanding the vocation of academia. Regardless, the subtlety, and dare I say beauty, of Bowie’s echoes of Heraclitus are more than sufficient.
The river where you set your foot just now is gone – those waters giving way to this, now this.
Me, I’m lying here, with nothing in my ears Me, I’m lying here, for what seems years I’m just lying on my bed with nothing in my head
There she goes, my beautiful world – Nick Cave
There is something sort of annoying and definitely ironic to WordPress calling the chunks of ‘content’ we write into on a post being called ‘blocks’. Writers blocks. That’s where my mind has been, off and on, for some time. What is the block? What can be done.
I prevaricate, procrastinate and/or pretend. Eventually, often unhealthily close to a deadline, I confront. I confront the block, the difficult feelings. Sometimes I even feel like I may have changed the habit. No such luck… yet.
Today we had an online session in my department with a coach. We talked about writing. An interesting part of the conversation happened at the very beginning when we were invited to summarise our relationship with writing in a word. After a pregnant pause, words came. They included – fraught, frustrating, unrecognised, slow, challenging and many others that are, I think, broadly around feeling dissatisfied and perhaps unhappy. The follow on was to try to identify words to express what we would like our relationships with writing to be, with enjoyable, meaningful and spacious words that I can recall being suggested.
I sometimes reflect on the nature of the ‘vocation’ of academic life, and what sometimes feels like a disconnect between the actually existing daily life of working in a university and the expectations we variously harbour for the role. For some it remains not only a lifestyle but a way of life, without wishing to be pretentious – what some used to call the ‘life of the mind‘. A solitary and earnest existence that relates mostly to the humanities, perhaps – as Arendt more or less argued in her work of the same name, quoting Cato (as she did in The Human Condition): “Never is he more active than when he does nothing, never is he less alone than when he is by himself”. And while Arendt argues that vita activa entails a withdrawal from the world it also, necessarily, involves an engagement with it.
For some, the vocation of writing, as an academic, is aligned more with the creative act of writing songs or poetry than, say, the pragmatic act of writing a report. As Les Back noted in his Academic Diary:
Sometimes, like this morning, I wake up at 4.30 a.m. and suddenly a link or a connection I was trying to make in something I am working on becomes clear. I find that I have no real control over that process because ideas can’t simply be willed to come. Leonard Cohen commented once that he didn’t know where the good songs came from because if he did he’d visit that place more often.
As PhD student I both admired and was fearful of the senior colleagues in the department who seemed to embody this sort of academic vocation. For a little while I think I probably saw myself on a trajectory towards being able to ‘think difficult thoughts’. Perhaps some academics still do. Where I have got to is, at least for me, a peculiar slightly uncomfortable compartmentalisation of the ‘thinky thoughts’ of research squashed into the moments in which it is possible and then the pragmatic doing of ‘life’. I don’t wake up at 4:30am with inspiration. I (mostly) wake up at 6:30 to everyday domesticity – unloading the dishwasher, herding children, making coffee. Please don’t misunderstand me, I am happy and wouldn’t have it any other way. But I don’t think I really know what that academic vocation is, at least for me.
Returning to Les Back’s Academic Diary and to briefly, in my mind’s eye, revisit the various fictional universities of the campus novel (a somewhat guilty pleasure), I cannot help feeling like I am reading about a completely different world. I don’t know anyone, personally, who has the kind of career Back recounts in his book. I’m not saying people don’t, its just not part of my own lived experience of working in a university.
What is ‘an academic’ meant to be then? For many of my colleagues, and I, are not the figures I have covered so far. I am not a clerical hermit in the Ivory Tower that Arendt both praises and critiques, neither am I the affable and politically astute Professor of Back’s world, or, I hope, the ethically problematic and weak-willed lecturer that populates the pages of David Lodge and Malcolm Bradbury novels. All of these are White men, of course, and there remains a significant skew in that direction within universities. To an extent, I am the beneficiary of that. However, the pages of scientific journals are more diverse. The voices heard in academia are becoming more diverse. The kinds of writing being published are also beginning to reflect that diversity.
The criteria by which we judge ourselves and one another, whether derived from things like job descriptions, promotion criteria, governmental research quality assessment exercises, journal impact factors and citation counts are, ultimately, not very health for the individual academic worker. The struggle to write, to be ‘productive’ might not always be the best measure by which we should understand our own worth.
It may be a naive or, for some, defeatist form of consolation but I am inclined to think that sometimes it is ok not to have something to say. While ‘my beautiful world’ is not always readily accessible, I may struggle for words, perhaps that is not a bad thing. Other voices can and should be heard.
The ‘blog’ aspect of my website is coming to an end. I haven’t felt able to write in blog-form in a meaningful way for some time, so I am making the conscious decision to bring it to a conclusion.
I began blogging as an undergraduate, sharing my drafts of my dissertation. I blogged throughout my PhD and was most frequent in my posting during my ‘early’ career. Parenthood and additional responsibilities have made this quite a bit harder. I am hoping to pursue other means of sharing ideas online. This page will be renamed ‘news’ and be a means of sharing infrequent updates about things you may find of interest. Please do ‘subscribe’ to receive these updates via email:
We can debate motive. But it feels like it's possible that we've allowed residential students to move to uni towns and cities not so much for the teaching or in-person experience, but for the fact they'll pay their rent.
We cannot ‘fix’ everything and that should be ok, but it increasingly is not. As a colleague said to me earlier this term: there is a violence to bringing students back to campus. Universities need money so we brought students back to campuses. Yes, there is lots of hand wash, one-way systems etc., but we continue to be unable to deal with the complex & significant mental health issues made worse by COVID. Lots of individual students told me me they wanted/needed the contact but I still got very variable attendance. We have bullish communications from above, almost all about reputation cloaked in soft soap about welfare. There are appeals to ‘evidence’, or ‘evidence-based’ decisions, drawing on differing data sources (PHE, ONS, local track & trace, 1st hand) and different emphases (e.g. COVID risk vs. student satisfaction). As we limp to the end of the final week of term and are invited to fill in yet another form by our employers to confirm for themselves that, in fact, there is ‘no problem’ with staff wellbeing we might very well reflect upon bullshit.
Like many other employees across a number of sectors, throughout this term, many academics have been on the receiving end of emails from senior managers telling us that: we are doing ever so well (“hooray for us”); the COVID case statistics are nowhere near the levels feared; our students are all happy (but you MUST do more); we have a ‘moral imperative’ to conduct face to face teaching for the sake of the wellbeing of students.
The problem with many of these emails is that they appear to be prime examples of what Frankfurt identifies as bullshit. The assertions, pleas and statements from university senior managers are deliberate deceptive misrepresentations that stop slightly short of outright lying. They are sort of like bluffs. Sprinkled with allusions to ‘government advice’, selectively citing cherry-picked statistics and drawing upon (frankly laughable and shoddily designed) student surveys, the bullshit serves to both attempt to reassure and put us firmly in our place.
UK Higher Education Institutions wilfully, knowingly, deliberately invited students to take up residence in Autumn in environments which were, quite predictably, from a health perspective, not safe. In part this is because of funding. Universities UK asked for a ‘bailout’, the government said ‘no’. Universities draw most of their revenue from fees and rent, so it became imperative for students to return. Staff know this. An increasing number of students know this. Yet, instead of face up to this, senior university managers and the systems in which they operate ignore this, ignore that we know and continue to treat staff and students with mistrust and distain. We are all being treated as fools; some might argue by fools. Give stupidity a chance seems to be the connotation. I’d prefer not to…
With the patronising and self-congratulatory missives resounding like Dickensian church bells as we collectively stagger into our ‘break’, there is a degree of good will between staff and students. Nevertheless, the corrosive ‘us and them’ produced by the state of affairs described above is eating away at that bonhomie. This is emotionally challenging for everyone.
What is to be done? The unlikely but nonetheless brave and honest course of action would be to cast aside the bullshit. There would be a lot of hard work to do in order to repair trust between staff and managers in UK higher education but, as my colleague Clive argues, a good start would be for those senior managers to say sorry.
I have been on an extended period of leave [if you read my last post you can surmise why] and so have not written for some time. Whilst on leave I heard some sad news. I found out a little while ago, and shared on twitter, that the philosopher Bernard Stiegler passed away on the 5th August. In spite of and perhaps superseding any criticism I have shared of Stiegler’s more recent work I think it is essential to note the importance of his work and his activities as a scholar and activist.
Technics and Time (especially volumes 1 & 2) is a profound work of philosophy that not only helps us to understand our relationship with (our) technology but also—perhaps more so—it teaches us something valuable about what it is to be human. In part this is about how we understand memory, memorialisation and remembering but it is also about sharing ideas, the nature of ‘culture’ and how we are always and already re-making and remembering what is to be human precisely through our mnemotechnical supports. There is no ‘human’ without technics.
From this insight comes all of the subsequent work around; the politics of disenfranchisement and the centrality of media to those issues; the ethics of intergenerational care and (especially) education/learning; the crisis of the ‘anthropocene’ and how we must urgently address it.
It would be easy, if perhaps tedious, to list off the concepts and ideas that are important here and how we might apply them. In some sense I think that would be simply to use the occasion of the death of a scholar to advance one’s own work through theirs. Rather I want to offer a recollection with the aid of my memory supports.
In 2010, very soon after submitting and defending my PhD thesis, I helped to facilitate a European Science Foundation- funded conference on the theme of attention, convened by my friend, and then colleague, Patrick Crogan. It is perhaps the best conference I have ever attended or participated in. We were holed up on the outskirts of Linköping in a hotel for a week, giving papers, listening and sharing ideas. There was time for discussion; time to get to know one another and time to engage with the ideas we explored together. We were very fortunate to have keynote papers from Tiziana Terranova, Michel Bauwens and Bernard Stiegler.
As many passengers on European airlines can attest, the French air traffic controllers can be rather militant in their strike action and it happened that a strike coincided with our conference. Thus we all arrived in Linköping at the start of the week, except Bernard Stiegler. Through emails and text messages with both Prof. Stiegler and his wife we ascertained that he had managed to get a seat on a plane after waiting in Paris airport for most of a night and he arrived, slightly dishevelled but in good humour late in the evening on our second day. Prof. Stiegler, Patrick and I polished off a bottle of house red and went to bed.
I was extremely nervous the following day – of ensuring that I hosted our esteemed key note speakers and of not looking a fool in front of a philosopher whose work I had only recently encountered but found captivating. I need not have worried. In contrast to stories other junior academics have related about the bad behaviour of senior and highly-regarded colleagues, Stiegler was kind, patient and generous. I remain impressed with the way he really listened and the way in which he did not presume people’s knowledge (of philosophy or his work), didn’t show off or try to belittle people but rather tried to meet them half-way (all in a second language – English). Over lunch I plucked up the courage to ask some (on reflection – naive) questions about how he theorised difference (and différance) that he patiently answered.
It is one of a few, perhaps too-few, occasions that I was shown a way of being a ‘good’ academic AND a good person. It has stuck with me and I have tried my best to emulate that spirit. In my limited experience, this is an ethos also embodied by participants in Ars Industrialis – the activist organisation that Stiegler was important in setting up.
Especially, but not only, in difficult times like the present, it seems to me, we can and should take inspiration from Stiegler’s message of taking care of each other, of ideas and of ‘culture’ and – I think – of hope for a world that can be otherwise.
There are a couple of other memorials of/to Stiegler online from those who actually knew him that are worth reading, linked here:
Hold on, hold on, Everybody hurts, No, no… you’re not alone.
Everybody Hurts – R.E.M
In the previous “work note”, 11th of May, I said: “I focus on one aim: help others and myself to avoid climbing the walls.” Easier said than done, sadly. I have seen in others and in myself through our various means of communication a marked increase in frustration and, I think, I detect an upsurge in what is almost euphemistically called “low mood”. Frustration spills out in mediated form: text, emojis, GIFs. Isolation tells, perhaps, in the shape of the tweets seeking affirmation: I have published, I have grant success… I exist.
Identifying an assertion of our presence, of our value, is of course not a novel observation but it does seem particularly accute in the context of the ‘new normal’ during a pandemic. We all scramble at our own private ‘walls’, or attempt to remain on level ground. As Michael Stipe laments – the days and nights can be long, but I hope that when we variously “feel we have had too much of this life” – that we choose to “hold on”.
I recently posted to Twitter that I admire the abilities of those who have been productive at work in the last three months but that I really haven’t. Since the beginning of lockdown I havent written, I havent submitted anything for peer review. I’ve been included in a grant app – but I didn’t do much for it and, to be honest, carry feelings of guilt for that. I went on to observe that, of course, we cannot all be model academics – again, not a novel observation but this was as much to remind myself as anything.
It has become fashionable to confess to a ‘mental health’ issue. I am reticent about this – opening up sometimes feels like it makes others feel better rather than actually helping. It’s good that people try to help and say things like ‘people should feel able to talk about these things’. But there is a sense that, in some respects, we are encouraged to perform our vulnerability, almost as if for consumption. As others have pointed out, we are increasingly enticed to surrender every personal detail to the attention economy. So, perhaps, we should also be permitted to invoke Melville’s Bartleby: “I would prefer not to”. For, even with government and media campaigns, I cannot help feeling that the stigma around mental health remains. And who wants to suffer more than we have to? I am not in any way setting myself up as some sort of expert, I claim no special insight and I am not a fan of public self-pity, so the words that follow are just an attempt to reflect…
I suffer from anxiety and depression. I recognise I am by no means alone – others have written things that have definitely helped me. Since March, like many, I have really struggled at work and at home. The UCU strikes were challenging but at least felt like action, but the COVID pandemic has been disabling for many and I include myself in that group. I have looked after my children and tried not to let my depression swallow me. I have been so lucky to receive the support of lovely colleagues, my family and my local GP practice. I recognise my good fortune, even when the walls loom over and I can feel the depression pulling.
Staying off those ‘walls’ and keeping the depression in abeyance takes effort. I chose to take antidepressants. I recognise they are contentious and not for everyone but they have helped me. I say this only in a sort of attempt to de-stigmatise. Even-so, I also need other strategies too. Perhaps one the best, if improbable, resource I have found for bringing momentary light relief has been TikTok. Prof. David Beer noted in the latest email from his always excellent newsletter that Ofcom figures show a significant increase in adult users of TikTok since the beginning of the pandemic. I can appreciate why.
The snippets of visual communication, of comedy, of ‘memes’, of dance, are, perhaps, a ‘spectacle’ in Debord’s terms – we are in some ways capitalising on our own capabilities – but they are also whimsical and joyous. TikTok trends, for doing silly dances (much harder than they look), physical challenges, tricks on others or simple jokes in visual form can make connections, however fleeting or ephemeral, that bring meaning. When many other platforms, such as Twitter, seem to be almost consumed in rage and ill will; it is a relief to share in the whimsical joy of others.
For me, looking for the positives takes conscious effort when my ‘natural’ inclination is to drift towards seeing things negatively. Mindfulness techniques help me make the effort. As does my family. I think the thing it took me a while to realise is that I cannot always trust what ‘feels normal’. As others have highlighted – Carrie Fisher, who suffered the far more serious illness of bipolar, offered this great insight:
“Imagine having a mood system that functions essentially like weather—independently of whatever’s going on in your life. So the facts of your life remain the same, just the emotion that you’re responding to differs.”
Carrie Fisher in her book Wishful Drinking.
So what? Well, I cannot claim any great insight here. If you are down the closest thing to advice I can give is: find a way to ask for help. If you’re anything like me then that may be pretty hard. But I honestly think it is worth it. Beyond that, I would simply like to suggest that in especially hard, or weird, times like these maybe it is worth trying to act with more empathy. I have been trying to bear in mind the insight Fisher offers when dealing with others – colleagues, fellow parents at the school gate, friends.
Care can be a collective act. But it does not need to be grandiose. It might simply be acknowledging others – showing them that someone is listening, or someone can see them and that they matter. Maybe that is what is so compelling about the whimsical snippets of video on TikTok. Simply watching and laughing and sharing seems to me to be an ‘ordinary’ sort of affirmation. Perhaps we could all benefit from a bit more of that kind of affirmation.