Journal articles on the topic 'Motion pictures Archives'

This article considers the consequences of the 2004 dissolution of the Philippine Information Agency’s Motion Picture Division (PIA-MPD) on three key collections entrusted to it: films from the National Media Production Center; from the Movie and Television Review and Classification Board (themselves remnants of the previous archival collapse of the Film Archives of the Philippines in 1986); and lastly, a number of films produced by LVN Pictures, a studio founded in 1938. Using approaches from cultural policy, archival theory, feminist epistemology, and postcolonial historiography, the essay draws on an array of sources—archival films, legislative records, PIA documents, oral history interviews, and personal papers from members of the Society of Filipino Archivists for Film and the South East Asia Pacific Audio Visual Archives Association. The aftermath of the PIA-MPD’s abolition underscores the drawbacks of a narrowly profit-driven perspective on state film archiving that devalued analog cinema in relation to digital media while also ignoring the unique demands of audiovisual (AV) archiving by conflating it with paper-based librarianship. This study affirms the Filipino AV archive advocacy’s repeated calls for legislation to safeguard the institutional continuity and autonomy of Philippine film archives from the vagaries of political whim. Reflecting on the archivist-activists who endured the decline of various state-run film collections, the article concludes by conceptualizing archival survival as not only involving the material preservation of analog or digital AV carriers but as also entailing exhaustion and persistence on the part of archivists who persevere in institutional conditions they work to change.

The sudden and permeating rise of digital technologies has been widely investigated by film critics and scholars. However, most studies tend to focus on the impact of digital technologies on contemporary film production, distribution, exhibition and the finished products it brings forth, reserving too little attention to the massive digitization of born-analog films. The production of digital motion pictures marks an unprecedented breaking point in history, putting the very nature of “film” and “cinema” at stake, while the digitization of film prints risks having an irreversible feedback effect on cinema's technological history. Focusing on two case studies—the 1995 restoration of the 1949 color version of Jacques Tati's Jour de fête and the discovery of some 16mm reels on nitrate stock in a collection deposited with the Museo Nazionale del Cinema in Torino, Italy—we illuminate the importance of technology for film historiography and reassert the need for a joint effort on the part of archives and academic institutions in the preservation of film memory for future generations.

Abstract. Through the destruction of war, most of the documents of an archaeological excavation from 1934 – 1939 of a megalithic tomb in north-west Germany have been destroyed irretrievably. Fortunately, more than 500 historical pictures have been preserved, which visually document the excavation situation at that time. Parts of the image collection are preserved on fragile glass plates that are difficult to preserve and have to be digitised urgendly. A method for digitising these glass plates will be presented first. With the help of the digitised historical images, the excavation situation at that time shall be reconstructed. Since a reconstruction based only on the historical images is not possible, the current state of the megalithic tombs has been recorded with modern measuring technology and a 3D model has been calculated. The aim is to fuse the historical images with the modern 3D model. For this purpose, different possibilities of linking the data are presented. As first results, point clouds calculated by Structure from Motion and the orientation of historical images in relation to the modern 3D model using direct linear transformation are shown. The hybrid model of historical and modern data will be used for archaeological interpretations of the excavation.

Abstract. Several tools have been introduced to generate accurate 3D models. Among these, Unmanned Aerial Vehicles (UAVs) are an effective low-cost tool to go beyond on-fields effort limits since they allow to fly over areas difficult to reach and to reduce the time needed to collect and process photogrammetric pictures as well. Combining their versatility with Structure from Motion (SfM) techniques efficiency has provided a widely accessible approach to generate accurate photogrammetric products. However, the outcome resolution and coherences also depend on sensor traits. Therefore, UAVs are usually equipped with low-cost non-metric cameras, with the consequent requirement for a calibration procedure to increase the final 3D models accuracy. Although several researchers have highlighted the strong impact of camera calibration parameters on the photogrammetric outcomes, their linkage has not been explored yet. This paper is aimed at investigating their relationship and to propose a novel predicting function of 3D photogrammetric reconstruction accuracy. Such function was estimated thanks to the application of the Principal Components Analysis (PCA) technique. Four photogrammetric UAV flight surveys provided the input data of PCA while an extra dataset was used to validate the results. Once PCA was completed, a synthetic index was proposed and the coefficient of determination was calculated between the index and error components. Synthetic indices values for the various datasets were applied as baseline to detect a predictive function able to assess the northern and eastern error components with a deviation of 0.005 m and 0.003 m, respectively. The proposed approach shows promising and satisfying results for predicting 3D models accuracy.

In these last years, there has been an increasing use of the Structure from Motion (SfM) techniques applied to Cultural Heritage. The accessibility of SfM software can be especially advantageous to users in non-technical fields or to those with limited resources. Thanks to SfM using, everyone can make with a digital camera a 3D model applied to an object of both Cultural Heritage, and physically Environment, and work arts, etc. One very interesting and useful application can be envisioned into museum collection digitalization.<br><br> In the last years, a social experiment has been conducted involving young generation to live a social museum using their own camera to take pictures and videos. Students of university of Catania and Palermo were involved into a national event #digitalinvasion (2015-2016 editions) offering their personal contribution: they realized 3D models of the museums collection through the SfM techniques. In particular at the National Archaeological Museum Salinas in Palermo, it has been conducted an organized survey to recognize the most important part of the archaeological collection. It was a success: in both #digitalinvasion National Event 2015 and 2016 the young students of Engineering classes carried out, with Photoscan Agisoft, more than one hundred 3D models some of which realized by phone camera and some other by reflex camera and some other with compact camera too. The director of the museum has been very impressed from these results and now we are going to collaborate at a National project to use the young generation crowdsourcing to realize a semi-automated monitoring system at Salinas Archaeological Museum.

In December 2004 the Danish parliament passed a new act on legal deposit which brought together all regulations concerning the collection and preservation of works published in Denmark, irrespective of type and format. The act covers works published in a physical format, works published on the Internet, radio and television broadcasts, and motion pictures. The responsibility for collecting and preserving this material (apart from motion pictures) is shared by the Royal Library and the State and University Library, and the article describes the procedures by which this responsibility will be discharged. Additional funding was secured to develop a system to meet the challenges of Internet harvesting and web archiving, and the new Danish Net Archive was ready to operate when the new law came into force on 1 July 2005. The article also considers the requirement for long-term preservation of digital material and the regulation of access to it, since both are seen as essential components in Denmark's initiatives to safeguard the nation's cultural heritage and to increase access to it.

Abstract We present the Istituto Nazionale di Geofisica e Vulcanologia Strong-Motion Data-quality (ISMDq)—a new automatic system designed to check both continuous data stream and event strong-motion waveforms before online publication. The main purpose of ISMDq is to ensure accurate ground-motion data and derived products to be rapidly shared with monitoring authorities and the scientific community. ISMDq provides data-quality reports within minutes of the occurrence of Italian earthquakes with magnitude ≥3.0 and includes a detailed daily picture describing the performance of the target strong-motion networks. In this article, we describe and discuss the automatic procedures used by ISMDq to perform its data-quality check. Before an earthquake, ISMDq evaluates the selected waveforms through the estimation of quality indexes employed to reject bad data and/or to group approved data into classes of quality that are useful to quantify the level of reliability. The quality indexes are estimated based on comparisons with the background ambient noise level performed both in the time and frequency domains. As a consequence, new high- and low-noise reference levels are derived for the overall Italian strong-motion network, for each station, and for groups of stations in the same soil categories of the Eurocode 8 (Eurocode 8 [EC8], 2003). In absence of earthquakes, 24 hr streaming of ambient noise recordings are analyzed at each station to set an empirical threshold on selected data metrics and data availability, with the goal to build a station quality archive, which is daily updated in a time span of six months. The ISMDq is accessible online (see Data and Resources) from August 2020, providing rapid open access to ∼10,000 high-quality checked automatically processed strong-motion waveforms and metadata, relative to more than 160 Italian earthquakes with magnitude in the 3.0–5.2 range. Comparisons between selected strong-motion data automatically processed and then manually revised corroborate the reliability of the proposed procedures.

The unpleasant odor that appears in the industrial and adjacent waste processing areas is a permanent concern for the protection of the environment and, especially, for the quality of life. Among the many variants for removing substance traces, which give an unpleasant smell to the air, membrane-based methods or techniques are viable options. Their advantages consist of installation simplicity and scaling possibility, selectivity; moreover, the flows of odorous substances are direct, automation is complete by accessible operating parameters (pH, temperature, ionic strength), and the operation costs are low. The paper presents the process of obtaining membranes from cellulosic derivatives containing silver nanoparticles, using accessible raw materials (namely motion picture films from abandoned archives). The technique used for membrane preparation was the immersion precipitation for phase inversion of cellulosic polymer solutions in methylene chloride: methanol, 2:1 volume. The membranes obtained were morphologically and structurally characterized by scanning electron microscopy (SEM) and high resolution SEM (HR SEM), energy dispersive X-ray analysis (EDAX), Fourier transform infrared spectrometry (FTIR), thermal analysis (TG, ATD). Then, the membrane performance process (extraction efficiency and species flux) was determined using hydrogen sulfide (H2S) and ethanethiol (C2H5SH) as target substances.

Bartók’s American estate dates its origins to 1943, when he entrusted his music manuscript collection to the care of two fellow Hungarian emigrés, Gyula Báron and Victor Bator, both then living in the United States. After his death in 1945 the estate devolved into their care, in accord with the legal provisions of the will. For the next 22 years it was carefully managed by Bator, a lawyer and businessman who lived in New York City for the rest of his life. The onset of Cold War politics in the late 1940s presented numerous challenges to the estate, out of which emerged the tangled thicket of rumor, litigation, misunderstanding, confusion, and personal animosity that has been the American Bartók estate’s unfortunate legacy since the 1950s.As one of Hungary’s most significant cultural assets located outside the country’s borders, the American Bartók estate has since 1981 been under the control and careful supervision of Peter Bartók, now the composer’s only remaining heir. All but forgotten is the role Victor Bator played in managing the estate during the difficult years after World War II, when its beneficiaries became separated by the Iron Curtain, setting in motion legal and emotional difficulties that no one in the immediate family could have predicted. Equally overlooked is the role he played in enhancing the collection to become the world’s largest repository of Bartók materials.A considerable amount of Bator’s personal correspondence related to the early years of the Bartók estate has recently come to light in the U.S. Together with U.S. court documents and information gleaned from recent interviews with Bator’s son, Francis Bator, still living in Massachusetts, and the late Ivan Waldbauer, we can now reconstruct with reasonable accuracy the early history of Bartók’s estate. A strikingly favorable picture of Bator emerges. Bartók, it turns out, chose his executors wisely. A cultivated and broadly learned man, by the late 1920s Victor Bator had gained recognition as one of Hungary’s most prominent legal minds in the field of international business and banking law. His professional experience became useful to the Bartók estate as the Communist party gradually took hold of Hungary after World War II, seizing assets and nationalizing property previously belonging to individual citizens. His comfort in the arena of business law also thrust him into prominence as a public advocate for increased fees for American composers in the late 1940s - a matter of tremendous urgency for composers of serious music at the time. By reconstructing Bator’s professional career prior to 1943 his actions as executor and trustee become more understandable. We gain new insight into a figure of tremendous personal importance for Bartók and his family.

Abstract Documentary films have evolved considerably since 1922s Nanook of the North. Fans of nonfiction now stream multi-episode documentaries on platforms like Netflix or catch a feature at one of many documentary-centered film festivals around the world. Inexpensive video cameras and internet distribution have expanded the documentary film universe exponentially. From 1-min films to feature-length theater releases, moviegoers around the world have embraced this diverse and growing genre. To the benefit of aspiring filmmakers, documentaries can now be filmed on a wide array of digital video devices, including smartphones, and edited inexpensively. Given this abundance, it may seem counterintuitive that, from a preservation perspective, the documentary film genre faces substantial risks. Research indicates that independent filmmakers lack access to resources that would ensure the long-term stewardship of their works (Academy of Motion Picture Arts and Sciences 2012). This research project examines documentary film production through the lens of digital curation. It describes filmmakers’ data practices and proposes a data curation model designed to guide filmmakers and film archives in developing data management plans similar to those currently used by researchers in the sciences. The proposed data curation model reflects the influence of the growing research data management field and integrates components related to digital storage, copyright, publishing, context, and file organization.

Introduction: Cone beam computed tomography is widely used as a mode of investigation in the field of dentistry. Although presenting a three-dimensional picture of head and neck structures it does carry drawbacks in the form of artifacts which not only degrade image quality but a repeat of the radiograph leading the patient to radiation exposure again. This study aimed to find out the prevalence of artifacts among cone beam computed tomography images of patients visiting tertiary care centre. Methods: A descriptive cross-sectional study was conducted on cone beam computed tomography images of patients in the archives of dental radiology at the Department of Oral Medicine and Radiology wherein all cone beam computed tomography radiographs of patients after taking an ethical approval from Institutional Review Committee from 1 January 2019 to 19 March 2022 were included in the study. The study included 780 image of patients. Convenience sampling was used. The artifact when present was noted and categorised as inherent artifacts, procedure-related artifacts, introduced artifacts and patient motion artifacts. Point estimate and 95% Confidence Interval were calculated. Results: Among 780 cone beam computed tomography image patients, artifacts were seen in 665 (85.25%) (82.76-87.74, 95% Confidence Interval) study images. Conclusions: The prevalence of artifacts among cone beam computed tomography images of patients is similar to the studies done in similar settings.

Objective: To find out the various types of radiographic errors in digital chest radiography and their effect on image quality leading to image rejection. Material and Methods: This cross-sectional study was carried out in Radiology department of Pakistan Institute of Medical Sciences for a period of One month, September 2019. The study included 1560 digital Chest X-Rays, reaching the Picture Archive and Communication System (PACS), fulfilling the inclusion criteria. All these X-rays were analyzed by two radiology residents for the presence of radiographic errors in them. The various radiographic errors were then classified as: Positioning error, poor collimation, Artifacts, improper exposure, motion blur and mislabeling. The frequency of each radiographic error was measured along with their implication on image quality resulting in three major image categories: ACCEPT, JUST ACCEPTABLE and REJECT. The SPSS was adopted for inferential statistical analysis. Results: The study included 1013 (64.9%) male patients and 547 (35.1%) female patients. The mean age came out to be 36 +/- 15 years. Out of 1560 X-rays, 964 (61.8 %) had radiographic errors in them while 596 (38.2%) were completely devoid of radiographic errors. Positioning error (44.5 percent) was the most frequently encountered error followed by poor collimation (29.8%), artifacts (14.9%), Improper exposure (8%), motion blur (2.2%) and mislabeling (0.5%). The rejection rate came out to be 16.5 %. The major cause of image rejection was anatomy cutoff, especially the cut-off of cardio phrenic (CP) angle. Conclusion: Positioning errors represent the commonest cause of image rejection in chest radiography. The main identified pitfall was lack of radiographer’s education and training in performing an examination and indicates a need to improve their performance. Key words: Digital Radiography, Chest X ray, Radiographic error, Image reject

Introduction. In 1923, Swiss filmmaker August Kern took motion pictures of Kalmyk settlements. Those were further used to compile an ethnographic film titled ‘Mysteries of Kalmyk Steppe. Glimpses of Kalmyk and Tatar Lifestyles’ (Fr. Les mystères de la steppe kalmouk. La vie des Tartars et des Kalmouks). Only one part of the film survived to the present but it does provide an extensive insight into the then life of Kalmyks. The newsreel depicts a short period, supposedly late spring to early summer, while one subtitle mentions Kern was able to film ‘an important religious feast of Kalmyks’. Goals. The articles attempts an analysis of ethnographic materials contained in A. Kern’s newsreel. The film is a unique and only early 20th century cinematographic document that shows religious rites, sporting events, and Kalmyk dance culture during festivities. Materials and methods. The work examines one variant of the cinematic chronicle archived at Kalmyk Scientific Center (RAS) and containing religious scenery. Results. Key elements of the storyline — clockwise circumambulation of sacred entities, respects to banners, recitations of holy texts in Tibetan — can still be witnessed in Kalmyk religious practices. However, the depicted clothing patterns of Kalmyk clerics are gone and replaced by unified monastic robes typical for all sects of Tibetan Buddhism. Nowadays only a small share of Kalmyk priests wear traditional garments, even the latter usually styled after Mongolian patterns. Conclusions. The analysis concludes the mentioned changes have resulted from interrupted religious and cultural traditions during antireligious struggle witnessed by 20th century Russia. Meanwhile, Kern’s materials attest to that 1920s Kalmyks — though separated from the rest of Mongol world — were successful enough in retaining their traditional culture.

Fanfiction has a long and varied history in the Star Wars franchise since it began in 1977 with the debut of the first film, Star Wars Episode IV: A New Hope. The decade of the 1970s created new possibilities for science fiction multiverses and metanarratives; science fiction became an adaptive film genre that could be reimagined with seemingly infinite narrational results. The myriad of genre films that were released in the mid-to-late 1970s revealed dynamic syntheses with horror (e.g. Alien, Invasion of the Body Snatchers and Close Encounters of the Third Kind), franchises that previously had existed solely on television (Star Trek: The Motion Picture) and musical theatre (The Rocky Horror Picture Show). Cinematic audiences became increasingly accustomed to science fiction tropes and themes in film; audience participation in the theatre (e.g. The Rocky Horror Picture Show) expanded to print zines (often with fanfiction) for multiple franchises as well as fan conventions. Fanfiction’s beginnings as an analogue culture dramatically changed with the advent of the internet and the evolution of fandoms as digital cultures. Web-based platforms such as FanFiction.net and Archive of Our Own (AO3) host sundry fan communities’ creative outputs including podcasts, art and, most frequently, fanfiction stories. The release of Star Wars: The Force Awakens in 2015 immediately captured the fandom’s imagination; the animosity and tension between the new villain Kylo Ren (Ben Solo) and protagonist Rey of Jakku particularly fascinated the young adult fans who were lately converted to the Star Wars fandom due to this pairing (known as Reylo within the fandom and within cinematic circles). The newest generations of fans were acclimated to audience participation and paratextual interactions due to their positions as digital natives. The Reylo fan phenomenon particularly erupted into fanfictions as critical data artefacts, even predicting Reylo as a romantic pairing years before the second and third films in the franchise trilogy Star Wars: The Last Jedi and Star Wars: The Rise of Skywalker. The Reylo pairing is just one example of how online Star Wars fanfiction communities expand audience participation to autonomous collective identity formation. This article examines feminist fanfictions in the Star Wars fandom as gendered critical data artefacts, as collaborative communities of practice, and as counterpublic discourses that apply feminist critiques to conventional gender roles within the most recent film trilogy and the fandom itself.

Abstract NGC 253 is a starburst galaxy of SAB(s)c type with increasing interest because of its high activity at unrivaled closeness. Its energetic event is manifested as the vertical gas features in its central molecular zone, for which stellar feedback was proposed as the driving engine. In order to pursue details of the activity, we have undertaken a kinematic analysis of the ALMA archive data of 12CO(J = 3 − 2) emission at the highest resolution ∼3 pc. We revealed that one of the non-rotating gas components in the central molecular zone shows a loop-like structure of ∼200 pc radius. The loop-like structure is associated with a star cluster, whereas the cluster is not inside the loop-like structure and is not likely as the driver of the loop-like structure formation. Further, we find that the bar potential of NGC 253 seems to be too weak to drive the gas motion by the eccentric orbit. As an alternative, we frame a scenario that magnetic acceleration by the Parker instability is responsible for the creation of the loop-like structure. We show that the observed loop-like structure properties are similar to those in the Milky Way, and argue that recent magneto-hydrodynamics simulations lend support for the picture having the magnetic field strength of ≳100 μG. We suggest that cluster formation was triggered by the falling gas to the footpoint of the loop, which is consistent with a typical dynamical timescale of the loop ∼1 Myr.

Abstract. Across the world, nature-triggered disasters fuelled by climate change are worsening. Some two billion people have been affected by the consequences of natural hazards over the last ten years, 95% of which were weather-related (such as floods and windstorms). Fires swept across large parts of California, and in Australia caused unprecedented destruction to lives, wildlife and bush. This picture is likely to become the new normal, and indeed may worsen if unchecked. The Intergovernmental Panel on Climate Change (IPCC) estimates that in some locations, disaster that once had a once-in-a-century frequency may become annual events by 2050.Disaster management needs to keep up. Good cooperation and coordination of crisis response operations are of critical importance to react rapidly and adequately to any crisis situation, while post-disaster recovery presents opportunities to build resilience towards reducing the scale of the next disaster. Technology to support crisis response has advanced greatly in the last few years. Systems for early warning, command and control and decision-making have been successfully implemented in many countries and regions all over the world. Efforts to improve humanitarian response, in particular in relation to combating disasters in rapidly urbanising cities, have also led to better approaches that grapple with complexity and uncertainty.The challenges however are daunting. Many aspects related to the efficient collection and integration of geo-information, applied semantics and situational awareness for disaster management are still open, while agencies, organisations and governmental authorities need to improve their practices for building better resilience.Gi4DM 2020 marked the 13th edition of the Geoinformation for Disaster Management series of conferences. The first conference was held in 2005 in the aftermath of the 2004 Indian Ocean earthquake and tsunami which claimed the lives of over 220,000 civilians. The 2019-20 Australian Bushfire Season saw some 18.6 million Ha of bushland burn, 5,900 buildings destroyed and nearly three billion vertebrates killed. Gi4DM 2020 then was held during Covid-19 pandemic, which took the lives of more than 1,150,000 people by the time of the conference. The pandemic affected the organisation of the conference, but the situation also provided the opportunity to address important global problems.The fundamental goal of the Gi4DM has always been to provide a forum where emergency responders, disaster managers, urban planners, stakeholders, researchers, data providers and system developers can discuss challenges, share experience, discuss new ideas and demonstrate technology. The 12 previous editions of Gi4DM conferences were held in Delft, the Netherlands (March 2005), Goa, India (September 2006), Toronto, Canada (May 2007), Harbin, China (August 2008), Prague, Czech Republic (January 2009), Torino, Italy (February 2010), Antalya, Turkey (May 2011), Enschede, the Netherlands (December, 2012), Hanoi, Vietnam (December 2013), Montpellier, France (2015), Istanbul, Turkey (2018) and Prague, Czech Republic (2019). Through the years Gi4DM has been organised in cooperation with different international bodies such as ISPRS, UNOOSA, ICA, ISCRAM, FIG, IAG, OGC and WFP and supported by national organisations.Gi4DM 2020 was held as part of Climate Change and Disaster Management: Technology and Resilience for a Troubled World. The event took place through the whole week of 30th of November to 4th of December, Sydney, Australia and included three events: Gi4DM 2020, NSW Surveying and Spatial Sciences Institute (NSW SSSI) annual meeting and Urban Resilience Asia Pacific 2 (URAP2).The event explored two interlinked aspects of disaster management in relation to climate change. The first was geo-information technologies and their application for work in crisis situations, as well as sensor and communication networks and their roles for improving situational awareness. The second aspect was resilience, and its role and purpose across the entire cycle of disaster management, from pre-disaster preparedness to post-disaster recovery including challenges and opportunities in relation to rapid urbanisation and the role of security in improved disaster management practices.This volume consists of 22 scientific papers. These were selected on the basis of double-blind review from among the 40 short papers submitted to the Gi4DM 2020 conference. Each paper was reviewed by two scientific reviewers. The authors of the papers were encouraged to revise, extend and adapt their papers to reflect the comments of the reviewers and fit the goals of this volume. The selected papers concentrate on monitoring and analysis of various aspects related to Covid-19 (4), emergency response (4), earthquakes (3), flood (2), forest fire, landslides, glaciers, drought, land cover change, crop management, surface temperature, address standardisation and education for disaster management. The presented methods range from remote sensing, LiDAR and photogrammetry on different platforms to GIS and Web-based technologies. Figure 1 illustrates the covered topics via wordcount of keywords and titles.The Gi4DM 2020 program consisted of scientific presentations, keynote speeches, panel discussions and tutorials. The four keynotes speakers Prof Suzan Cutter (Hazard and Vulnerability Research Institute, USC, US), Jeremy Fewtrell (NSW Fire and Rescue, Australia), Prof Orhan Altan (Ad-hoc Committee on RISK and Disaster Management, GeoUnions, Turkey) and Prof Philip Gibbins (Fenner School of Environment and Society, ANU, Australia) concentrated on different aspects of disaster and risk management in the context of climate change. Eight tutorials offered exciting workshops and hands-on on: Semantic web tools and technologies within Disaster Management, Structure-from-motion photogrammetry, Radar Remote Sensing, Dam safety: Monitoring subsidence with SAR Interferometry, Location-based Augmented Reality apps with Unity and Mapbox, Visualising bush fires datasets using open source, Making data smarter to manage disasters and emergency situational awareness and Response using HERE Location Services. The scientific sessions were blended with panel discussions to provide more opportunities to exchange ideas and experiences, connect people and researchers from all over the world.The editors of this volume acknowledge all members of the scientific committee for their time, careful review and valuable comments: Abdoulaye Diakité (Australia), Alexander Rudloff (Germany), Alias Abdul Rahman (Malaysia), Alper Yilmaz (USA), Amy Parker (Australia), Ashraf Dewan (Australia), Bapon Shm Fakhruddin (New Zealand), Batuhan Osmanoglu (USA), Ben Gorte (Australia), Bo Huang (Hong Kong), Brendon McAtee (Australia), Brian Lee (Australia), Bruce Forster (Australia), Charity Mundava (Australia), Charles Toth (USA), Chris Bellman (Australia), Chris Pettit (Australia), Clive Fraser (Australia), Craig Glennie (USA), David Belton (Australia), Dev Raj Paudyal (Australia), Dimitri Bulatov (Germany), Dipak Paudyal (Australia), Dorota Iwaszczuk (Germany), Edward Verbree (The Netherlands), Eliseo Clementini (Italy), Fabio Giulio Tonolo (Italy), Fazlay Faruque (USA), Filip Biljecki (Singapore), Petra Helmholz (Australia), Francesco Nex (The Netherlands), Franz Rottensteiner (Germany), George Sithole (South Africa), Graciela Metternicht (Australia), Haigang Sui (China), Hans-Gerd Maas (Germany), Hao Wu (China), Huayi Wu (China), Ivana Ivanova (Australia), Iyyanki Murali Krishna (India), Jack Barton (Australia), Jagannath Aryal (Australia), Jie Jiang (China), Joep Compvoets (Belgium), Jonathan Li (Canada), Kourosh Khoshelham (Australia), Krzysztof Bakuła (Poland), Lars Bodum (Denmark), Lena Halounova (Czech Republic), Madhu Chandra (Germany), Maria Antonia Brovelli (Italy), Martin Breunig (Germany), Martin Tomko (Australia), Mila Koeva (The Netherlands), Mingshu Wang (The Netherlands), Mitko Aleksandrov (Australia), Mulhim Al Doori (UAE), Nancy Glenn (Australia), Negin Nazarian (Australia), Norbert Pfeifer (Austria), Norman Kerle (The Netherlands), Orhan Altan (Turkey), Ori Gudes (Australia), Pawel Boguslawski (Poland), Peter van Oosterom (The Netherlands), Petr Kubíček (Czech Republic), Petros Patias (Greece), Piero Boccardo (Italy), Qiaoli Wu (China), Qing Zhu (China), Riza Yosia Sunindijo (Australia), Roland Billen (Belgium), Rudi Stouffs (Singapore), Scott Hawken (Australia), Serene Coetzee (South Africa), Shawn Laffan (Australia), Shisong Cao (China), Sisi Zlatanova (Australia), Songnian Li (Canada), Stephan Winter (Australia), Tarun Ghawana (Australia), Ümit Işıkdağ (Turkey), Wei Li (Australia), Wolfgang Reinhardt (Germany), Xianlian Liang (Finland) and Yanan Liu (China).The editors would like to express their gratitude to all contributors, who made this volume possible. Many thanks go to all supporting organisations: ISPRS, SSSI, URAP2, Blackash, Mercury and ISPRS Journal of Geoinformation. The editors are grateful to the continued support of the involved Universities: The University of New South Wales, Curtin University, Australian National University and The University of Melbourne.

At the beginning of cinema, in his early twentieth-century research the Soviet director and film theorist Sergei Eisenstein developed his theory of associative montage “1+1=3.” Nowadays, new methods have been added to this theory. These variables include the creative re-use of allusions to film history. In contemporary cinema, when a new archive film uses sequences from cinema heritage, it quotes from the past and can activate visually and content-wise complex cultural memories. In these films, the successive placement of two sequences, beyond their association, creates new associative meaning, thus, it calls forth metacinematic associations. This additional meaning is the imprint of cinematic heritage. Final Cut by György Pálfi and Péter Lichter’s works make use of the archives of cinematic heritage through a reinterpreted film language, attempting to create independent, innovative works of art. They use the same starting point, based on a directorial concept, but the two attempts resulted in completely different motion pictures. Due to the approach at the basis of their conception, these films illustrate both the linear, i.e., the archetypal narrative film representation and the nonlinear narration. However, these films are not only defined by the scenes they are compiled of, but also bear the particularities of the original motion pictures, referring to and going far beyond the individual characteristics of the scenes themselves. Despite being linear narrative films, the cinematic rhetoric of neither motion picture is continuous but associative - they bring into play layers of film culture. Overall, Eisenstein’s formula can be extended in the following way: 1 afs (archive film sequence) + 1 afs (archive film sequence) = 3 mca (metacinematic associations).

In a listicle on becomingminimalist.com, Joshua Becker argues that advances in personal computing have contributed to the growing popularity of the minimalist lifestyle. Becker explains that computational media can efficiently absorb physical artefacts like books, photo albums, newspapers, clocks, calendars, and more. In Nawapol Thamrongrattanarit’s Happy Old Year (2019, ฮาวทูทิ้ง ทิ้งอย่างไร..ไม่ให้เหลือเธอ) the protagonist Jean also argues that material possessions are wasteful and unnecessary in the era of cloud storage. In the film, she redesigns her old-fashioned and messy childhood home to create a minimalist home office. In decluttering their material possessions through a partial reliance on computational storage, Jean and Becker conveniently dispense with the materiality of informational infrastructures and digital archives. Informational technology’s ever-growing capacity for storage and circulation also intensify anxieties about clutter. During our online interactions, we inadvertently leave an amassing trail of metadata behind that allows algorithms to “personalise” our interfaces. Consequently, our interfaces are “cluttered” with recommendations that range from toothpaste to news, movies, clothes, and more, based on a narrow and homophilic comparison of datasets. Notably, this hypertrophic trail of digital clutter threatens to overrepresent and blur personal identities. By mindfully reducing excessive consumption and discarding wasteful possessions, our personal spaces can become tidy and coherent. On the other hand, there is little that individuals can do to control nonhuman forms of digital accumulation and the datafied archives that meticulously record and store our activities on a micro-temporal scale. In this essay, I explore archive fever as the prosthetic externalisation of memory across physical and digital spaces. Paying close attention to Sianne Ngai’s work on vernacular aesthetic categories and Susanna Paasonen’s exploration of equivocal affective sensations, I study how advocates of minimalist design seek to recuperate our fraught capacities for affective experience in the digital era. In particular, I examine how Thamrongrattanarit problematises minimalist design, prosthetic memory, and the precarious materiality of digital media in Happy Old Year and Mary Is Happy, Mary Is Happy (2013, แมรี่ อีส แฮปปี้, แมรี่ อีส แฮปปี้). Transmedial Minimalist Networks and Empty Spaces Marie Kondo famously teaches us how to segregate objects that spark joy from material possessions that can be discarded (Kondo). The KonMari method has a strong transmedial presence with Kondo’s bestselling books, her blog and online store, a Netflix series, and sticky memes that feature her talking about objects that do not spark joy. It is interesting to note the rising popularity of prescriptive minimalist lifestyle blogs that utilise podcasts, video essays, tutorials, apps, and more to guide the mindful selection of essential material possessions from waste. Personal minimalism is presented as an antidote to late capitalist clutter as self-help gurus appear across our computational devices teach us how we can curb our carbon footprints and reduce consumerist excess. Yet, as noted by Katherine Hayles, maximal networked media demands a form of hyper-attention that implicates us in multiple information streams at once. There is a tension between the overwhelming simultaneity in the viewing experience of transmedial minimalist lifestyle networks and the rhetoric of therapeutic selection espoused in their content. In their ethnographic work with minimalists, Eun Jeong Cheon and Norman Makoto Su explore how mindfully constructed empty spaces can serve as a resource for technological design (Cheon and Su). Cheon and Su note how empty spaces possess a symbolic and functional value for their respondents. Decluttered empty spaces offer a sensuous experience for minimalists in coherently representing their identity and serve as a respite from congested and busy cities. Furthermore, empty spaces transform the home into a meaningful site of reflection about people’s objects and values as minimalists actively work to reduce their ownership of physical artefacts and the space that material possessions occupy in their homes and minds: the notion of gazing upon empty spaces is not simply about reading or processing information for minimalists. Rather, gazing gives minimalists, a visual indicator of their identity, progress, and values. (Cheon and Su 10) Instead of seeking to fill and augment empty space, Cheon and Su ask what it might mean to design technology that appreciates the absence of information and the limitation of space. The Interestingness of “Total Design and Internet Plenitude” Sianne Ngai argues that in a world where we are constantly hailed as aesthetic subjects, our aesthetic experiences grow increasingly fragile and ineffectual (Ngai 2015). Ngai further contends that late capitalism makes the elite exaggeration of the autonomy of art (at auction houses, mega-exhibitions, biennales, and more) concurrently possible with the hyper-aestheticisation of everyday life. The increase in inconsequential aesthetic experiences mirrors a larger habituation to aesthetic novelty along with the loss of the traditional friction between art and the commodity form: in tandem with these seismic changes to longstanding ideas of art’s vocation, weaker aesthetic categories crop up everywhere, testifying in their very proliferation to how, in a world of “total design and Internet plenitude”, aesthetic experience while less rarefied also becomes less intense. (Ngai 21) Ngai offers us the cute, interesting, and zany as the key vernacular categories that describe aesthetic experience in “the hyper-commodified, information-saturated, and performance-driven conditions of late-capitalist culture” (1). Aesthetic experience no longer subscribes to an exceptionally single feeling but is located at the ambiguous mixture of mundane affect. Susanna Paasonen notes how Ngai’s analysis of an everyday aesthetic experience that is complex and equivocal helps explain how seemingly contradictory and irreconcilable affective tensions might in fact be mutually co-dependent with each other (Paasonen). By critiquing the broad and binary generalisations about addiction and networked technologies, Paasonen emphasises the ambivalent and fleeting nature of affective formation in the era of networked media. Significantly, Paasonen explores how ubiquitous networked infrastructures bind us in dynamic sensations of attention and distraction, control and helplessness, and boredom and interest. For Ngai, the interesting is a “low, often hard-to-register flicker of affect accompanying our recognition of minor differences from a norm” (18). There is a discord between knowledge and feeling (and cognition and perception) at the heart of the interesting. We are drawn to the interesting object after noticing something peculiar about it and yet, we are simultaneously at a loss of knowledge about the exact contents of that peculiarity. The "interesting" is embodied in the seriality of constant circulation and a temporal experience of in-betweenness and anticipation in a paradoxical era of routinised novelty. Ngai notes how in the 1960s, many minimalist conceptual artists were preoccupied with tracking the movement of objects and information by transport and communication technologies. In offering a representation of networks of circulation, “merely interesting” conceptual art disseminates information about itself and makes technologies of distribution central to its process of production. The interesting is a pervasive aesthetic judgment that also explains our affectively complex rapport with information in the context of networked technologies. Acclimatised to the repetitive tempos of internet browsing and circular refreshing, Paasonen notes we often oscillate between boredom and interest during our usage of networked media. As Ngai explains, the interesting is “a discursive aesthetic about difference in the form of information and the pathways of its movement and exchange” (1). It is then “interesting” to explore how Thamrongrattanarit tracks the circulation of information and the pathways of transmedial exchange across Twitter and cinema in Mary Is Happy, Mary Is Happy. Digital Memory in MIHMIH Mary Is Happy, Mary Is Happy is adapted from a set of 410 consecutive tweets by Twitter user @marymaloney. The film instantiates the phatic, ephemeral flow of a Twitter feed through its deadpan and episodic narrative. The titular protagonist Mary is a fickle-headed high-school senior trying to design a minimalist yearbook for her school to preserve their important memories. Yet, the sudden entry of an autocratic principal forces her to follow the school administration’s arbitrary demands and curtail her artistic instincts. Ultimately, Mary produces a thick yearbook that is filled with hagiographic information about the anonymous principal. Thamrongrattanarit offers cheeky commentary about Thailand’s authoritarian royalist democracy where the combination of sudden coups and unquestioning obedience has fostered a peculiar environment of political amnesia. Hagiographic and bureaucratic informational overload is presented as an important means to sustain this combination of veneration and paranoia. @marymaloney’s haphazard tweets are superimposed in the film as intertitles and every scene also draws inspiration from the tweet displayed in an offhand manner. We see Mary swiftly do several random and unexplained things like purchase jellyfishes, sleep through a sudden trip to Paris, rob a restaurant, and more in rapid succession. The viewer is overwhelmed because of a synchronised engagement with two different informational currents. We simultaneously read the tweet and watch the scene. The durational tension between knowing and feeling draws our attention to the friction between conceptual interpretation and sensory perception. Like the conceptual artists of the 1960s, Thamrongrattanarit also shows “information in the act of being circulated” (Ngai 157). Throughout the film, we see Mary and her best friend Suri walk along emptied railway tracks that figuratively represent the routes of informational circulation across networked technologies. With its quirky vignettes and episodic narrative progression, MIHMIH closely mirrors Paasonen’s description of microevents and microflow-like movement on social media. The film also features several abrupt and spectacular “microshocks” that interrupt the narrative’s linear flow. For example, there is a running gag about Mary’s cheap and malfunctioning phone frequently exploding in the film while she is on a call. The repetitive explosions provide sudden jolts of deadpan humour. Notably, Mary also mentions how she uses bills of past purchases to document her daily thoughts rather than a notebook to save paper. The tweets are visually represented through the overwhelming accumulation of tiny bills that Mary often struggles to arrange in a coherent pattern. Thamrongrattanarit draws our attention to the fraught materiality of digital memory and microblogging that does not align with neat and orderly narrativisation. By encouraging a constant expression of thoughts within its distinctive character limit, Twitter promotes minimal writing and maximal fragmentation. Paasonen argues that our networked technologies take on a prosthetic function by externalising memory in their databases. This prosthetic reserve of datafied memory is utilised by the algorithmic unconscious of networked media for data mining. Our capacities for simultaneous multichannel attention and distraction are increasingly subsumed by capital’s novel forms of value extraction. Mary’s use of bills to document her diary takes on another “interesting” valence here as Thamrongrattanarit connects the circulation of information on social media with monetary transactions and the accumulation of debt. While memory in common parlance is normally associated with acts of remembrance and commemoration, digital memory refers to an address for storage and retrieval. Wendy Chun argues that software conflates storage with memory as the computer stores files in its memory (Chun). Furthermore, digital memory only endures through ephemeral processes of regeneration and degeneration. Even as our computational devices move towards planned obsolescence, digital memory paradoxically promises perpetual storage. The images of dusty and obsolete computers in MIHMIH recall the materiality of the devices whose databases formerly stored many prosthetic memories. For Wolfgang Ernst, digital archives displace cultural memory from a literary-based narrativised framework to a calculative and mathematical one as digital media environments increasingly control how a culture remembers. As Jussi Parikka notes “we are miniarchivists ourselves in this information society, which could be more aptly called an information management society” (2). While traditional archives required the prudent selection and curation of important objects that will be preserved for future use on a macro temporal scale, the Internet is an agglomerative storage and retrieval database that records information on a micro temporal scale. The proliferation of agglomerative mini archives also create anxieties about clutter where the miniarchivists of the “information-management society” must contend with the effects of our ever-expanding digital trail. It is useful to note how processes of selection and curation that remain central to minimalist decluttering can be connected with the design of a personal archive. Ernst further argues that digital memory cannot be visualised as a place where objects lay in static rest but is better understood as a collection of mini archives in motion that become perceptible because of dynamic signal-based processing. In MIHMIH, memory inscription is associated with the “minimalist” yearbook that Mary was trying to create along with the bills where she documents her tweets/thoughts. At one point, Mary tries to carefully arrange her overflowing bills across her wall in a pattern to make sense of her growing emotional crisis. Yet, she is overwhelmed by the impossibility of this task. Networked media’s storage of prosthetic memory also makes self-representation ambiguous and messy. As a result, Mary’s story does align with cathartic and linear narrativisation but a messy agglomerative database. Happy Old Year: Decluttering to Mend Prosthetic Memories Kylie Cardell argues that the KonMari method connects tidiness to the self-conscious design of a curated personal archive. Marie Kondo associates decluttering with self-representation. "As Kondo is acutely aware, making memories is not simply about recuperating and preserving symbolic objects of the past, but is a future-oriented process that positions subjects in a peculiar way" (Cardell 2). This narrative formation of personal identity involves carefully storing a limited number of physical artefacts that will spark joy for the future self. Yet, we must segregate these affectively charged objects from clutter. Kondo encourages us to make intuitive judgments of conviction by overcoming ambivalent feelings and attachments about the past that are distributed over a wide set of material possessions. Notably, this form of decluttering involves archiving the prosthetic memories that dwell in our (analogue) material possessions. In Happy Old Year, Jean struggles to curate her personal archive as she becomes painfully aware of the memories that reside in her belongings. Interestingly, the film’s Thai title loosely translates as “How to Dump”. Jean has an urgent deadline to declutter her home so that it can be designed into a minimalist home office. Nevertheless, she gradually realises that she cannot coldly “dump” all her things and decides to return some of the borrowed objects to her estranged friends. This form of decluttering helps assuage her guilt about letting go of the past and allows her to (awkwardly and) elegantly honour her prosthetic memories. HOY reverses the clichéd before-after progression of events since we begin with the minimalist home and go back in flashbacks to observe its inundated and messy state. HOY’s after-before narrative along with its peculiar title that substitutes ‘new’ with ‘old’ alludes to the clashing temporalities that Jean is caught up within. She is conflicted between deceptive nostalgic remembrance and her desire to start over with a minimalist-blank slate that is purged of her past regrets. In many remarkable moments, HOY instantiates movement on computational screens to mirror digital media’s dizzying speeds of circulation and storage. Significantly, the film begins with the machinic perspective of a phone screen capturing a set of minimalist designs from a book. Jean refuses to purchase (and store) the whole book since she only requires a few images that can be preserved in her phone’s memory. As noted in the introduction, minimalist organisation can effectively draw on computational storage to declutter physical spaces. In another subplot, Jean is forced to retrieve a photo that she took years ago for a friend. She grudgingly searches through a box of CDs (a cumbersome storage device in the era of clouds) but ultimately finds the image in her ex-boyfriend Aim’s hard disk. As she browses through a folder titled 2013, her hesitant clicks display a montage of happy and intimate moments that the couple shared together. Aim notes how the computer often behaves like a time machine. Unlike Aim, Jean did not carefully organise and store her prosthetic memories and was even willing to discard the box of CDs that were emblematic of defunct and wasteful accumulation. Speaking about how memory is externalised in digital storage, Thamrongrattanarit notes: for me, in the digital era, we just changed the medium, but human relationships stay the same. … It’s just more complicated because we can communicate from a distance, we can store a ton of memories, which couldn’t have ever happened in the past. (emphasis added) When Jean “dumped” Aim to move to Sweden, she blocked him across channels of networked communicational media to avoid any sense of ambient intimacy between them. In digitising our prosthetic memories and maintaining a sense of “connected presence” across social media, micro temporal databases have made it nearly impossible to erase and forget our past actions. Minimalist organisation might help us craft a coherent and stable representation of personal identity through meticulous decluttering. Yet, late-capitalist clutter takes on a different character in our digital archives where the algorithmic unconscious of networked media capitalises on prosthetic storage to make personal identity ambiguous and untidy. It is interesting to note that Jean initially gets in touch with Aim to return his old camera and apologise for their sudden breakup. The camera can record events to “freeze” them in time and space. Later in the film, Jean discovers a happy family photo that makes her reconsider whether she has been too harsh on her father because of how he “dumped” her family. Yet, Jean bitterly finds that her re-evaluation of her material possessions and their dated prosthetic memories is deceptive. In overidentifying with the frozen images and her affectively charged material possessions, she is misled by the overwhelming plenitude of nostalgic remembrance. Ultimately, Jean must “dump” all her things instead of trying to tidy up the jumbled temporal frictions. In the final sequence of HOY, Jean lies to her friend Pink about her relationship with Aim. She states that they are on good terms. Jean then unfriends Aim on Facebook, yet again rupturing any possibility of phatic and ambient intimacy between them. As they sit before her newly emptied house, Pink notes how Jean can do a lot with this expanded space. In a tight close-up, Jean gazes at her empty space with an ambiguous yet pained expression. Her plan to cathartically purge her regrets and fraught memories by recuperating her prosthetic memories failed. With the remnants of her past self expunged as clutter, Jean is left with a set of empty spaces that will eventually resemble the blank slate that we see at the beginning of the film. The new year and blank slate signify a fresh beginning for her future self. However, this reverse transition from a minimalist blank slate to her chaotically inundated childhood home frames a set of deeply equivocal affective sensations. Nonetheless, Jean must mislead Pink to sustain the notion of tidy and narrativised coherence that equivocally masks her fragmented sense of an indefinable loss. Conclusion MIHMIH and HOY explore the unresolvable and conflicting affective tensions that arise in an ecosystem of all-pervasive networked media. Paasonen argues that our ability to control networked technologies concurrently fosters our mundane and prosthetic dependency on them. Both Jean and Mary seek refuge in the simplicity of minimalist design to wrestle control over their overstimulating spaces and to tidy up their personal narratives. It is important to examine contemporary minimalist networks in conjunction with affective formation and aesthetic experience in the era of “total design and internet plenitude”. In an information-management society where prosthetic memories haunt our physical and digital spaces, minimalist decluttering becomes a form of personal archiving that simultaneously empowers unambiguous aesthetic feeling and linear and stable autobiographical representation. The neatness of minimalist decluttering conjugates with an ideal self that can resolve ambivalent affective attachments about the past and have a coherent vision for the future. Yet, we cannot sort the clutter that resides in digital memory’s micro temporal archives and drastically complicates our personal narratives. Significantly, the digital self is not compatible with neat and orderly narrativisation but instead resembles an unstable and agglomerative database. References Cardell, Kylie. “Modern Memory-Making: Marie Kondo, Online Journaling, and the Excavation, Curation, and Control of Personal Digital Data.” a/b: Auto/Biography Studies 32.3 (2017): 499–517. DOI: 10.1080/08989575.2017.1337993. Cheon, Eun Jeong, and Norman Makoto Su. “The Value of Empty Space for Design.” Proceedings of the 2018 CHI Conference on Human Factors in Computing Systems, 2018. DOI: 10.1145/3173574.3173623. Ernst, Wolfgang, and Jussi Parikka. Digital Memory and the Archive. U of Minnesota P, 2013. Happy Old Year. Dir. Nawapol Thamrongrattanarit. Happy Ending Film, 2019. Hayles, N. Katherine. “How We Read: Close, Hyper, Machine.” ADE Bulletin (2010): 62-79. DOI: 10.1632/ade.150.62. Kondo, Marie. The Life-Changing Magic of Tidying Up. Ten Speed Press, 2010. Kyong, Chun Wendy Hui. Programmed Visions: Software and Memory. MIT P, 2013. Mankowski, Lukasz. “Interview with Nawapol Thamrongrattanarit: Happy Old Year Is Me in 100% for the First Time.” Asian Movie Pulse, 9 Feb. 2020. <http://asianmoviepulse.com/2020/02/interview-with-nawapol-thamrongrattanarit-2/>. Mary Is Happy, Mary Is Happy. Dir. Nawapol Thamrongrattanarit. Pop Pictures, 2013. Ngai, Sianne. Our Aesthetic Categories: Zany, Cute, Interesting. Harvard UP, 2015. Paasonen, Susanna. Dependent, Distracted, Bored: Affective Formations in Networked Media. MIT P, 2021. Stephens, Paul. The Poetics of Information Overload: From Gertrude Stein to Conceptual Writing. U of Minnesota P, 2015.

IntroductionThe perception of the archive as the warehouse of tradition is inflected with the notion that what it stores is also removed from the everyday, at once ancient but also irrelevant, standing still outside time. Yet, if the past is of any relevance, the archive cannot maintain a rigid fixity that does not intersect with the present. In the work of the Atlas Group, the fabrication of “archival material” reflects what Hal Foster has termed an “archival impulse” that is constructed of multiple temporalities. The Atlas Group archive interrogates forms that are at once still, excavated from life, while still being in the present. In the process, the reductive singularity of the archive as an immobile monument is opened up to the complexity of a radical stillness through which the past enters the present in a moment of recognition. What is still, and what is still there, intersect in the productivity of a stillness that cuts through an undifferentiated continuity. This juncture echoes the Benjaminian flash which heralds the arrival of past in the presentTo articulate the past historically does not mean to recognize it ‘the way it really was’ (Ranke). It means to seize hold of a memory as it flashes up at a moment of danger. (Benjamin, Theses)Klee’s Angelus Novus stands still between past and future as a momentary suspension of motion brings history and prophecy into the present. For “the historian of the dialectic at a standstill”, Walter Benjamin, historical materialism was not simply a means of accessing the past in the present, but of awakening the potential of the future (Tiedemann 944-945). This, Rolf Tiedemann suggests, was the revolution of historical perception that Benjamin wanted to bring about in his unfinished Arcades Project (941). By carrying the principle of montage into history, Benjamin indicates an intention “to discover in the analysis of the small individual moment the crystal of the total event” (Benjamin Arcades 461). This principle had already been alluded to in his “Theses on the Philosophy of History” where he had written that a historical materialist cannot do without a present in which time stands still, and later, that it is in the arrest of thought that what has been and what will be “crystallizes into a monad” (Benjamin “Theses” 262-263).Everywhere in Benjamin’s writings on history, there is something of the irreducibility of the phrase “standing still”. Standing still: still as an active, ongoing form of survival and endurance, still as an absence of movement. The duality of stillness is amplified as semantic clarity vacillates between one possibility and another: to endure and to be motionless. Is it possible to reduce “standing still” to a singularity? Benjamin’s counsel to take hold of memory at the “moment of danger” might be an indication of this complexity. The “moment of danger” emerges as the flash of the past in the present, but also the instant at which the past could recede into the inertia of eternity, at once a plea against the reduction of the moment into a “dead time” and recognition of the productivity of stillness.Something of that “flash” surfaces in Gilles Deleuze’s reading of Michel Foucault: “a first light opens up things and brings forth visibilities as flashes and shimmerings, which are the ‘second light’” (Deleuze 50). The first flash makes “visibilities visible” and determines what can be seen in a given historical period, while the second makes “statements articulable” and defines what can be said (Deleuze 50). These visibilities and statements, however, are distributed into the stratum and constitute knowledge as “stratified, archivized, and endowed with a relatively rigid segmentarity” (Deleuze 61). Strata are historically determined, what they constitute of perceptions and discursive formations varies across time and results in the presence of thresholds between the stratum that come to behave as distinct layers subject to splits and changes in direction (Deleuze 44). Despite these temporal variations that account for differences across thresholds, the strata appear as fixed entities, they mimic rock formations shaped over thousands of years of sedimentation (Deleuze and Guattari 45). Reading Deleuze on Foucault in conjunction with his earlier collaborative work with Felix Guattari brings forth distant shadows of another “stratification”. A Thousand Plateaus is notably less interested in discursive formations and more concerned with “striation”, the organisation and arrangement of space by the diagrams of power. Striated space is state space. It is offset by moving in the opposite direction, effectively turning striated space into smooth space (Deleuze and Guattari 524).Whether on striation or stratification, Deleuze’s work exhibits more than a cautionary distrust of processes of classification, regulation, and organization. Despite the flash that brings visibilities and statements into being, stratification, as much as striation, remains a technique of knowledge shaped by the strategies of power. It is interesting however, that Deleuze sees something as indeterminate as a flash, creating structures that are as determined as stratum. Yet perhaps this is a deceptive conjecture since while the strata appear relatively rigid they are also “extremely mobile” (Deleuze and Guattari 553). Foucault had already given an indication that what the archaeological method uncovers is not necessarily suspended, but rather that it suspends the notion of an absolute continuity (Archaeology 169). He suggests that “history is that which transforms documents into monuments” (7). The task of archaeology, it would seem, is to recover documents from monuments by demonstrating rather than reversing the process of sedimentation and without necessarily relying on a motionless past. While there is a relative, albeit interstratically tentative, stillness in the strata, absolute destratification proceeds towards deterritorialisation through incessant movement (Deleuze and Guattari 62-63).If A Thousand Plateaus is any indication, the imperative for the creative thinker today seems to be stirring in this direction: movement, motion, animation. Whatever forms of resistance are to be envisioned, it is motion, rather than stillness, that emerges as a radical form of action (Deleuze and Guattari 561). The question raised by these theoretical interventions is not so much whether such processes are indeed valuable forms of opposition, but rather, whether movement is always the only means, or the most effective means, of resistance? To imagine resistance as “staying in place” seems antithetical to nomadic thinking but is it not possible to imagine moments when the nomad resists not by travelling, but by dwelling? What of all those living a life of forced nomadism, or dying nomadic deaths, those for whom movement is merely displacement and loss? In Metamorphoses Rosi Braidotti reflects upon forced displacement and loss, yet her emphasis nonetheless remains on “figurations”, mappings of identity through time and space, mappings of movement (2-3). Braidotti certainly does not neglect the victims of motion, those who are forced to move, yet she remains committed to nomadism as a form of becoming. Braidotti’s notion of “figurations” finds a deeply poignant expression in Joseph Pugliese’s textual maps of some of these technically “nomadic” bodies and their movement from the North African littoral into the waters of the Mediterranean where they eventually surface on southern European shores as corpses (Pugliese 15). While Braidotti recognizes the tragedy of these involuntary nomads, it is in Pugliese’s work that this tragedy is starkly exposed and given concrete form in the figures of Europe’s refugees. This is movement as death, something akin to what Paul Virilio calls inertia, the product of excessive speed, the uncanny notion of running to stand still (Virilio 16).This tension between motion and stillness surfaces again in Laura Marks’ essay “Asphalt Nomadism.” Despite wanting to embrace the desert as a smooth space Marks retorts that “smooth space seems always to be elsewhere” (Marks 126). She notes the stability of the acacia trees and thorny shrubs in the desert and the way that nomadic people are constantly beset with invitations from the “civilising forces of religion and the soporific of a daily wage” (Marks 126). Emphatically she concludes that “the desert is never really ‘smooth’, for that is death” (Marks 126). On this deviation from Deleuze and Guattari’s notion of the desert as smooth space she concludes: “we who inherit their thinking need to stay on the ground: both in thought, moving close to the surface of concepts, and literally, remaining alert to signs of life in the sand and the scrub of the desert” (Marks 126). In Marks’ appeal for groundedness the tension between motion and stillness is maintained rather than being resolved through recourse to smoothness or in favour of perpetual movement. The sedentary and still structures that pervade the desert remain: the desert could not exist without them. In turn we might ask whether even the most rigorous abstraction can convince us that the ground between radical nomadism and perpetual displacement does not also need to be rethought. Perhaps this complexity is starkest when we begin to think about war, not only the potentiality of the war-machine to destabilize the state (Deleuze and Guattari 391), but war as the deterritorialisation of bodies, lives and livelihoods. Is the war of nomadism against the state not somehow akin to war as the violence that produces nomadic bodies through forced displacement? One of the questions that strikes me about the work of the Atlas Group, “an imaginary non-profit research foundation established in Beirut to research and document the contemporary history of Lebanon” (Raad 68) through the production and exhibition of “archival” material, is whether their propensity towards still forms in the creation of documentary evidence cannot be directly attributed to war as perpetual movement and territorial flexibility, as the flattening of structure and the creation of “smooth space” (Deleuze and Guattari 389). One need only think of the reigns of terror that begin with destratification – abolishing libraries, destroying documents, burning books. On the work of the Atlas Group, Andre Lepecki offers a very thorough introduction:The Atlas Group is an ongoing visual and performative archival project initiated by Walid Raad …whose main topic and driving force are the multiple and disparate events that history and habit have clustered into one singularity named “The Lebanese Civil Wars of 1975-1991”. (Lepecki 61).While the “inventedness” of the Atlas Group’s archive, its “post-event” status as manufactured evidence, raises a myriad of questions about how to document the trauma of war, its insistence on an “archival” existence, rather than say a purely artistic one, also challenges the presumption that the process of becoming, indeed of producing or even creating, is necessarily akin to movement or animation by insisting on the materiality of producing “documents” as opposed to the abstraction of producing “art”. The Atlas Group archive does not contribute directly to the transformation of visibilities into statements so much as statements into visibilities. Indeed, the “archival impulse” that seems to be present here works against the constitution of discursive formations precisely by making visible those aspects of culture which continue to circulate discursively while not necessarily existing. In other words, if one reads the sedimentary process of stratification as forming knowledge by allowing the relationships between “words” and “things” to settle or to solidify into historical strata, then the Atlas Group project seems to tap into the stillness of these stratified forms in order to reverse the signification of “things” and “words”. Hal Foster’s diagnosis of an “archival impulse” is located in a moment where, as he says, “almost anything goes and almost nothing sticks” in reference to the current obliviousness of contemporary artistic practices to political culture (Foster 2-3). Foster’s observation endows this paper with more than just an appropriate title since what Foster seems to identify are the limitations of the current obsession with speed. What one senses in the Atlas Group’s “archival impulse” and Foster’s detection of an “archival impulse” at play in contemporary cultural practices is a war against the war on form, a war against erasure through speed, and an inclination to dwell once more in the dusty matter of the past, rather than to pass through it. Yet the archive, in the view of nomadology, might simply be what Benjamin Hutchens terms “the dead-letter office of lived memory” (38). Indeed Hutchens’s critical review of the archive is both timely and relevant pointing out that “the preservation of cultural memories eradicated from culture itself” simply establishes the authority of the archive by erasing “the incessant historical violence” through which the archive establishes itself (Hutchens 38). In working his critique through Derrida’s Archive Fever, Hutchens revisits the concealed etymology of the word “archive” which “names at once the commencement and the commandment” (Derrida 1). Derrida’s suggestion that the concept of the archive shelters both the memory of this dual meaning while also sheltering itself from remembering that it shelters such a memory (Derrida 2) leads Hutchens to assert that “the archival ‘act’ opens history to the archive, but it closes politics to its own archivization” (Hutchens 44). The danger that “memory cultures”, archives among them, pose to memory itself has also been explored elsewhere by Andreas Huyssen. Although Huyssen does not necessary hold memory up as something to be protected from memory cultures, he is critical of the excessive saturation of contemporary societies with both (Huyssen 3). Huyssen refers to this as the “hypertrophy of memory” following Nietzsche’s “hypertrophy of history” (Huyssen 2-3). Although Hutchens and Huyssen differ radically in direction, they seem to concur nonetheless that what could be diagnosed as an “archival impulse” in contemporary societies might describe only the stagnation and stiltedness of the remainders of lived experience.To return once more to Foster’s notion of an “archival impulse” in contemporary art practices, rather than the reinstitution of the archive as the warehouse of tradition, what seems to be at stake is not necessarily the agglutination of forms, but the interrogation of formations (Foster 3). One could say that this is the archive interrogated through the eyes of art, art interrogated through the eyes of the archive. Perhaps this is precisely what the Atlas Group does by insisting on manufacturing documents in the form of documentary evidence. “Missing Lebanese Wars”, an Atlas Group project produced in 1998, takes as its point of departure the hypothesisthat the Lebanese civil war is not a self-evident episode, an inert fact of nature. The war is not constituted by unified and coherent objects situated in the world; on the contrary, the Lebanese civil war is constituted by and through various actions, situations, people, and accounts. (Raad 17-18)The project consists of a series of plates made up of pages taken from the notebook of a certain Dr Fadl Fakhouri, “the foremost historian of the civil war in Lebanon” until his death in 1993 (Raad 17). The story goes that Dr Fakhouri belonged to a gathering of “major historians” who were also “avid gamblers” that met at the race track every Sunday – the Marxists and the Islamists bet on the first seven races, while the Maronite nationalists and the socialists bet on the last eight (Raad 17). It was alleged that the historians would bribe the race photographer to take only one shot as the winning horse reached the post. Each historian would bet on exactly “how many fractions of a second before or after the horse crossed the line – the photographer would expose his frame” (Raad 17). The pages from Dr Fakhouri’s notebook are comprised of these precise exposures of film as the winning horse crossed the line – stills, as well as measurements of the distance between the horse and the finish line amid various other calculations, the bets that the historians wagered, and short descriptions of the winning historians given by Dr Fakhouri. The notebook pages, with photographs in the form of newspaper clippings, calculations and descriptions of the winning historians in English, are reproduced one per plate. In producing these documents as archival evidence, the Atlas Group is able to manufacture the “unified and coherent objects” that do not constitute the war as things that are at once irrelevant, incongruous and non-sensical. In other words, presenting material that is, while clearly fictitious, reflective of individual “actions, situations, people, and accounts” as archival material, the Atlas Group opens up discourses about the sanctity of historical evidence to interrogation by producing documentary evidence for circulating cultural discourses.While giving an ironic shape to this singular and complete picture of the war that continues to pervade popular cultural discourses in Lebanon through the media with politicians still calling for a “unified history”, the Atlas Group simultaneously constitute these historical materials as the work of a single person, Dr Fakhouri. Yet it seems that our trustworthy archivist also chooses not to write about the race, but about the winning historian – echoing the refusal to conceive of the war as a self-evident fact (to talk about the race as a race) and to see it rather as an interplay of individuals, actions and narratives (to view the race through the description of the winning historian). Indeed Dr Fakhouri’s descriptions of the winning historians are almost comical for their affinity with descriptions of Lebanon’s various past and present political leaders. A potent shadow, and a legend that has grown into an officially sanctioned cult (Plate 1).Avuncular rather than domineering, he was adept at the well-timed humorous aside to cut tension. (Plate 3).He is 71. But for 6 years he was in prison and for 10 years he was under house arrest and in exile, so those 16 years should be deducted – then he’s 55 (Plate 5). (Raad 20-29)Through these descriptions of the historians, Lebanon’s “missing” wars begin to play themselves out between one race and the next. While all we have are supposed “facts” with neither narrative, movement, nor anything else that could connect one fact to another that is not arbitrary, we are also in the midst of an archive that is as random as these “facts.” This is the archive of the “missing” wars, wars that are not documented and victims that are not known, wars that are “missing” for no good reason.What is different about this archive may not be the way in which order is manufactured and produced, but rather the background against which it is set. In his introduction to The Order of Things Michel Foucault makes reference to “a certain Chinese encyclopaedia” in a passage by Borges whereanimals are divided into: (a) belonging to the Emperor, (b) embalmed, (c) tame, (d) suckling pigs, (e) sirens, (f) fabulous, (g) stray dogs, (h) included in the present classification, (i) frenzied, (j) innumerable… (xvi)“The uneasiness that makes us laugh when we read Borges”, writes Foucault, is the sense of loss of a “common” name and place (Order, xx). Whereas in Eusethenes, (“I am no longer hungry. Until the morrow, safe from my saliva all the following shall be: Aspics, Acalephs, Acanathocephalates […]”) the randomness of the enumerated species is ordered by their non-location in Eusthenes’ mouth (Foucault, Order xvii), in Borges there is no means through which the enumerated species can belong in a common place except in language (Foucault, Order, xviii). In the same way, the work of the Atlas Group is filtered through the processes of archival classification without belonging to the archives of any real war. There is no common ground against which they can be read except the purported stillness of the archive itself, its ability to put things in place and to keep them there.If the Atlas Group’s archives of Lebanon’s wars are indeed to work against the fluidity of war and its ability to enter and reshape all spaces, then the archival impulse they evoke must be one in which the processes of sedimentation that create archival documents are worked through a radical stillness, tapping into the suspended motion of the singular moment – its stillness, in order to uncover stillness as presence, survival, endurance, to be there still. Indeed, if archives turn “documents into monuments” (Enwezor 23), then the “theatre of statements” that Foucault unearths (Deleuze 47) are not those recovered in the work of the Atlas Group since is not monuments, but documents, that the Atlas Group archive uncovers.It is true that Benjamin urges us to seize hold of memory at the moment of danger, but he does not instruct us as to what to do with it once we have it, yet, what if we were to read this statement in conjunction with another, “for every image of the past that is not recognized by the present as one of its own concerns threatens to disappear irretrievably” (Benjamin, “Theses” 255). By turning monuments into documents it is possible that the Atlas Group reconfigure the formations that make up the archive, indeed any archive, by recognizing images of the past as being still in the present. Not still as a past tense, motionless, but still as enduring, remaining. In the work of the Atlas Group the archival impulse is closely aligned to a radical stillness, letting the dust of things settle after its incitation by the madness of war, putting things in place that insist on having a place in language. Against such a background Benjamin’s “moment of danger” is more than the instant of sedimentation, it is the productivity of a radical stillness in which the past opens onto the present, it is this moment that makes possible a radical reconfiguration of the archival impulse.ReferencesBenjamin, Walter. The Arcades Project. Trans. Howard Eiland and Kevin McLaughlin. Cambridge, Mass.: Belknap Press of Harvard U Press, 2002.———. “Theses on the Philosophy of History.” Illuminations. Ed. Hannah Arendt. New York: Schocken Books, 2007.Braidotti, Rosi. Metamorphoses: Towards a Materialist Theory of Becoming. Cambridge: Polity, 2002.Deleuze, Gilles. Foucault. Trans. Seán Hand. New York: Continuum, 1999.Deleuze, Gilles, and Felix Guattari. A Thousand Plateaus. Trans. Brian Massumi. New York: Continuum, 2004.Derrida, Jacques. Archive Fever: A Freudian Impression. Trans. Eric Prenowitz. Chicago: U of Chicago P, 1996.Enwezor, Okwui. Archive Fever: Uses of the Document in Contemporary Art. Göttingen: Steidl Publishers, 2008.Foster, Hal. “An Archival Impulse.” October 110 (Fall 2004): 3-22.Foucault, Michel. The Archaeology of Knowledge. Trans. Alan Sheridan. London: Routledge, 1992.———. The Order of Things. London: Routledge, 2002.Hutchens, Benjamin. “Techniques of Forgetting? Hypo-Amnesic History and the An-Archive.” SubStance 36.3 (2007): 37-55.Huyssen, Andreas. Urban Palimpsests and the Politics of Memory. Stanford: Stanford U P, 2003.Lepecki, Andre. “In the Mist of the Event: Performance and the Activation of Memory in the Atlas Group Archive.” Scratching on the Things I Could Disavow. Ed.Walid Raad. Köln: Verlag der Buchhandlung Walther König, 2007.Marks, Laura. “Asphalt Nomadism: The New Desert in Arab Independent Cinema.” Landscape and Film. Ed. Martin Lefebvre. New York: Routledge, 2006.Pugliese, Joseph. “Bodies of Water.” Heat 12 (2006): 12-20. Raad, Walid. Scratching on the Things I Could Disavow. Köln: Verlag der Buchhandlung Walther König, 2007.Schmitz, Britta, and Kassandra Nakas. The Atlas Group (1989-2004). Köln: Verlag der Buchhandlung Walther König, 2006.Tiedemann, Rolf. “Dialectics at a Standstill.” The Arcades Project. Walter Benjamin. Trans. Howard Eiland and Kevin McLaughlin. Cambridge, Mass.: Belknap Press of Harvard U P, 2002.Virilio, Paul. Open Sky. Trans. Julie Rose. London: Verso, 1997.

In the summer of 1944, American Sergeant Paul Dorsey was hired by the Naval Aviation Photography Unit (NAPU) to capture “the Marines’ bitter struggle against their determined foe” in the Pacific islands (Philips 43). Dorsey had been a photographer and photojournalist before enlisting in the Marines, and was thus well placed to fulfil the NAPU’s remit of creating positive images of American forces in the Pacific. Under the editorial and professional guidance of Edward Steichen, NAPU photographers like Dorsey provided epic images of battle (especially from the air and sea), and also showed American forces at ease – sunbathing, swimming, drinking and relaxing together (Bachner At Ease; Bachner Men of WWII). Steichen – by now a lieutenant commander – oversaw the entire NAPU project by developing, choosing and editing the images, and also providing captions for their reproduction in popular newspapers and magazines such as LIFE. Under his guidance, selected NAPU images were displayed at the famous Power in the Pacific exhibition at the Museum of Modern Art in New York at the end of the war, and distributed in the popular U.S. Navy War Photographs memorial book which sold over 6 million copies in 1945.While the original NAPU photographers (Steichen himself, Charles Kerlee, Horace Bristol, Wayne Miller, Charles Fenno Jacobs, Victor Jorgensen and Dwight Long) had been at work in the Pacific since the summer of 1942, Dorsey was hired specifically to document the advance of American Marines through the Marianas and Volcano Islands. In line with the NAPU’s remit, Dorsey provided a number of famous rear view shots of combat action on Guam, Saipan and Iwo Jima. However, there are a number of his photographs that do not fit easily within that vision of war – images of wounded Marines and dead Japanese soldiers, as well as shots of abject Japanese POWs with their heads bowed and faces averted. It is this last group of enemy images that proves the most interesting, for not only do they trouble NAPU’s explicit propaganda framework, they also challenge our traditional assumption that photography is an inert form of representation.It is not hard to imagine that photographs of abject Japanese POWs reinforced feelings of triumph, conquest and justice that circulated in America’s post-war victory culture. Indeed, images of emaciated and incarcerated Japanese soldiers provided the perfect contrast to the hyper-masculine, hard-bodied, beefcake figures that populated the NAPU photographs and symbolized American power in the Pacific. However, once Japan was rehabilitated into a powerful American ally, and the decision to drop the atomic bomb was questioned once again in America’s Culture Wars of the 1980s and 90s, it was no longer acceptable to feel triumphant in the face of Japanese abjection and suffering. Instead, these images helped foster a new kind of belated patriotism – and a new global disposition – in which Americans generated their own magnanimity by expressing pity, compassion and sympathy for victims of their previous foreign policy decisions (Lisle).While that patriotic interpretive framework tells us much about how dominant formations of American identity are secured by the production – especially the visual production – of enemy others, it cannot account for images or viewer interpretations that exceed, unwork, or disrupt war’s foundational logics of friend/enemy and perpetrator/victim. I focus on Dorsey because he offers one such ‘deviant’ image: This photograph was taken by Dorsey on Guam in July 1944, and its caption tells us that the Japanese prisoner “waits to be questioned by intelligence officers” (Philips 189). As the POW looks into Dorsey’s camera lens (and therefore at us, the viewers), he is subject to the collective gaze of the American marines situated behind him, and presumably others that lay out of the frame, behind Dorsey. What is fascinating about this particular image is the prisoner’s refusal to obey the trope of abjection so readily assumed by other Japanese POWs documented in the NAPU archive and in other popular war-time imagery. Indeed, when I first encountered this image I immediately framed the POW’s return gaze as defiant – a challenging, bold, and forceful reply to American aggression in the Pacific. The problem, of course, was that this resistant gaze soon became reductive; that is, by replicating war’s foundational logics of difference it effaced a number of other dispositions at work in the photograph. What I find compelling about the POW’s return gaze is its refusal to be contained within the available subject positions of either ‘abject POW’ or ‘defiant resistor’. Indeed, this unruliness is what keeps me coming back to Dorsey’s image, for it teaches us that photography itself always exceeds the conventional assumption that it is a static form of visual representation.Photography, Animation, MovementThe connections between movement, stillness and photography have two important starting points. The first, and more general, is Walter Benjamin’s concept of the dialectic image in which the past and the present come together “in a flash” and constitute what he calls “dialectics at a standstill” (N3.1; 463). Unlike Theodore Adorno, who lamented Benjamin’s Medusa-like tendency to turn the world to stone, I read Benjamin’s concept of standstill – of stillness in general – as something fizzing and pulsating with “political electricity” (Adorno 227-42; Buck-Morss 219). This is to deny our most basic assumption about photography: that it is an inert visual form that freezes and captures discrete moments in time and space. My central argument is that photography’s assumed stillness is always constituted by a number of potential and actual mobilities that continually suture and re-suture viewing subjects and images into one another.Developing Benjamin’s idea of a the past and present coming together “in a flash”, Roland Barthes provides the second starting point with his notion of the punctum of photography: “this element which rises from the scene, shoots out of it like an arrow, and pierces me” (25). Conventional understandings of the punctum frame it as a static moment – so powerful that it freezes the viewer, stops them in their tracks, and captures their attention. My point is that the affective punch of the photograph is not a frozen moment at all; rather, the punctum – like the dialectic image – is fizzing with political electricity. Therefore, to suggest that a viewing subject is arrested in the moment of perception – that they are somehow captured by a photograph’s meaning – is to mistakenly understand the act of looking as a static behaviour.I want to use Dorsey’s image of the POW to push these theoretical starting points and explore the mobile dispositions that are generated when a viewing subject encounters a photograph. What most interests me about Dorsey’s photograph is the level of animation it produces. The POW’s return gaze is actually rather blank: it is unclear whether he is angry, weary, bored, insane or none of the above. But it is the viewing subject’s anxiety at such ambivalence – such unknowability – that provokes a powerful desire to name it. The visceral sensations and emotional responses provoked in viewers (are we taken aback? Do we sympathize with the POW? Are we equally blank?) very quickly become settled interpretations, for example, “his defiant gaze resists American power.” What I want to do is explore the pre-interpretive moment when images like Dorsey’s reach out and grab us – for it is in that moment that photography’s “political electricity” reveals itself most clearly.Production, Signification, InterpretationThe mobility inherent in the photograph has an important antecedent at the level of production. Since the Brownie camera was introduced in WWI, photographers have carried their mode of representation with them – in Dorsey’s case, his portable camera was carried with him as he travelled with the Marines through the Pacific (Philips 29). It is the photographer’s itinerary – his or her movement prior to clicking the camera’s shutter – that shapes and determines a photograph’s content. More to the point, the action of clicking the camera’s shutter is never an isolated moment; rather, it is punctured by all of the previous clicks and moments leading up to it – especially on a long photographic assignment like Dorsey’s – and contains within it all of the subsequent clicks and moments that potentially come after it. In this sense, the photographer’s click recalls Benjamin: it is a “charged force field of past and present” (Buck-Morss 219). That complicated temporality is also manifested in the photographer’s contact sheet (or, more recently, computer file) which operates as a visual travelogue of discrete moments that bleed into one another.The mobility inherent in photography extends itself into the level of signification; that is, the arrangements of signs depicted within the frame of each discrete image. Critic Gilberto Perez gives us a clue to this mobility in his comments about Eugène Atget’s famous ‘painterly’ photographs of Paris:A photograph begins with the mobility, or at least potential mobility, of the world’s materials, of the things reproduced from reality, and turns that into a still image. More readily than in a painting, we see things in a photograph, even statues, as being on the point of movement, for these things belong to the world of flux from which the image has been extracted (328).I agree that the origin point of a photograph is potential mobility, but that mobility is never completely vanquished when it is turned into a still image. For me, photographs – no matter what they depict – are always saturated with the “potential mobility of the world’s materials”, and in this sense they are never still. Indeed, the world of flux out of which the image is extracted includes the image itself, and in that sense, an image can never be isolated from the world it is derived from. If we follow Perez and characterize the world as one of flux, but then insist that the photograph can never be extracted from that world, it follows that the photograph, too, is characterized by fluctuation and change – in short, by mobility. The point, here, is to read a photograph counter intuitively – not as an arrest of movement or a freezing of time, but as a collection of signs that is always potentially mobile. This is what Roland Barthes was hinting at when he suggested that a photograph is “a mad image, chafed by reality”: any photograph is haunted by absence because the depicted object is no longer present, but it is also full of certainty that the depicted object did exist at a previous time and place (113-15). This is precisely Benjamin’s point as well, that “what has been comes together with the now” (N3.1; 463). Following on from Barthes and Benjamin, I want to argue that photographs don’t freeze a moment in time, but instead set in motion a continual journey between feelings of absence in the present (i.e. “it is not there”) and present imaginings of the past (i.e. “but it has indeed been”).As Barthes’ notion of the punctum reveals, the most powerful register at which photography’s inherent mobility operates is in the sensations, responses and feelings provoked in viewers. This is why we say that a photograph has the capacity to move us: the best images take us from one emotional state (e.g. passive, curious, bored) and carry us into another (e.g. shocked, sad, amused). It is this emotional terrain of our responses to photography that both Roland Barthes and Susan Sontag have explored in depth. Why are we moved by some images and not others? Are documentary or artistic photographs more likely to reach out and prick us? What is the most appropriate or ethical response to pictures of another’s suffering?Sontag suggests a different connection between photography and mobility in that it enables a particular touristification of the world; that is, cameras help “convert the world into a department store or museum-without-walls in which every subject is depreciated into an article of consumption, promoted to an item for aesthetic appreciation” (On Photography 110). While Sontag’s political economy of photography (with its Frankfurt School echo) continues to be explored by anthropologists and scholars in Tourism Studies, I want to argue that it offers a particularly reductive account of photography’s potential mobilities. While Sontag does address photography’s constitutive and rather complex relationship with reality, she still conceives of photographs themselves as static and inert representations. Indeed, what she wrestled with in On Photography was the “insolent, poignant stasis of each photograph”, and the photograph’s capacity to make reality “stand still” (111-12; 163). The problem with such a view is that it limits our account of interpretation; in short, it suggests that viewers either accept a photograph’s static message (and are thus moved), or reject it (and remain unmoved). But the moving, here, is the sole prerogative of the viewer: there is no sense in which the photograph and its contents are themselves mobile. I want to argue that the relationships established in the act of looking between viewing subjects and the objects contained within an image are much more complex and varied than Sontag’s framework suggests. Photography’s Affective MobilityTo reveal the mobilities underscoring photography’s affective punch, we must redistribute its more familiar power relations through W.J.T. Mitchell’s important question: what do pictures want? Such a question subverts our usual approach to photographs (i.e. what do we want from photographs?) by redeploying the privileged agency of the viewer into the image itself. In other words, it is the image that demands something of the viewer rather than the other way around. What it demands, of course, is a response. Certainly this is an emotional response, for even being bored by a photograph is a response of sorts. But an emotional response is also an affective response, which means that the punch carried by a photograph is as physical as it is metaphorical or visual. Indeed, it is precisely in the act of perception, where the emotional and the affective fuse, that photography’s assumed stillness is powerfully subverted.If Mitchell animates the picture by affording it some of the viewer’s agency, then Gilles Deleuze goes one step further by exploring what happens to agency in the act of perception. For Deleuze, a work of art – for our purposes, a photograph – is not an inert or still document, but rather a “block of sensations” (Deleuze; Deleuze & Guattari; Bogue). It is not a finished object produced by an autonomous artist or beheld in its entirety by an autonomous viewer; rather, it is a combination of precepts (initial perceptions) and affects (physical intensities) that passes through all subjects at the point of visual perception. This kind of relational encounter with an image not only deconstructs Modernity’s foundational distinction between the subject and the object, it also opens up an affective connection between all subjects engaged in the act of looking; in this case, the photographer, the subjects and objects within the photograph and the viewer.From Deleuze, we know that perception is characterized by common physical responses in all subjects: the movement of the optic nerve, the dilation of the pupil, the squint of the eyelid, the craning of the neck to see up close. However small, however imperceptible, these physical sensations are all still movements; indeed, they are movements repeated by all seeing subjects. My point is that these imperceptible modes of attention are consistently engaged in the act of viewing photographs. What this suggests is that taking account of the affective level of perception changes our traditional understandings of interpretation; indeed, even if a photograph fails to move us emotionally, it certainly moves us physically, though we may not be conscious of it.Drawing from Mitchell and Deleuze, then, we can say that a photograph’s “insolent, poignant stasis” makes no sense. A photograph is constantly animated not just by the potentials inherent in its enframed subjects and objects, but more importantly, in the acts of perception undertaken by viewers. Certainly some photographs move us emotionally – to tears, to laughter, to rage – and indeed, this emotional terrain is where Barthes and Sontag offer important insights. My point is that all photographs, no matter what they depict, move us physically through the act of perception. If we take Mitchell’s question seriously and extend agency to the photograph, then it is in the affective register that we can discern a more relational encounter between subjects and objects because both are in a constant state of mobility.Ambivalence and ParalysisHow might Mitchell’s question apply to Dorsey’s photograph? What does this image want from us? What does it demand from our acts of looking? The dispersed account of agency put forward by Mitchell suggests that the act of looking can never be contained within the subject; indeed, what is produced in each act of looking is some kind of subject-object-world assemblage in which each component is characterised by its potential and actual mobilities. With respect to Dorsey’s image, then, the multiple lines of sight at work in the photograph indicate multiple – and mobile – relationalities. Primarily, there is the relationship between the viewer – any potential viewer – and the photograph. If we follow Mitchell’s line of questioning, however, we need to ask how the photograph itself shapes the emotive and affective experience of visual interpretation – how the photograph’s demand is transmitted to the viewer.Firstly, this demand is channelled through Dorsey’s line of sight that extends through his camera’s viewfinder and into the formal elements of the photograph: the focused POW in the foreground, the blurred figures in the background, the light and shade on the subjects’ clothing and skin, the battle scarred terrain, and the position of these elements within the viewfinder’s frame. As viewers we cannot see Dorsey, but his presence fills – and indeed constitutes – the photograph. Secondly, the photograph’s demand is channelled through the POW’s line of sight that extends to Dorsey (who is both photographer and marine Sergeant), and potentially through his camera to imagined viewers. It is precisely the return gaze of the POW that packs such an affective punch – not because of what it means, but rather because of how it makes us feel emotionally and physically. While a conventional account would understand this affective punch as shocking, stopping or capturing the viewer, I want to argue it does the opposite – it suddenly reveals the fizzing, vibrant mobilities that transmit the picture to us, and us to the picture.There are, I think, important lessons for us in Dorsey’s photograph. It is a powerful antecedent to Judith Butler’s exploration of the Abu Graib images, and her repetition of Sontag’s question of “whether the tortured can and do look back, and what do they see when they look at us” (966). The POW’s gaze provides an answer to the first part of this question – they certainly do look back. But as to what they see when they look back at us, that question can only be answered if we redistribute both agency and mobility into the photograph to empower and mobilize the tortured, the abject, and the objectified.That leaves us with Sontag’s much more vexing question of what we do after we look at photographs. As Butler explains, Sontag has denounced the photograph “precisely because it enrages without directing the rage, and so excites our moral sentiments at the same time that it confirms our political paralysis” (966). This sets up an important challenge for us: in refusing conventional understandings of photography as a still visual art, how can we use more dispersed accounts of agency and mobility to work through the political paralysis that Sontag identifies. AcknowledgementsPaul Dorsey’s photograph of the Japanese POW is # 80-G-475166 in the NAPU archive, and is reproduced here courtesy of the United States National Archives.ReferencesAdorno, Theodore. Prisms. Cambridge: MIT P, 1997.Bachner, Evan. Men of WWII: Fighting Men at Ease. New York: Harry N. Abrams, 2007.———. At Ease: Navy Men of WWII. New York: Harry N. Abrams, 2004.Barthes, Roland. Camera Lucida. London: Vintage, 2000.Benjamin, Walter. “On the Theory of Knowledge, Theory of Progress.” In The Arcardes Project. Trans. Howard Eiland and Kevin McLaughlin. Cambridge: Harvard U P, 1999. 456-488.Bogue, Ronald. Deleuze on Music, Painting and the Arts. London: Routledge, 2003.Buck-Morss, Susan. The Dialectics of Seeing: Walter Benjamin and the Arcades Project. Cambridge: MIT P, 1997.Butler, Judith. “Torture and the Ethics of Photography.” Environment and Planning D: Society and Space 25.6 (2007): 951-66.Deleuze, Gilles. Francis Bacon: The Logic of Sensation. Trans. Daniel W. Smith. London: Continuum, 2003.Deleuze, Gilles and Felix Guattari. What is Philosophy? Trans. Hugh Tomlinson and Graham Burchill. New York: Columbia U P, 1994.Lisle, Debbie. “Benevolent Patriotism: Art, Dissent and The American Effect.” Security Dialogue 38.2 (2007): 233-50.Mitchell, William.J.T. What Do Pictures Want? The Lives and Loves of Images. Chicago: U of Chicago P, 2004.Perez, Gilberto. “Atget’s Stillness.” The Hudson Review 36.2 (1983): 328-37. Philips, Christopher. Steichen at War. New York: Harry N. Abrams, 1981.Sontag, Susan. Regarding the Pain of Others. London: Penguin, 2004.———. On Photography. London: Penguin, 1971Steichen, Edward. U.S. Navy War Photographs. New York: U.S. Camera, 1945.

IntroductionThe Internet (especially in the so-called Web 2.0 phase), digital media and file-sharing networks have thrust copyright law under public scrutiny, provoking discourses questioning what is fair in the digital age. Accessible hardware and software has led to prosumerism – creativity blending media consumption with media production to create new works that are freely disseminated online via popular video-sharing Web sites such as YouTube or genre specific music sites like GYBO (“Get Your Bootleg On”) amongst many others. The term “prosumer” is older than the Web, and the conceptual convergence of producer and consumer roles is certainly not new, for “at electric speeds the consumer becomes producer as the public becomes participant role player” (McLuhan 4). Similarly, Toffler’s “Third Wave” challenges “old power relationships” and promises to “heal the historic breach between producer and consumer, giving rise to the ‘prosumer’ economics” (27). Prosumption blurs the traditionally separate consumer and producer creating a new creative era of mass customisation of artefacts culled from the (copyrighted) media landscape (Tapscott 62-3). Simultaneously, corporate interests dependent upon the protections provided by copyright law lobby for augmented rights and actively defend their intellectual property through law suits, takedown notices and technological reinforcement. Despite a lack demonstrable economic harm in many cases, the propertarian approach is winning and frequently leading to absurd results (Collins).The balance between private and public interests in creative works is facilitated by the doctrine of fair use (as codified in the United States Copyright Act 1976, section 107). The majority of copyright laws contain “fair” exceptions to claims of infringement, but fair use is characterised by a flexible, open-ended approach that allows the law to flex with the times. Until recently the defence was unique to the U.S., but on 2 January Israel amended its copyright laws to include a fair use defence. (For an overview of the new Israeli fair use exception, see Efroni.) Despite its flexibility, fair use has been systematically eroded by ever encroaching copyrights. This paper argues that copyright enforcement has spun out of control and the raison d’être of the law has shifted from being “an engine of free expression” (Harper & Row, Publishers, Inc. v. Nation Enterprises 471 U.S. 539, 558 (1985)) towards a “legal regime for intellectual property that increasingly looks like the law of real property, or more properly an idealized construct of that law, one in which courts seeks out and punish virtually any use of an intellectual property right by another” (Lemley 1032). Although the copyright landscape appears bleak, two recent cases suggest that fair use has not fallen by the wayside and may well recover. This paper situates fair use as an essential legal and cultural mechanism for optimising creative expression.A Brief History of CopyrightThe law of copyright extends back to eighteenth century England when the Statute of Anne (1710) was enacted. Whilst the length of this paper precludes an in depth analysis of the law and its export to the U.S., it is important to stress the goals of copyright. “Copyright in the American tradition was not meant to be a “property right” as the public generally understands property. It was originally a narrow federal policy that granted a limited trade monopoly in exchange for universal use and access” (Vaidhyanathan 11). Copyright was designed as a right limited in scope and duration to ensure that culturally important creative works were not the victims of monopolies and were free (as later mandated in the U.S. Constitution) “to promote the progress.” During the 18th century English copyright discourse Lord Camden warned against propertarian approaches lest “all our learning will be locked up in the hands of the Tonsons and the Lintons of the age, who will set what price upon it their avarice chooses to demand, till the public become as much their slaves, as their own hackney compilers are” (Donaldson v. Becket 17 Cobbett Parliamentary History, col. 1000). Camden’s sentiments found favour in subsequent years with members of the North American judiciary reiterating that copyright was a limited right in the interests of society—the law’s primary beneficiary (see for example, Wheaton v. Peters 33 US 591 [1834]; Fox Film Corporation v. Doyal 286 US 123 [1932]; US v. Paramount Pictures 334 US 131 [1948]; Mazer v. Stein 347 US 201, 219 [1954]; Twentieth Century Music Corp. v. Aitken 422 U.S. 151 [1975]; Aronson v. Quick Point Pencil Co. 440 US 257 [1979]; Dowling v. United States 473 US 207 [1985]; Harper & Row, Publishers, Inc. v. Nation Enterprises 471 U.S. 539 [1985]; Luther R. Campbell a.k.a. Luke Skyywalker, et al. v. Acuff-Rose Music, Inc. 510 U.S 569 [1994]). Putting the “Fair” in Fair UseIn Folsom v. Marsh 9 F. Cas. 342 (C.C.D. Mass. 1841) (No. 4,901) Justice Storey formulated the modern shape of fair use from a wealth of case law extending back to 1740 and across the Atlantic. Over the course of one hundred years the English judiciary developed a relatively cohesive set of principles governing the use of a first author’s work by a subsequent author without consent. Storey’s synthesis of these principles proved so comprehensive that later English courts would look to his decision for guidance (Scott v. Stanford L.R. 3 Eq. 718, 722 (1867)). Patry explains fair use as integral to the social utility of copyright to “encourage. . . learned men to compose and write useful books” by allowing a second author to use, under certain circumstances, a portion of a prior author’s work, where the second author would himself produce a work promoting the goals of copyright (Patry 4-5).Fair use is a safety valve on copyright law to prevent oppressive monopolies, but some scholars suggest that fair use is less a defence and more a right that subordinates copyrights. Lange and Lange Anderson argue that the doctrine is not fundamentally about copyright or a system of property, but is rather concerned with the recognition of the public domain and its preservation from the ever encroaching advances of copyright (2001). Fair use should not be understood as subordinate to the exclusive rights of copyright owners. Rather, as Lange and Lange Anderson claim, the doctrine should stand in the superior position: the complete spectrum of ownership through copyright can only be determined pursuant to a consideration of what is required by fair use (Lange and Lange Anderson 19). The language of section 107 suggests that fair use is not subordinate to the bundle of rights enjoyed by copyright ownership: “Notwithstanding the provisions of sections 106 and 106A, the fair use of a copyrighted work . . . is not an infringement of copyright” (Copyright Act 1976, s.107). Fair use is not merely about the marketplace for copyright works; it is concerned with what Weinreb refers to as “a community’s established practices and understandings” (1151-2). This argument boldly suggests that judicial application of fair use has consistently erred through subordinating the doctrine to copyright and considering simply the effect of the appropriation on the market place for the original work.The emphasis on economic factors has led courts to sympathise with copyright owners leading to a propertarian or Blackstonian approach to copyright (Collins; Travis) propagating the myth that any use of copyrighted materials must be licensed. Law and media reports alike are potted with examples. For example, in Bridgeport Music, Inc., et al v. Dimension Films et al 383 F. 3d 400 (6th Cir. 2004) a Sixth Circuit Court of Appeals held that the transformative use of a three-note guitar sample infringed copyrights and that musicians must obtain licence from copyright owners for every appropriated audio fragment regardless of duration or recognisability. Similarly, in 2006 Christopher Knight self-produced a one-minute television advertisement to support his campaign to be elected to the board of education for Rockingham County, North Carolina. As a fan of Star Wars, Knight used a makeshift Death Star and lightsaber in his clip, capitalising on the imagery of the Jedi Knight opposing the oppressive regime of the Empire to protect the people. According to an interview in The Register the advertisement was well received by local audiences prompting Knight to upload it to his YouTube channel. Several months later, Knight’s clip appeared on Web Junk 2.0, a cable show broadcast by VH1, a channel owned by media conglomerate Viacom. Although his permission was not sought, Knight was pleased with the exposure, after all “how often does a local school board ad wind up on VH1?” (Metz). Uploading the segment of Web Junk 2.0 featuring the advertisement to YouTube, however, led Viacom to quickly issue a take-down notice citing copyright infringement. Knight expressed his confusion at the apparent unfairness of the situation: “Viacom says that I can’t use my clip showing my commercial, claiming copy infringement? As we say in the South, that’s ass-backwards” (Metz).The current state of copyright law is, as Patry says, “depressing”:We are well past the healthy dose stage and into the serious illness stage ... things are getting worse, not better. Copyright law has abandoned its reason for being: to encourage learning and the creation of new works. Instead, its principal functions now are to preserve existing failed business models, to suppress new business models and technologies, and to obtain, if possible, enormous windfall profits from activity that not only causes no harm, but which is beneficial to copyright owners. Like Humpty-Dumpty, the copyright law we used to know can never be put back together.The erosion of fair use by encroaching private interests represented by copyrights has led to strong critiques leveled at the judiciary and legislators by Lessig, McLeod and Vaidhyanathan. “Free culture” proponents warn that an overly strict copyright regime unbalanced by an equally prevalent fair use doctrine is dangerous to creativity, innovation, culture and democracy. After all, “few, if any, things ... are strictly original throughout. Every book in literature, science and art, borrows, and must necessarily borrow, and use much which was well known and used before. No man creates a new language for himself, at least if he be a wise man, in writing a book. He contents himself with the use of language already known and used and understood by others” (Emerson v. Davis, 8 F. Cas. 615, 619 (No. 4,436) (CCD Mass. 1845), qted in Campbell v. Acuff-Rose, 62 U.S.L.W. at 4171 (1994)). The rise of the Web 2.0 phase with its emphasis on end-user created content has led to an unrelenting wave of creativity, and much of it incorporates or “mashes up” copyright material. As Negativland observes, free appropriation is “inevitable when a population bombarded with electronic media meets the hardware [and software] that encourages them to capture it” and creatively express themselves through appropriated media forms (251). The current state of copyright and fair use is bleak, but not beyond recovery. Two recent cases suggest a resurgence of the ideology underpinning the doctrine of fair use and the role played by copyright.Let’s Go CrazyIn “Let’s Go Crazy #1” on YouTube, Holden Lenz (then eighteen months old) is caught bopping to a barely recognizable recording of Prince’s “Let’s Go Crazy” in his mother’s Pennsylvanian kitchen. The twenty-nine second long video was viewed a mere twenty-eight times by family and friends before Stephanie Lenz received an email from YouTube informing her of its compliance with a Digital Millennium Copyright Act (DMCA) take-down notice issued by Universal, copyright owners of Prince’s recording (McDonald). Lenz has since filed a counterclaim against Universal and YouTube has reinstated the video. Ironically, the media exposure surrounding Lenz’s situation has led to the video being viewed 633,560 times at the time of writing. Comments associated with the video indicate a less than reverential opinion of Prince and Universal and support the fairness of using the song. On 8 Aug. 2008 a Californian District Court denied Universal’s motion to dismiss Lenz’s counterclaim. The question at the centre of the court judgment was whether copyright owners should consider “the fair use doctrine in formulating a good faith belief that use of the material in the manner complained of is not authorized by the copyright owner, its agent, or the law.” The court ultimately found in favour of Lenz and also reaffirmed the position of fair use in relation to copyright. Universal rested its argument on two key points. First, that copyright owners cannot be expected to consider fair use prior to issuing takedown notices because fair use is a defence, invoked after the act rather than a use authorized by the copyright owner or the law. Second, because the DMCA does not mention fair use, then there should be no requirement to consider it, or at the very least, it should not be considered until it is raised in legal defence.In rejecting both arguments the court accepted Lenz’s argument that fair use is an authorised use of copyrighted materials because the doctrine of fair use is embedded into the Copyright Act 1976. The court substantiated the point by emphasising the language of section 107. Although fair use is absent from the DMCA, the court reiterated that it is part of the Copyright Act and that “notwithstanding the provisions of sections 106 and 106A” a fair use “is not an infringement of copyright” (s.107, Copyright Act 1976). Overzealous rights holders frequently abuse the DMCA as a means to quash all use of copyrighted materials without considering fair use. This decision reaffirms that fair use “should not be considered a bizarre, occasionally tolerated departure from the grand conception of the copyright design” but something that it is integral to the constitution of copyright law and essential in ensuring that copyright’s goals can be fulfilled (Leval 1100). Unlicensed musical sampling has never fared well in the courtroom. Three decades of rejection and admonishment by judges culminated in Bridgeport Music, Inc., et al v. Dimension Films et al 383 F. 3d 400 (6th Cir. 2004): “Get a license or do not sample. We do not see this stifling creativity in any significant way” was the ruling on an action brought against an unlicensed use of a three-note guitar sample under section 114, an audio piracy provision. The Bridgeport decision sounded a death knell for unlicensed sampling, ensuring that only artists with sufficient capital to pay the piper could legitimately be creative with the wealth of recorded music available. The cost of licensing samples can often outweigh the creative merit of the act itself as discussed by McLeod (86) and Beaujon (25). In August 2008 the Supreme Court of New York heard EMI v. Premise Media in which EMI sought an injunction against an unlicensed fifteen second excerpt of John Lennon’s “Imagine” featured in Expelled: No Intelligence Allowed, a controversial documentary canvassing alleged chilling of intelligent design proponents in academic circles. (The family of John Lennon and EMI had previously failed to persuade a Manhattan federal court in a similar action.) The court upheld Premise Media’s arguments for fair use and rejected the Bridgeport approach on which EMI had rested its entire complaint. Justice Lowe criticised the Bridgeport court for its failure to examine the legislative intent of section 114 suggesting that courts should look to the black letter of the law rather than blindly accept propertarian arguments. This decision is of particular importance because it establishes that fair use applies to unlicensed use of sound recordings and re-establishes de minimis use.ConclusionThis paper was partly inspired by the final entry on eminent copyright scholar William Patry’s personal copyright law blog (1 Aug. 2008). A copyright lawyer for over 25 years, Patry articulated his belief that copyright law has swung too far away from its initial objectives and that balance could never be restored. The two cases presented in this paper demonstrate that fair use – and therefore balance – can be recovered in copyright. The federal Supreme Court and lower courts have stressed that copyright was intended to promote creativity and have upheld the fair doctrine, but in order for the balance to exist in copyright law, cases must come before the courts; copyright myth must be challenged. As McLeod states, “the real-world problems occur when institutions that actually have the resources to defend themselves against unwarranted or frivolous lawsuits choose to take the safe route, thus eroding fair use”(146-7). ReferencesBeaujon, Andrew. “It’s Not the Beat, It’s the Mocean.” CMJ New Music Monthly. April 1999.Collins, Steve. “Good Copy, Bad Copy: Covers, Sampling and Copyright.” M/C Journal 8.3 (2005). 26 Aug. 2008 ‹http://journal.media-culture.org.au/0507/02-collins.php›.———. “‘Property Talk’ and the Revival of Blackstonian Copyright.” M/C Journal 9.4 (2006). 26 Aug. 2008 ‹http://journal.media-culture.org.au/0609/5-collins.php›.Donaldson v. Becket 17 Cobbett Parliamentary History, col. 953.Efroni, Zohar. “Israel’s Fair Use.” The Center for Internet and Society (2008). 26 Aug. 2008 ‹http://cyberlaw.stanford.edu/node/5670›.Lange, David, and Jennifer Lange Anderson. “Copyright, Fair Use and Transformative Critical Appropriation.” Conference on the Public Domain, Duke Law School. 2001. 26 Aug. 2008 ‹http://www.law.duke.edu/pd/papers/langeand.pdf›.Lemley, Mark. “Property, Intellectual Property, and Free Riding.” Texas Law Review 83 (2005): 1031.Lessig, Lawrence. The Future of Ideas. New York: Random House, 2001.———. Free Culture. New York: Penguin, 2004.Leval, Pierre. “Toward a Fair Use Standard.” Harvard Law Review 103 (1990): 1105.McDonald, Heather. “Holden Lenz, 18 Months, versus Prince and Universal Music Group.” About.com: Music Careers 2007. 26 Aug. 2008 ‹http://musicians.about.com/b/2007/10/27/holden-lenz-18-months-versus-prince-and-universal-music-group.htm›.McLeod, Kembrew. “How Copyright Law Changed Hip Hop: An interview with Public Enemy’s Chuck D and Hank Shocklee.” Stay Free 2002. 26 Aug. 2008 ‹http://www.stayfreemagazine.org/archives/20/public_enemy.html›.———. Freedom of Expression: Overzealous Copyright Bozos and Other Enemies of Creativity. United States: Doubleday, 2005.McLuhan, Marshall, and Barrington Nevitt. Take Today: The Executive as Dropout. Ontario: Longman Canada, 1972.Metz, Cade. “Viacom Slaps YouTuber for Behaving like Viacom.” The Register 2007. 26 Aug. 2008 ‹http://www.theregister.co.uk/2007/08/30/viacom_slaps_pol/›.Negativland, ed. Fair Use: The Story of the Letter U and the Numeral 2. Concord: Seeland, 1995.Patry, William. The Fair Use Privilege in Copyright Law. Washington DC: Bureau of National Affairs, 1985.———. “End of the Blog.” The Patry Copyright Blog. 1 Aug. 2008. 27 Aug. 2008 ‹http://williampatry.blogspot.com/2008/08/end-of-blog.html›.Tapscott, Don. The Digital Economy: Promise and Peril in the Age of Networked Intelligence. New York: McGraw Hill, 1996.Toffler, Alvin. The Third Wave. London, Glasgow, Sydney, Auckland. Toronto, Johannesburg: William Collins, 1980.Travis, Hannibal. “Pirates of the Information Infrastructure: Blackstonian Copyright and the First Amendment.” Berkeley Technology Law Journal, Vol. 15 (2000), No. 777.Vaidhyanathan, Siva. Copyrights and Copywrongs: The Rise of Intellectual Property and How It Threatens Creativity. New York; London: New York UP, 2003.

It seems not insignificant that the cult film Donnie Darko is set in the final stages of the Bush-Dukakis election campaign, which had the twin effects of inaugurating the Bush presidential dynasty and making “liberal” an insurmountably derogatory term in American politics. Donnie’s gift of seeing into the future is, at least superficially, a reaction to his medication for “emotional problems”. But the count-down to his apocalyptic date with a giant bunny-rabbit also coincides with the demise of any remaining hope for a certain kind of progressive Left politics. With the options for escaping a conservative small town life fast disappearing, an impenetrable theory of time-travel appears to offer a plausible reprieve from Donnie’s destiny. As we learn very early in the movie, however, even time-travel cannot offer salvation: Donnie, like a particular idea of America, is doomed. Strangely representative of cultural studies’ theoretical preoccupations, Donnie’s character is unavoidably implicated in an omnipresent therapeutic culture while also demonstrating good taste in 80s music, an attraction to mischief and a fitful enthusiasm for saving the world. In the context of this editorial, the film acts as a useful retrospective archive of the moment when “affect” came to wide attention as the key site for politics in the United States. Donnie Darko documents the rise and spectacular fall of Jim Cunningham (Patrick Swayze), a charismatic motivational speaker and incidental kiddy-porn ringleader who makes a fortune with his book, Attitudinal Beliefs. Cunningham’s converts find liberation by freeing themselves from their own fears, for according to his paradigm, there are only two features of the “energy spectrum”: fear and love. The trick to a successful life – and good grades – is to choose the “Right-eous” path of the latter (Gregg and Fuller). But as the film develops, the audience slowly comes to realise that no one will avoid the truly terrifying fate that is Grandma Death’s secret: everyone dies alone. Donnie Darko encapsulates the overwhelming nature of adolescent angst which gravitates between the “indifference of terror and boredom” and which Lawrence Grossberg has claimed to be “the most powerful and pervasive affective relations in everyday life” (184). Donnie and his peers aren’t just subject to the petty tyrannies of high-school; the film’s plot allegorises a much wider cultural shift. As Grossberg argued extensively throughout the 1990s, the strategy of new conservatives has been to conduct a political agenda at the level of affect, or what today we might recognise as “the battle for hearts and minds”. It succeeds by colonising the very mood, imagination and hope of a citizenry. When Karen Pomeroy (Drew Barrymore) is fired as English teacher at Donnie’s school – the result of a moral values campaign against a prescribed textbook – she says of the students: “We are losing them to apathy. They are slipping away”. Karen conveys despair and anger at this prospect, only to be met with the headmaster’s rebuke: “I am sorry that you have failed”. Here the apparently naïve optimism of a brilliant teacher is subject to the same indignant script her students face: individualised torment for a structurally ingrained lack of hope. Grossberg has consistently urged that cultural studies intellectuals recognise scenarios like these as the perniciously mundane locations where the fight for the future is waged: When the very possibility of political struggle is being erased – not because the scene of politics (or the public sphere) has disappeared in some postmodern apocalypse, but because there is an active attempt to use popular discourses to restructure the possibilities of everyday life – the political intellectual has no choice but to enter into the struggle over affect in order to articulate new ways of caring. (23) This issue of M/C Journal reveals some of the many ways this objective continues to be thwarted in the current political climate and in contexts which veer to varying degrees from the mainstream political situation in the United States. In the lead article for the issue, Shane McGrath makes the point that the politics of compassion are far from straightforward in an era of “compassionate conservatism” but that they are noticeably straight (see also Berlant). One of the most important distinctions he asks us to make is to “recognise and affirm feelings of compassion while questioning the politics that seem to emanate from those feelings”. The essay that follows is a helpful explanation of the theoretical legacies behind “Feeling, Emotion and Affect”. Eric Shouse provides an introduction to the vocabulary that many writers for this issue share and in some cases challenge. “The importance of affect”, Shouse claims, is that “in many cases the message consciously received may be of less import to the receiver of that message than his or her non-conscious affective resonance with the source of the message”. This is precisely the difficulty of forming any rational model of political opposition to apparently personable leaders like Bush, or concertedly “ordinary” leaders like John Howard: a diverse population will often interpret a manifest message through a quite different set of unconscious criteria. Anne Aly and Mark Balnaves offer an example of this kind of affective resonance in their article, “The Atmosfear of Terror”. Chilling riots around Sydney’s southern beaches in the week of this issue’s production lend added pertinence to their reading which argues that attitudes towards Muslims in Australia are “less to do with the actual threat of a terrorist attack on Australian soil and more to do with….reprisal for the terrorist attacks” that have already occurred elsewhere. Describing a quite different and highly intimate experience of fear is Lessa Bonniface, Lelia Green and Maurice Swanson’s essay documenting their work developing HeartNET, a Website devoted to discussion amongst heart patients. This collaborative project is part of an Australian Research Council linkage grant and illustrates how cultural theory can be tested and extended in productive partnerships with the wider community. Megan Watkins’s eloquent essay on the affects of classroom practice shares a similar attention to corporeality in the way that it highlights the neglected bodily dimensions of learning and motivation, while Glen Fuller’s “The Getaway” offers a quite different example of the ways that our bodies can surprise us by betraying disciplines we may not have consciously registered. Two further essays by Beth Seaton and Margaret Hair have the specific purpose of drawing attention to affective relations otherwise suppressed in the landscapes around us, reflecting upon the ethics of acknowledging past and present trauma. The issue then embarks on a series of exciting new approaches to popular media, in Anna Gibbs’s article on the hypnotic properties of television, Leanne Downing’s introduction to the politics of “eater-tainment” accompanying block-buster films, and finally, Gregory Seigworth’s affirming reading of indie darling, Sufjan Stevens. In a fitting gesture given the imperatives Grossberg sets out, Seigworth considers the significance of Stevens’ live show in terms of an “affect of corn” that he submits as one humble exercise that might help to “redeem a future for the present”. In the amount of time since the issue’s conception “affect” has moved from being regarded as something that “cultural studies has always been crap at” (Noble) to “the new cutting edge” (Hemmings) while for some it has become “that word I never want to hear again” (Sofoulis). As Elspeth Probyn notes in the contribution that closes the issue, witnessing a cherished theoretical interest become fashionable can be bemusing and disabling – what I hope these essays demonstrate is that fashion need not relinquish usefulness. This issue of M/C Journal involved some tough editorial decisions due to a remarkably high number of submissions. I thank all of the writers who offered work for consideration as well as those who responded so enthusiastically to my invitation. Thanks also to the referees who gave their time and expertise and the correspondents whose patience was doubtlessly tested in the finishing stages. I am particularly indebted to Laura Marshall and Neysa Ellison-Stone for their excellent and speedy copy-editing. Finally, the stunning cover image for this M/C Journal is “Collage” by Jane Simon with stills from Undiegate, a Super-8 film by Marian Prickett and Jane Simon (Melbourne, 2002). Its rich texture, exciting juxtaposition and overriding implication of possibility couldn’t have been more fitting my hopes for this issue. References Berlant, Lauren. “Introduction: Compassion (and Withholding).” Compassion: The Culture and Politics of an Emotion. Ed. Lauren Berlant. Essays from the English Institute. London: New York, 2004. Donnie Darko. [motion picture] Directed by R. Kelly, 2001. Gregg, Melissa and Glen Fuller. “Where Is the Law in ‘Unlawful Combatant’? Resisting the Refrain of the Right-eous.” Cultural Studies Review 11.2 (2005): 147-59. Grossberg, Lawrence. Dancing in Spite of Myself: Essays on Popular Culture. Durham: Duke UP, 1997. Hemmings, Clare. “Invoking Affect: Cultural Theory and the Ontological Turn.” Cultural Studies 19.5 (2005): 548-67. Noble, Greg. “What Cultural Studies Is Crap At.” Cultural Studies Association of Australasia Newsletter October, 2004. Sofoulis, Zoe. Comment at Culture Fix: The Cultural Studies Association of Australasia Annual Conference, University of Technology, Sydney, November 2005. Citation reference for this article MLA Style Gregg, Melissa. "Affect." M/C Journal 8.6 (2005). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0512/01-editorial.php>. APA Style Gregg, M. (Dec. 2005) "Affect," M/C Journal, 8(6). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0512/01-editorial.php>.

IntroductionDespite claims that the importance of distance has been reduced due to technological and communications improvements (Cairncross; Friedman; O’Brien), the ‘power of place’ still resonates, often intensifying the role of geography (Christopherson et al.; Morgan; Pratt; Scott and Storper). Within the film industry, there has been a decentralisation of production from Hollywood, but there remains a spatial logic which has preferenced particular centres, such as Toronto, Vancouver, Sydney and Prague often led by a combination of incentives (Christopherson and Storper; Goldsmith and O’Regan; Goldsmith et al.; Miller et al.; Mould). The emergence of high end television, television programming for which the production budget is more than £1 million per television hour, has presented new opportunities for screen hubs sharing a very similar value chain to the film industry (OlsbergSPI with Nordicity).In recent years, interventions have proliferated with the aim of capitalising on the decentralisation of certain activities in order to attract international screen industries production and embed it within local hubs. Tools for building capacity and expertise have proliferated, including support for studio complex facilities, infrastructural investments, tax breaks and other economic incentives (Cucco; Goldsmith and O’Regan; Jensen; Goldsmith et al.; McDonald; Miller et al.; Mould). Yet experience tells us that these will not succeed everywhere. There is a need for a better understanding of both the capacity for places to build a distinctive and competitive advantage within a highly globalised landscape and the relative merits of alternative interventions designed to generate a sustainable production base.This article first sets out the rationale for the appetite identified in the screen industries for co-location, or clustering and concentration in a tightly drawn physical area, in global hubs of production. It goes on to explore the latest trends of decentralisation and examines the upturn in interventions aimed at attracting mobile screen industries capital and labour. Finally it introduces the Scottish screen industries and explores some of the ways in which Scotland has sought to position itself as a recipient of screen industries activity. The paper identifies some key gaps in infrastructure, most notably a studio, and calls for closer examination of the essential ingredients of, and possible interventions needed for, a vibrant and sustainable industry.A Compulsion for ProximityIt has been argued that particular spatial and place-based factors are central to the development and organisation of the screen industries. The film and television sector, the particular focus of this article, exhibit an extraordinarily high degree of spatial agglomeration, especially favouring centres with global status. It is worth noting that the computer games sector, not explored in this article, slightly diverges from this trend displaying more spatial patterns of decentralisation (Vallance), although key physical hubs of activity have been identified (Champion). Creative products often possess a cachet that is directly associated with their point of origin, for example fashion from Paris, films from Hollywood and country music from Nashville – although it can also be acknowledged that these are often strategic commercial constructions (Pecknold). The place of production represents a unique component of the final product as well as an authentication of substantive and symbolic quality (Scott, “Creative cities”). Place can act as part of a brand or image for creative industries, often reinforcing the advantage of being based in particular centres of production.Very localised historical, cultural, social and physical factors may also influence the success of creative production in particular places. Place-based factors relating to the built environment, including cheap space, public-sector support framework, connectivity, local identity, institutional environment and availability of amenities, are seen as possible influences in the locational choices of creative industry firms (see, for example, Drake; Helbrecht; Hutton; Leadbeater and Oakley; Markusen).Employment trends are notoriously difficult to measure in the screen industries (Christopherson, “Hollywood in decline?”), but the sector does contain large numbers of very small firms and freelancers. This allows them to be flexible but poses certain problems that can be somewhat offset by co-location. The findings of Antcliff et al.’s study of workers in the audiovisual industry in the UK suggested that individuals sought to reconstruct stable employment relations through their involvement in and use of networks. The trust and reciprocity engendered by stable networks, built up over time, were used to offset the risk associated with the erosion of stable employment. These findings are echoed by a study of TV content production in two media regions in Germany by Sydow and Staber who found that, although firms come together to work on particular projects, typically their business relations extend for a much longer period than this. Commonly, firms and individuals who have worked together previously will reassemble for further project work aided by their past experiences and expectations.Co-location allows the development of shared structures: language, technical attitudes, interpretative schemes and ‘communities of practice’ (Bathelt, et al.). Grabher describes this process as ‘hanging out’. Deep local pools of creative and skilled labour are advantageous both to firms and employees (Reimer et al.) by allowing flexibility, developing networks and offsetting risk (Banks et al.; Scott, “Global City Regions”). For example in Cook and Pandit’s study comparing the broadcasting industry in three city-regions, London was found to be hugely advantaged by its unrivalled talent pool, high financial rewards and prestigious projects. As Barnes and Hutton assert in relation to the wider creative industries, “if place matters, it matters most to them” (1251). This is certainly true for the screen industries and their spatial logic points towards a compulsion for proximity in large global hubs.Decentralisation and ‘Sticky’ PlacesDespite the attraction of global production hubs, there has been a decentralisation of screen industries from key centres, starting with the film industry and the vertical disintegration of Hollywood studios (Christopherson and Storper). There are instances of ‘runaway production’ from the 1920s onwards with around 40 per cent of all features being accounted for by offshore production in 1960 (Miller et al., 133). This trend has been increasing significantly in the last 20 years, leading to the genesis of new hubs of screen activity such as Toronto, Vancouver, Sydney and Prague (Christopherson, “Project work in context”; Goldsmith et al.; Mould; Miller et al.; Szczepanik). This development has been prompted by a multiplicity of reasons including favourable currency value differentials and economic incentives. Subsidies and tax breaks have been offered to secure international productions with most countries demanding that, in order to qualify for tax relief, productions have to spend a certain amount of their budget within the local economy, employ local crew and use domestic creative talent (Hill). Extensive infrastructure has been developed including studio complexes to attempt to lure productions with the advantage of a full service offering (Goldsmith and O’Regan).Internationally, Canada has been the greatest beneficiary of ‘runaway production’ with a state-led enactment of generous film incentives since the late 1990s (McDonald). Vancouver and Toronto are the busiest locations for North American Screen production after Los Angeles and New York, due to exchange rates and tax rebates on labour costs (Miller et al., 141). 80% of Vancouver’s production is attributable to runaway production (Jensen, 27) and the city is considered by some to have crossed a threshold as:It now possesses sufficient depth and breadth of talent to undertake the full array of pre-production, production and post-production services for the delivery of major motion pictures and TV programmes. (Barnes and Coe, 19)Similarly, Toronto is considered to have established a “comprehensive set of horizontal and vertical media capabilities” to ensure its status as a “full function media centre” (Davis, 98). These cities have successfully engaged in entrepreneurial activity to attract production (Christopherson, “Project Work in Context”) and in Vancouver the proactive role of provincial government and labour unions are, in part, credited with its success (Barnes and Coe). Studio-complex infrastructure has also been used to lure global productions, with Toronto, Melbourne and Sydney all being seen as key examples of where such developments have been used as a strategic priority to take local production capacity to the next level (Goldsmith and O’Regan).Studies which provide a historiography of the development of screen-industry hubs emphasise a complex interplay of social, cultural and physical conditions. In the complex and global flows of the screen industries, ‘sticky’ hubs have emerged with the ability to attract and retain capital and skilled labour. Despite being principally organised to attract international production, most studio complexes, especially those outside of global centres need to have a strong relationship to local or national film and television production to ensure the sustainability and depth of the labour pool (Goldsmith and O’Regan, 2003). Many have a broadcaster on site as well as a range of companies with a media orientation and training facilities (Goldsmith and O’Regan, 2003; Picard, 2008). The emergence of film studio complexes in the Australian Gold Coast and Vancouver was accompanied by an increasing role for television production and this multi-purpose nature was important for the continuity of production.Fostering a strong community of below the line workers, such as set designers, locations managers, make-up artists and props manufacturers, can also be a clear advantage in attracting international productions. For example at Cinecitta in Italy, the expertise of set designers and experienced crews in the Barrandov Studios of Prague are regarded as major selling points of the studio complexes there (Goldsmith and O’Regan; Miller et al.; Szczepanik). Natural and built environments are also considered very important for film and television firms and it is a useful advantage for capturing international production when cities can double for other locations as in the cases of Toronto, Vancouver, Prague for example (Evans; Goldsmith and O’Regan; Szczepanik). Toronto, for instance, has doubled for New York in over 100 films and with regard to television Due South’s (1994-1998) use of Toronto as Chicago was estimated to have saved 40 per cent in costs (Miller et al., 141).The Scottish Screen Industries Within mobile flows of capital and labour, Scotland has sought to position itself as a recipient of screen industries activity through multiple interventions, including investment in institutional frameworks, direct and indirect economic subsidies and the development of physical infrastructure. Traditionally creative industry activity in the UK has been concentrated in London and the South East which together account for 43% of the creative economy workforce (Bakhshi et al.). In order, in part to redress this imbalance and more generally to encourage the attraction and retention of international production a range of policies have been introduced focused on the screen industries. A revised Film Tax Relief was introduced in 2007 to encourage inward investment and prevent offshoring of indigenous production, and this has since been extended to high-end television, animation and children’s programming. Broadcasting has also experienced a push for decentralisation led by public funding with a responsibility to be regionally representative. The BBC (“BBC Annual Report and Accounts 2014/15”) is currently exceeding its target of 50% network spend outside London by 2016, with 17% spent in Scotland, Wales and Northern Ireland. Channel 4 has similarly committed to commission at least 9% of its original spend from the nations by 2020. Studios have been also developed across the UK including at Roath Lock (Cardiff), Titanic Studios (Belfast), MedicaCity (Salford) and The Sharp Project (Manchester).The creative industries have been identified as one of seven growth sectors for Scotland by the government (Scottish Government). In 2010, the film and video sector employed 3,500 people and contributed £120 million GVA and £120 million adjusted GVA to the economy and the radio and TV sector employed 3,500 people and contributed £50 million GVA and £400 million adjusted GVA (The Scottish Parliament). Beyond the direct economic benefits of sectors, the on-screen representation of Scotland has been claimed to boost visitor numbers to the country (EKOS) and high profile international film productions have been attracted including Skyfall (2012) and WWZ (2013).Scotland has historically attracted international film and TV productions due to its natural locations (VisitScotland) and on average, between 2009-2014, six big budget films a year used Scottish locations both urban and rural (BOP Consulting, 2014). In all, a total of £20 million was generated by film-making in Glasgow during 2011 (Balkind) with WWZ (2013) and Cloud Atlas (2013), representing Philadelphia and San Francisco respectively, as well as doubling for Edinburgh for the recent acclaimed Scottish films Filth (2013) and Sunshine on Leith (2013). Sanson (80) asserts that the use of the city as a site for international productions not only brings in direct revenue from production money but also promotes the city as a “fashionable place to live, work and visit. Creativity makes the city both profitable and ‘cool’”.Nonetheless, issues persist and it has been suggested that Scotland lacks a stable and sustainable film industry, with low indigenous production levels and variable success from year to year in attracting inward investment (BOP Consulting). With regard to crew, problems with an insufficient production base have been identified as an issue in maintaining a pipeline of skills (BOP Consulting). Developing ‘talent’ is a central aspect of the Scottish Government’s Strategy for the Creative Industries, yet there remains the core challenge of retaining skills and encouraging new talent into the industry (BOP Consulting).With regard to film, a lack of substantial funding incentives and the absence of a studio have been identified as a key concern for the sector. For example, within the film industry the majority of inward investment filming in Scotland is location work as it lacks the studio facilities that would enable it to sustain a big-budget production in its entirety (BOP Consulting). The absence of such infrastructure has been seen as contributing to a drain of Scottish talent from these industries to other areas and countries where there is a more vibrant sector (BOP Consulting). The loss of Scottish talent to Northern Ireland was attributed to the longevity of the work being provided by Games of Thrones (2011-) now having completed its six series at the Titanic Studios in Belfast (EKOS) although this may have been stemmed somewhat recently with the attraction of US high-end TV series Outlander (2014-) which has been based at Wardpark in Cumbernauld since 2013.Television, both high-end production and local broadcasting, appears crucial to the sustainability of screen production in Scotland. Outlander has been estimated to contribute to Scotland’s production spend figures reaching a historic high of £45.8 million in 2014 (Creative Scotland ”Creative Scotland Screen Strategy Update”). The arrival of the program has almost doubled production spend in Scotland, offering the chance for increased stability for screen industries workers. Qualifying for UK High-End Television Tax Relief, Outlander has engaged a crew of approximately 300 across props, filming and set build, and cast over 2,000 supporting artist roles from within Scotland and the UK.Long running drama, in particular, offers key opportunities for both those cutting their teeth in the screen industries and also by providing more consistent and longer-term employment to existing workers. BBC television soap River City (2002-) has been identified as a key example of such an opportunity and the programme has been credited with providing a springboard for developing the skills of local actors, writers and production crew (Hibberd). This kind of pipeline of production is critical given the work patterns of the sector. According to Creative Skillset, of the 4,000 people in Scotland are employed in the film and television industries, 40% of television workers are freelance and 90% of film production work in freelance (EKOS).In an attempt to address skills gaps, the Outlander Trainee Placement Scheme has been devised in collaboration with Creative Scotland and Creative Skillset. During filming of Season One, thirty-eight trainees were supported across a range of production and craft roles, followed by a further twenty-five in Season Two. Encouragingly Outlander, and the books it is based on, is set in Scotland so the authenticity of place has played a strong component in the decision to locate production there. Producer David Brown began his career on Bill Forsyth films Gregory’s Girl (1981), Local Hero (1983) and Comfort and Joy (1984) and has a strong existing relationship to Scotland. He has been very vocal in his support for the trainee program, contending that “training is the future of our industry and we at Outlander see the growth of talent and opportunities as part of our mission here in Scotland” (“Outlander fast tracks next generation of skilled screen talent”).ConclusionsThis article has aimed to explore the relationship between place and the screen industries and, taking Scotland as its focus, has outlined a need to more closely examine the ways in which the sector can be supported. Despite the possible gains in terms of building a sustainable industry, the state-led funding of the global screen industries is contested. The use of tax breaks and incentives has been problematised and critiques range from use of public funding to attract footloose media industries to the increasingly zero sum game of competition between competing places (Morawetz; McDonald). In relation to broadcasting, there have been critiques of a ‘lift and shift’ approach to policy in the UK, with TV production companies moving to the nations and regions temporarily to meet the quota and leaving once a production has finished (House of Commons). Further to this, issues have been raised regarding how far such interventions can seed and develop a rich production ecology that offers opportunities for indigenous talent (Christopherson and Rightor).Nonetheless recent success for the screen industries in Scotland can, at least in part, be attributed to interventions including increased decentralisation of broadcasting and the high-end television tax incentives. This article has identified gaps in infrastructure which continue to stymie growth and have led to production drain to other centres. 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Through my last lengthy writing project, it did not take long to I realise I had become obsessed with paths. The proof of it was there in my notebooks, and, most prominently, in the backlog of photographs cluttering the inner workings of my mobile phone. Most of the photographs I took had a couple of things in common: first, the astonishing greenness of the world they were describing; second, the way a road or path or corridor or pavement or trail led off into distance. The greenness was because I was in England, in summer, and mostly in a part of the country where green seems at times the only colour. I am not sure what it was about tailing perspective that caught me.Image 1: a) Undercliffe Cemetery, Bradford; b) Undercliffe Cemetery, Bradfordc) Leeds Road, Otley; d) Shibden Park, Halifax Image 2: a) Runswick Bay; b) St. Mary's Churchyard, Habberleyc) The Habberley Road, to Pontesbury; d) Todmorden, path to Stoodley Pike I was working on a kind of family memoir, tied up in my grandmother’s last days, which were also days I spent marching through towns and countryside I once knew, looking for clues about a place and its past. I had left the north-west of England a decade or so before, and I was grappling with what James Wood calls “homelooseness”, a sensation of exile that even economic migrants like myself encounter. It is a particular kind of “secular homelessness” in which “the ties that might bind one to Home have been loosened” (105-106). Loosened irrevocably, I might add. The kind of wandering which I embarked on is not unique. Wood describes it in himself, and in the work of W.G. Sebald—a writer who, he says, “had an exquisite sense of the varieties of not-belonging” (106).I walked a lot, mostly on paths I used to know. And when, later, I counted up the photographs I had taken of that similar-but-different scene, there were almost 500 of them, none of which I can bring myself to delete. Some were repeated, or nearly so—I had often tried to make sure the path in the frame was centred in the middle of the screen. Most of the pictures were almost entirely miscellaneous, and if it were not for a feature on my phone I could not work out how to turn off (that feature which tracks where each photograph was taken) I would not have much idea of what each picture represented. What’s clear is that there was some lingering significance, some almost-tangible metaphor, in the way I was recording the walking I was doing. This same significance is there, too (in an almost quantifiable way), in the thesis I was working on while I was taking the photographs: I used the word “path” 63 times in the version I handed to examiners, not counting all the times I could have, but chose not to—all the “pavements”, “trails”, “roads”, and “holloways” of it would add up to a number even more substantial. For instance, the word “walk”, or derivatives of it, comes up 115 times. This article is designed to ask why. I aim to focus on that metaphor, on that significance, and unpack the way life writing can intersect with both the journey of a life being lived, and the process of writing down that life (by process of writing I sometimes mean anything but: I mean the process of working towards the writing. Of going, of doing, of talking, of spending, of working, of thinking, of walking). I came, in the thesis, to view certain kinds of prose as a way of imitating the rhythms of the mind, but I think there’s something about that rhythm which associates it with the feet as well. Rebecca Solnit thinks so too, or, at least, that the processes of thinking and walking can wrap around each other, helixed or concatenated. In Wanderlust she says that:the rhythm of walking generates a kind of rhythm of thinking, and the passage through a landscape echoes or stimulates the passage through a series of thoughts. This creates an odd consonance between internal and external passage, one that suggests that the mind is also a landscape of sorts and that walking is one way to traverse it. (5-6)The “odd consonance” Solnit speaks of is a kind of seamlessness between the internal and external; it is something which can be aped on the page. And, in this way, prose can imitate the mind thinking. This way of writing is evident in the digression-filled, wandering, sinuous sentences of W.G. Sebald, and of Marcel Proust as well. I don’t want to entangle myself in the question of whether Proust and Sebald count as life writers here. I used them as models, and, at the very least, I think their prose manipulates the conceits of the autobiographical pact. In fact, Sebald often refused to label his own work; once he called his writing “prose [...] of indefinite form” (Franklin 123). My definition of life writing is, thus, indefinite, and merely indicates the field in which I work and know best.Edmund White, when writing on Proust, suggested that every page of Remembrance of Things Past—while only occasionally being a literal page of Proust’s mind thinking—is, nevertheless, “a transcript of a mind thinking [...] the fully orchestrated, ceaseless, and disciplined ruminations of one mind, one voice” (138). Ceaselessness, seamlessness ... there’s also a viscosity to this kind of prose—Virginia Woolf called it “impassioned”, and spoke of the way some prosecan lick up with its long glutinous tongue the most minute fragments of fact and mass them into the most subtle labyrinths, and listen silently at doors behind which only a murmur, only a whisper, is to be heard. With all the suppleness of a tool which is in constant use it can follow the windings and record the changes which are typical of the modern mind. To this, with Proust and Dostoevsky behind us, we must agree. (20)When I read White and Woolf it seemed they could have been talking about Sebald, too: everything in Sebald’s oeuvre is funnelled through what White described in Remembrance as the cyclopean “I” at the centre of the Proustian consciousness (138). The same could be said about Sebald: as Lynne Schwartz says, “All Sebald’s characters sound like the narrator” (15). And that narrator has very particular qualities, encouraged by the sense of homelooseness Wood describes: the Sebald narrator is a wanderer, by train through Italian cities and New York Suburbs, on foot through the empty reaches of the English countryside, exploring the history of each settlement he passes through [...] Wherever he travels, he finds strangely vacant streets and roads, not a soul around [...] Sebald’s books are famously strewn with evocative, gloomy black-and-white photographs that call up the presence of the dead, of vanished places, and also serve as proofs of his passage. (Schwartz 14) I tried to resist the urge to take photographs, for the simple reason that I knew I could not include them all in the finished thesis—even including some would seem (perhaps) derivative. But this method of wandering—whether on the page or in the world—was formative for me. And the linkage between thinking and walking, and walking and writing, and writing and thinking is worth exploring, if only to identify some reason for that need to show proof of passage.Walking in Proust and Sebald either forms the shape of narrative, or one its cruxes. Both found ways to let walking affect the rhythm, movement, motivation, and even the aesthetic of their prose. Sebald’s The Rings of Saturn, for example, is plotless because of the way it follows its narrator on a walking tour of Suffolk. The effect is similar to something Murray Baumgarten noticed in one of Sebald’s other books, The Emigrants: “The [Sebaldian] narrator discovers in the course of his travels (and with him the reader) that he is constructing the text he is reading, a text at once being imagined and destroyed, a fragment of the past, and a ruin that haunts the present” (268). Proust’s opus is a meditation on the different ways we can walk. Remembrance is a book about momentum—a book about movement. It is a book which always forges forward, but which always faces backward, where time and place can still and footsteps be paused in motion, or tiptoed upstairs and across tables or be caught in flight over the body of an octogenarian lying on a beach. And it is the walks of the narrator’s past—his encounters with landscape—that give his present (and future) thoughts impetus: the rhythms of his long-past progress still affect the way he moves and acts and thinks, and will always do so:the “Méséglise way” and the “Guermantes way” remain for me linked with many of the little incidents of that one of all the divers lives along whose parallel lines we are moved, which is the most abundant in sudden reverses of fortune, the richest in episodes; I mean the life of the mind [...] [T]he two “ways” give to those [impressions of the mind] a foundation, depth, a dimension lacking from the rest. They invest them, too, with a charm, a significance which is for me alone. (Swann’s Way 252-255)The two “ways”—walks in and around the town of Combray—are, for the narrator, frames through which he thinks about his childhood, and all the things which happened to him because of that childhood. I felt something similar through the process of writing my thesis: a need to allow the 3-mile-per-hour-connection between mind and body and place that Solnit speaks about seep into my work. I felt the stirrings of old ways; the places I once walked, which I photographed and paced, pulsed and pushed me forwards in the present and towards the future. I felt strangely attached to, and disconnected from, those pathways: lanes where I had rummaged for conkers; streets my grandparents had once lived and worked on; railways demolished because of roads which now existed, leaving only long, straight pathways through overgrown countryside suffused with time and memory. The oddness I felt might be an effect of what Wood describes as a “certain doubleness”, “where homesickness is a kind of longing for Britain and an irritation with Britain: sickness for and sickness of” (93-94). The model of seamless prose offered some way to articulate, at least, the particularities of this condition, and of the problem of connection—whether with place or the past. But it is in this shift away from conclusiveness, which occurs when the writer constructs-as-they-write, that Baumgarten sees seamlessness:rather than the defined edges, boundaries, and conventional perceptions promised by realism, and the efficient account of intention, action, causation, and conclusion implied by the stance of realistic prose, reader and narrator have to assimilate the past and present in a dream state in which they blend imperceptibly into each other. (277)It’s difficult to articulate the way in which the connection between walking, writing, and thinking works. Solnit draws one comparison, talking to the ways in which digression and association mix:as a literary structure, the recounted walk encourages digression and association, in contrast to the stricter form of a discourse or the chronological progression of a biographical or historical narrative [...] James Joyce and Virginia Woolf would, in trying to describe the workings of the mind, develop of style called stream of consciousness. In their novels Ulysses and Mrs Dalloway, the jumble of thoughts and recollections of their protagonists unfolds best during walks. This kind of unstructured, associative thinking is the kind most often connected to walking, and it suggests walking as not an analytical but an improvisational act. (21)I think the key, here, is the notion of association—in the making of connections, and, in my case, in the making of connections between present and past. When we walk we exist in a roving state, and with a dual purpose: Sophie Cunningham says that we walk to get from one place to the next, but also to insist that “what lies between our point of departure and our destination is important. We create connection. We pay attention to detail, and these details plant us firmly in the day, in the present” (Cunningham). The slipperiness of homelooseness can be emphasised in the slipperiness of seamless prose, and walking—situating self in the present—is a rebuttal of slipperiness (if, as I will argue, a rebuttal which has at its heart a contradiction: it is both effective and ineffective. It feels as close as is possible to something impossible to attain). Solnit argues that walking and what she calls “personal, descriptive, and specific” writing are suited to each other:walking is itself a way of grounding one’s thoughts in a personal and embodied experience of the world that it lends itself to this kind of writing. This is why the meaning of walking is mostly discussed elsewhere than in philosophy: in poetry, novels, letters, diaries, travellers’ accounts, and first-person essays. (26)If a person is searching for some kind of possible-impossible grounding in the past, then walking pace is the pace at which to achieve that sensation (both in the world and on the page). It is at walking pace that connections can be made, even if they can be sensed slipping away: this is the Janus-faced problem of attempting to uncover anything which has been. The search, in fact, becomes facsimile for the past itself, or for the inconclusiveness of the past. In my own work—in preparing for that work—I walked and wrote about walking up the flank of the hill which hovered above the house in which I lived before I left England. To get to the top, and the great stone monument which sits there, I had to pass that house. The door was open, and that was enough to unsettle. Baumgarten, again on The Emigrants, articulates the effect: “unresolved, fragmented, incomplete, relying on shards for evidence, the narrator insists on the inconclusiveness of his experience: rather than arriving at a conclusion, narrator and reader are left disturbed” (269).Sebald writes in his usual intense way about a Swiss writer, Robert Walser, who he calls le promeneur solitaire (“The Solitary Walker”). Walser was a prolific writer, but through the last years of his life wrote less and less until he ended up incapable of doing so: in the end, Sebald says, “the traces Robert Walser left on his path through life were so faint as to have almost been effaced altogether” (119).Sebald draws parallels between Walser and his own grandfather. Both have worked their way into Sebald’s prose, along with the author himself. Because of this cocktail, I’ve come to read Sebald’s thoughts on Walser as sideways thoughts on his own prose (perhaps due to that cyclopean quality described by White). The works of the two writers share, at the very least, a certain incandescent ephemerality—a quality which exists in Sebald’s work, crystallised in the form and formlessness of a wasps’ nest. The wasps’ nest is a symbol Sebald uses in his book Vertigo, and which he talks to in an interview with Sarah Kafatou:do you know what a wasp’s nest is like? It’s made of something much much thinner than airmail paper: grey and as thin as possible. This gets wrapped around and around like pastry, like a millefeuille, and can get as big as two feet across. It weighs nothing. For me the wasp’s nest is a kind of ideal vision: an object that is extremely complicated and intricate, made out of something that hardly exists. (32)It is in this ephemerality that the walker’s way of moving—if not their journey—can be felt. The ephemerality is necessary because of the way the world is: the way it always passes. A work which is made to seem to encompass everything, like Remembrance of Things Past, is made to do so because that is the nature of what walking offers: an ability to comprehend the world solidly, both minutely and vastly, but with a kind of forgetting attached to it. When a person walks through the world they are firmly embedded in it, yes, but they are also always enacting a process of forgetting where they have been. This continual interplay between presence and absence is evidenced in the way in which Sebald and Proust build the consciousnesses they shape on the page—consciousnessess accustomed to connectedness. According to Sebald, it was through the prose of Walser that he learned this—or, at least, through an engagement with Walser’s world, Sebald, “slowly learned to grasp how everything is connected across space and time” (149). Perhaps it can be seen in the way that the Méséglise and Guermantes ways resonate for the Proustian narrator even when they are gone. Proust’s narrator receives a letter from an old love, in the last volume of Remembrance, which describes the fate of the Méséglise way (Swann’s way, that is—the title of the first volume in the sequence). Gilberte tells him that the battlefields of World War I have overtaken the paths they used to walk:the little road you so loved, the one we called the stiff Hawthorn climb, where you professed to be in love with me when you were a child, when all the time I was in love with you, I cannot tell you how important that position is. The great wheatfield in which it ended is the famous “slope 307,” the name you have so often seen recorded in the communiqués. The French blew up the little bridge over the Vivonne which, you remember, did not bring back your childhood to you as much as you would have liked. The Germans threw others across; during a year and a half they held one half of Combray and the French the other. (Time Regained 69-70)Lia Purpura describes, and senses, a similar kind of connectedness. The way in which each moment builds into something—into the ephemeral, shifting self of a person walking through the world—is emphasised because that is the way the world works:I could walk for miles right now, fielding all that passes through, rubs off, lends a sense of being—that rush of moments, objects, sensations so much like a cloud of gnats, a cold patch in the ocean, dust motes in a ray of sun that roil, gather, settle around my head and make up the daily weather of a self. (x)This is what seamless prose can emulate: the rush of moments and the folds and shapes which dust turns and makes. And, well, I am aware that this may seem a grand kind of conclusion, and even a peculiarly nonspecific one. But nonspecificity is built by a culmination of details, of sentences—it is built deliberately, to evoke a sense of looseness in the world. And in the associations which result, through the mind of the writer, their narrator, and the reader, much more than is evident on the page—Sebald’s “everything”—is flung to the surface. Of course, this “everything” is split through with the melancholy evident in the destruction of the Méséglise way. Nonspecificity becomes the result of any attempt to capture the past—or, at least, the past becomes less tangible the longer, closer, and slower your attempt to grasp it. In both Sebald and Proust the task of representation is made to feel seamless in echo of the impossibility of resolution.In the unbroken track of a sentence lies a metaphor for the way in which life is spent: under threat, forever assaulted by the world and the senses, and forever separated from what came before. The walk-as-method is entangled with the mind thinking and the pen writing; each apes the other, and all work towards the same kind of end: an articulation of how the world is. At least, in the hands of Sebald and Proust and through their long and complex prosodies, it does. For both there is a kind of melancholy attached to this articulation—perhaps because the threads that bind sever as well. The Rings of Saturn offers a look at this. The book closes with a chapter on the weaving of silk, inflected, perhaps, with a knowledge of the ways in which Robert Walser—through attempts to ensnare some of life’s ephemerality—became a victim of it:That weavers in particular, together with scholars and writers with whom they had much in common, tended to suffer from melancholy and all the evils associated with it, is understandable given the nature of their work, which forced them to sit bent over, day after day, straining to keep their eye on the complex patterns they created. It is difficult to imagine the depths of despair into which those can be driven who, even after the end of the working day, are engrossed in their intricate designs and who are pursued, into their dreams, by the feeling that they have got hold of the wrong thread. (283)Vladimir Nabokov, writing on Swann’s Way, gives a competing metaphor for thinking through the seamlessness afforded by walking and writing. It is, altogether, more optimistic: more in keeping with Purpura’s interpretation of connectedness: “Proust’s conversations and his descriptions merge into one another, creating a new unity where flower and leaf and insect belong to one and the same blossoming tree” (214). This is the purpose of long and complex books like The Rings of Saturn and Remembrance of Things Past: to draw the lines which link each and all together. To describe the shape of consciousness, to mimic the actions of a body experiencing its progress through the world. I think that is what the photographs I took when wandering attempt, in a failing way, to do. They all show a kind of relentlessness, but in that relentlessness is also, I think, the promise of connectedness—even if not connectedness itself. Each path aims forward, and articulates something of what came before and what might come next, whether trodden in the world or walked on the page.Author’s NoteI’d like to express my thanks to the anonymous reviewers who took time to improve this article. I’m grateful for their insights and engagement, and for the nuance they added to the final copy.References Baumgarten, Murray. “‘Not Knowing What I Should Think:’ The Landscape of Postmemory in W.G. Sebald’s The Emigrants.” Partial Answers: Journal of Literature and the History of Ideas 5.2 (2007): 267-287. 28 Sep. 2018 <https://doi.org/10.1353/pan.2007.0000>.Cunningham, Sophie. “Staying with the Trouble.” Australian Book Review 371 (May 2015). 23 June 2016 <https://www.australianbookreview.com.au/abr-online/archive/2015/2500-2015-calibre-prize-winner-staying-with-the-trouble>.Franklin, Ruth. “Rings of Smoke.” The Emergence of Memory: Conversations with W.G. Sebald. Ed. Lynne Sharon Schwartz. New York: Seven Stories Press, 2007. 121-122.Kafatou, Sarah. “An Interview with W.G. Sebald.” Harvard Review 15 (1998): 31-35. Nabokov, Vladimir. “Marcel Proust: The Walk by Swann’s Place.” 1980. Lectures on Literature. London: Picador, 1983. 207-250.Proust, Marcel. Swann’s Way. Part I. 1913. Trans. C.K. Scott Moncrieff in 1922. London: Chatto & Windus, 1960.———. Time Regained. 1927. Trans. Stephen Hudson. London: Chatto & Windus, 1957.Purpura, Lia. “On Not Pivoting”. Diagram 12.1 (n.d.). 21 June 2018 <http://thediagram.com/12_1/purpura.html>.Schwartz, Lynne Sharon, ed. The Emergence of Memory: Conversations with W.G. Sebald. New York: Seven Stories Press, 2007.Sebald, W.G. The Rings of Saturn. 1995. Trans. Michael Hulse in 1998. London: Vintage, 2002.——. “Le Promeneur Solitaire.” A Place in the Country. Trans. Jo Catling. London: Hamish Hamilton, 2013. 117-154.Solnit, Rebecca. Wanderlust: A History of Walking. 2001. London: Granta Publications, 2014.White, Edmund. Proust. London: Phoenix, 1999.Wood, James. The Nearest Thing to Life. London: Jonathan Cape, 2015.Woolf, Virginia. “The Narrow Bridge of Art.” Granite and Rainbow. USA: Harvest Books, 1975.

Augmented Reality—The Liminal Zone Within the larger context of the post-desktop technological philosophy and practice, an increasing number of efforts are directed towards finding solutions for integrating as close as possible virtual information into specific real environments; a short list of such endeavors include Wi-Fi connectivity, GPS-driven navigation, mobile phones, GIS (Geographic Information System), and various technological systems associated with what is loosely called locative, ubiquitous and pervasive computing. Augmented Reality (AR) is directly related to these technologies, although its visualization capabilities and the experience it provides assure it a particular place within this general trend. Indeed, AR stands out for its unique capacity (or ambition) to offer a seamless combination—or what I call here an effect of convergence—of the real scene perceived by the user with virtual information overlaid on that scene interactively and in real time. The augmented scene is perceived by the viewer through the use of different displays, the most common being the AR glasses (head-mounted display), video projections or monitors, and hand-held mobile devices such as smartphones or tablets, increasingly popular nowadays. One typical example of AR application is Layar, a browser that layers information of public interest—delivered through an open-source content management system—over the actual image of a real space, streamed live on the mobile phone display. An increasing number of artists employ this type of mobile AR apps to create artworks that consist in perceptually combining material reality and virtual data: as the user points the smartphone or tablet to a specific place, virtual 3D-modelled graphics or videos appear in real time, seamlessly inserted in the image of that location, according to the user’s position and orientation. In the engineering and IT design fields, one of the first researchers to articulate a coherent conceptualization of AR and to underlie its specific capabilities is Ronald Azuma. He writes that, unlike Virtual Reality (VR) which completely immerses the user inside a synthetic environment, AR supplements reality, therefore enhancing “a user’s perception of and interaction with the real world” (355-385). Another important contributor to the foundation of AR as a concept and as a research field is industrial engineer Paul Milgram. He proposes a comprehensive and frequently cited definition of “Mixed Reality” (MR) via a schema that includes the entire spectrum of situations that span the “continuum” between actual reality and virtual reality, with “augmented reality” and “augmented virtuality” between the two poles (283). Important to remark with regard to terminology (MR or AR) is that especially in the non-scientific literature, authors do not always explain a preference for either MR or AR. This suggests that the two terms are understood as synonymous, but it also provides evidence for my argument that, outside of the technical literature, AR is considered a concept rather than a technology. Here, I use the term AR instead of MR considering that the phrase AR (and the integrated idea of augmentation) is better suited to capturing the convergence effect. As I will demonstrate in the following lines, the process of augmentation (i.e. the convergence effect) is the result of an enhancement of the possibilities to perceive and understand the world—through adding data that augment the perception of reality—and not simply the product of a mix. Nevertheless, there is surely something “mixed” about this experience, at least for the fact that it combines reality and virtuality. The experiential result of combining reality and virtuality in the AR process is what media theorist Lev Manovich calls an “augmented space,” a perceptual liminal zone which he defines as “the physical space overlaid with dynamically changing information, multimedia in form and localized for each user” (219). The author derives the term “augmented space” from the term AR (already established in the scientific literature), but he sees AR, and implicitly augmented space, not as a strictly defined technology, but as a model of visuality concerned with the intertwining of the real and virtual: “it is crucial to see this as a conceptual rather than just a technological issue – and therefore as something that in part has already been an element of other architectural and artistic paradigms” (225-6). Surely, it is hard to believe that AR has appeared in a void or that its emergence is strictly related to certain advances in technological research. AR—as an artistic manifestation—is informed by other attempts (not necessarily digital) to merge real and fictional in a unitary perceptual entity, particularly by installation art and Virtual Reality (VR) environments. With installation art, AR shares the same spatial strategy and scenographic approach—they both construct “fictional” areas within material reality, that is, a sort of mise-en-scène that are aesthetically and socially produced and centered on the active viewer. From the media installationist practice of the previous decades, AR inherited the way of establishing a closer spatio-temporal interaction between the setting, the body and the electronic image (see for example Bruce Nauman’s Live-Taped Video Corridor [1970], Peter Campus’s Interface [1972], Dan Graham’s Present Continuous Pasts(s) [1974], Jeffrey Shaw’s Viewpoint [1975], or Jim Campbell’s Hallucination [1988]). On the other hand, VR plays an important role in the genealogy of AR for sharing the same preoccupation for illusionist imagery and—at least in some AR projects—for providing immersive interactions in “expanded image spaces experienced polysensorily and interactively” (Grau 9). VR artworks such as Paul Sermon, Telematic Dreaming (1992), Char Davies’ Osmose (1995), Michael Naimark’s Be Now Here (1995-97), Maurice Benayoun’s World Skin: A Photo Safari in the Land of War (1997), Luc Courchesne’s Where Are You? (2007-10), are significant examples for the way in which the viewer can be immersed in “expanded image-spaces.” Offering no view of the exterior world, the works try instead to reduce as much as possible the critical distance the viewer might have to the image he/she experiences. Indeed, AR emerged in great part from the artistic and scientific research efforts dedicated to VR, but also from the technological and artistic investigations of the possibilities of blending reality and virtuality, conducted in the previous decades. For example, in the 1960s, computer scientist Ivan Sutherland played a crucial role in the history of AR contributing to the development of display solutions and tracking systems that permit a better immersion within the digital image. Another important figure in the history of AR is computer artist Myron Krueger whose experiments with “responsive environments” are fundamental as they proposed a closer interaction between participant’s body and the digital object. More recently, architect and theorist Marcos Novak contributed to the development of the idea of AR by introducing the concept of “eversion”, “the counter-vector of the virtual leaking out into the actual”. Today, AR technological research and the applications made available by various developers and artists are focused more and more on mobility and ubiquitous access to information instead of immersivity and illusionist effects. A few examples of mobile AR include applications such as Layar, Wikitude—“world browsers” that overlay site-specific information in real-time on a real view (video stream) of a place, Streetmuseum (launched in 2010) and Historypin (launched in 2011)—applications that insert archive images into the street-view of a specific location where the old images were taken, or Google Glass (launched in 2012)—a device that provides the wearer access to Google’s key Cloud features, in situ and in real time. Recognizing the importance of various technological developments and of the artistic manifestations such as installation art and VR as predecessors of AR, we should emphasize that AR moves forward from these artistic and technological models. AR extends the installationist precedent by proposing a consistent and seamless integration of informational elements with the very physical space of the spectator, and at the same time rejects the idea of segregating the viewer into a complete artificial environment like in VR systems by opening the perceptual field to the surrounding environment. Instead of leaving the viewer in a sort of epistemological “lust” within the closed limits of the immersive virtual systems, AR sees virtuality rather as a “component of experiencing the real” (Farman 22). Thus, the questions that arise—and which this essay aims to answer—are: Do we have a specific spatial dimension in AR? If yes, can we distinguish it as a different—if not new—spatial and aesthetic paradigm? Is AR’s intricate topology able to be the place not only of convergence, but also of possible tensions between its real and virtual components, between the ideal of obtaining a perceptual continuity and the inherent (technical) limitations that undermine that ideal? Converging Spaces in the Artistic Mode: Between Continuum and Discontinuum As key examples of the way in which AR creates a specific spatial experience—in which convergence appears as a fluctuation between continuity and discontinuity—I mention three of the most accomplished works in the field that, significantly, expose also the essential role played by the interface in providing this experience: Living-Room 2 (2007) by Jan Torpus, Under Scan (2005-2008) by Rafael Lozano-Hemmer and Hans RichtAR (2013) by John Craig Freeman and Will Pappenheimer. The works illustrate the three main categories of interfaces used for AR experience: head-attached, spatial displays, and hand-held (Bimber 2005). These types of interface—together with all the array of adjacent devices, software and tracking systems—play a central role in determining the forms and outcomes of the user’s experience and consequently inform in a certain measure the aesthetic and socio-cultural interpretative discourse surrounding AR. Indeed, it is not the same to have an immersive but solitary experience, or a mobile and public experience of an AR artwork or application. The first example is Living-Room 2 an immersive AR installation realized by a collective coordinated by Jan Torpus in 2007 at the University of Applied Sciences and Arts FHNW, Basel, Switzerland. The work consists of a built “living-room” with pieces of furniture and domestic objects that are perceptually augmented by means of a “see-through” Head Mounted Display. The viewer perceives at the same time the real room and a series of virtual graphics superimposed on it such as illusionist natural vistas that “erase” the walls, or strange creatures that “invade” the living-room. The user can select different augmenting “scenarios” by interacting with both the physical interfaces (the real furniture and objects) and the graphical interfaces (provided as virtual images in the visual field of the viewer, and activated via a handheld device). For example, in one of the scenarios proposed, the user is prompted to design his/her own extended living room, by augmenting the content and the context of the given real space with different “spatial dramaturgies” or “AR décors.” Another scenario offers the possibility of creating an “Ecosystem”—a real-digital world perceived through the HMD in which strange creatures virtually occupy the living-room intertwining with the physical configuration of the set design and with the user’s viewing direction, body movement, and gestures. Particular attention is paid to the participant’s position in the room: a tracking device measures the coordinates of the participant’s location and direction of view and effectuates occlusions of real space and then congruent superimpositions of 3D images upon it. Figure 1: Jan Torpus, Living-Room 2 (Ecosystems), Augmented Reality installation (2007). Courtesy of the artist. Figure 2: Jan Torpus, Living-Room 2 (AR decors), Augmented Reality installation (2007). Courtesy of the artist.In this sense, the title of the work acquires a double meaning: “living” is both descriptive and metaphoric. As Torpus explains, Living-Room is an ambiguous phrase: it can be both a living-room and a room that actually lives, an observation that suggests the idea of a continuum and of immersion in an environment where there are no apparent ruptures between reality and virtuality. Of course, immersion is in these circumstances not about the creation of a purely artificial secluded space of experience like that of the VR environments, but rather about a dialogical exercise that unifies two different phenomenal levels, real and virtual, within a (dis)continuous environment (with the prefix “dis” as a necessary provision). Media theorist Ron Burnett’s observations about the instability of the dividing line between different levels of experience—more exactly, of the real-virtual continuum—in what he calls immersive “image-worlds” have a particular relevance in this context: Viewing or being immersed in images extend the control humans have over mediated spaces and is part of a perceptual and psychological continuum of struggle for meaning within image-worlds. Thinking in terms of continuums lessens the distinctions between subjects and objects and makes it possible to examine modes of influence among a variety of connected experiences. (113) It is precisely this preoccupation to lessen any (or most) distinctions between subjects and objects, and between real and virtual spaces, that lays at the core of every artistic experiment under the AR rubric. The fact that this distinction is never entirely erased—as Living-Room 2 proves—is part of the very condition of AR. The ambition to create a continuum is after all not about producing perfectly homogenous spaces, but, as Ron Burnett points out (113), “about modalities of interaction and dialogue” between real worlds and virtual images. Another way to frame the same problematic of creating a provisional spatial continuum between reality and virtuality, but this time in a non-immersive fashion (i.e. with projective interface means), occurs in Rafael Lozano-Hemmer’s Under Scan (2005-2008). The work, part of the larger series Relational Architecture, is an interactive video installation conceived for outdoor and indoor environments and presented in various public spaces. It is a complex system comprised of a powerful light source, video projectors, computers, and a tracking device. The powerful light casts shadows of passers-by within the dark environment of the work’s setting. A tracking device indicates where viewers are positioned and permits the system to project different video sequences onto their shadows. Shot in advance by local videographers and producers, the filmed sequences show full images of ordinary people moving freely, but also watching the camera. As they appear within pedestrians’ shadows, the figurants interact with the viewers, moving and establishing eye contact. Figure 3: Rafael Lozano-Hemmer, Under Scan (Relational Architecture 11), 2005. Shown here: Trafalgar Square, London, United Kingdom, 2008. Photo by: Antimodular Research. Courtesy of the artist. Figure 4: Rafael Lozano-Hemmer, Under Scan (Relational Architecture 11), 2005. Shown here: Trafalgar Square, London, United Kingdom, 2008. Photo by: Antimodular Research. Courtesy of the artist. One of the most interesting attributes of this work with respect to the question of AR’s (im)possible perceptual spatial continuity is its ability to create an experientially stimulating and conceptually sophisticated play between illusion and subversion of illusion. In Under Scan, the integration of video projections into the real environment via the active body of the viewer is aimed at tempering as much as possible any disparities or dialectical tensions—that is, any successive or alternative reading—between real and virtual. Although non-immersive, the work fuses the two levels by provoking an intimate but mute dialogue between the real, present body of the viewer and the virtual, absent body of the figurant via the ambiguous entity of the shadow. The latter is an illusion (it marks the presence of a body) that is transcended by another illusion (video projection). Moreover, being “under scan,” the viewer inhabits both the “here” of the immediate space and the “there” of virtual information: “the body” is equally a presence in flesh and bones and an occurrence in bits and bytes. But, however convincing this reality-virtuality pseudo-continuum would be, the spatial and temporal fragmentations inevitably persist: there is always a certain break at the phenomenological level between the experience of real space, the bodily absence/presence in the shadow, and the displacements and delays of the video image projection. Figure 5: John Craig Freeman and Will Pappenheimer, Hans RichtAR, augmented reality installation included in the exhibition “Hans Richter: Encounters”, Los Angeles County Museum of Art, 2013. Courtesy of the artists. Figure 6: John Craig Freeman and Will Pappenheimer, Hans RichtAR, augmented reality installation included in the exhibition “Hans Richter: Encounters”, Los Angeles County Museum of Art, 2013. Courtesy of the artists. The third example of an AR artwork that engages the problem of real-virtual spatial convergence as a play between perceptual continuity and discontinuity, this time with the use of hand-held mobile interface is Hans RichtAR by John Craig Freeman and Will Pappenheimer. The work is an AR installation included in the exhibition “Hans Richter: Encounters” at Los Angeles County Museum of Art, in 2013. The project recreates the spirit of the 1929 exhibition held in Stuttgart entitled Film und Foto (“FiFo”) for which avant-garde artist Hans Richter served as film curator. Featured in the augmented reality is a re-imaging of the FiFo Russian Room designed by El Lissitzky where a selection of Russian photographs, film stills and actual film footage was presented. The users access the work through tablets made available at the exhibition entrance. Pointing the tablet at the exhibition and moving around the room, the viewer discovers that a new, complex installation is superimposed on the screen over the existing installation and gallery space at LACMA. The work effectively recreates and interprets the original design of the Russian Room, with its scaffoldings and surfaces at various heights while virtually juxtaposing photography and moving images, to which the authors have added some creative elements of their own. Manipulating and converging real space and the virtual forms in an illusionist way, AR is able—as one of the artists maintains—to destabilize the way we construct representation. Indeed, the work makes a statement about visuality that complicates the relationship between the visible object and its representation and interpretation in the virtual realm. One that actually shows the fragility of establishing an illusionist continuum, of a perfect convergence between reality and represented virtuality, whatever the means employed. AR: A Different Spatial Practice Regardless the degree of “perfection” the convergence process would entail, what we can safely assume—following the examples above—is that the complex nature of AR operations permits a closer integration of virtual images within real space, one that, I argue, constitutes a new spatial paradigm. This is the perceptual outcome of the convergence effect, that is, the process and the product of consolidating different—and differently situated—elements in real and virtual worlds into a single space-image. Of course, illusion plays a crucial role as it makes permeable the perceptual limit between the represented objects and the material spaces we inhabit. Making the interface transparent—in both proper and figurative senses—and integrating it into the surrounding space, AR “erases” the medium with the effect of suspending—at least for a limited time—the perceptual (but not ontological!) differences between what is real and what is represented. These aspects are what distinguish AR from other technological and artistic endeavors that aim at creating more inclusive spaces of interaction. However, unlike the CAVE experience (a display solution frequently used in VR applications) that isolates the viewer within the image-space, in AR virtual information is coextensive with reality. As the example of the Living-Room 2 shows, regardless the degree of immersivity, in AR there is no such thing as dismissing the real in favor of an ideal view of a perfect and completely controllable artificial environment like in VR. The “redemptive” vision of a total virtual environment is replaced in AR with the open solution of sharing physical and digital realities in the same sensorial and spatial configuration. In AR the real is not denounced but reflected; it is not excluded, but integrated. Yet, AR distinguishes itself also from other projects that presuppose a real-world environment overlaid with data, such as urban surfaces covered with screens, Wi-Fi enabled areas, or video installations that are not site-specific and viewer inclusive. Although closely related to these types of projects, AR remains different, its spatiality is not simply a “space of interaction” that connects, but instead it integrates real and virtual elements. Unlike other non-AR media installations, AR does not only place the real and virtual spaces in an adjacent position (or replace one with another), but makes them perceptually convergent in an—ideally—seamless way (and here Hans RichtAR is a relevant example). Moreover, as Lev Manovich notes, “electronically augmented space is unique – since the information is personalized for every user, it can change dynamically over time, and it is delivered through an interactive multimedia interface” (225-6). Nevertheless, as our examples show, any AR experience is negotiated in the user-machine encounter with various degrees of success and sustainability. Indeed, the realization of the convergence effect is sometimes problematic since AR is never perfectly continuous, spatially or temporally. The convergence effect is the momentary appearance of continuity that will never take full effect for the viewer, given the internal (perhaps inherent?) tensions between the ideal of seamlessness and the mostly technical inconsistencies in the visual construction of the pieces (such as real-time inadequacy or real-virtual registration errors). We should note that many criticisms of the AR visualization systems (being them practical applications or artworks) are directed to this particular aspect related to the imperfect alignment between reality and digital information in the augmented space-image. However, not only AR applications can function when having an estimated (and acceptable) registration error, but, I would state, such visual imperfections testify a distinctive aesthetic aspect of AR. The alleged flaws can be assumed—especially in the artistic AR projects—as the “trace,” as the “tool’s stroke” that can reflect the unique play between illusion and its subversion, between transparency of the medium and its reflexive strategy. In fact this is what defines AR as a different perceptual paradigm: the creation of a convergent space—which will remain inevitably imperfect—between material reality and virtual information.References Azuma, Ronald T. “A Survey on Augmented Reality.” Presence: Teleoperators and Virtual Environments 6.4 (Aug. 1997): 355-385. < http://www.hitl.washington.edu/projects/knowledge_base/ARfinal.pdf >. Benayoun, Maurice. World Skin: A Photo Safari in the Land of War. 1997. Immersive installation: CAVE, Computer, video projectors, 1 to 5 real photo cameras, 2 to 6 magnetic or infrared trackers, shutter glasses, audio-system, Internet connection, color printer. Maurice Benayoun, Works. < http://www.benayoun.com/projet.php?id=16 >. Bimber, Oliver, and Ramesh Raskar. Spatial Augmented Reality. Merging Real and Virtual Worlds. Wellesley, Massachusetts: AK Peters, 2005. 71-92. Burnett, Ron. How Images Think. Cambridge, Mass.: MIT Press, 2004. Campbell, Jim. Hallucination. 1988-1990. Black and white video camera, 50 inch rear projection video monitor, laser disc players, custom electronics. Collection of Don Fisher, San Francisco. Campus, Peter. Interface. 1972. Closed-circuit video installation, black and white camera, video projector, light projector, glass sheet, empty, dark room. Centre Georges Pompidou Collection, Paris, France. Courchesne, Luc. Where Are You? 2005. Immersive installation: Panoscope 360°. a single channel immersive display, a large inverted dome, a hemispheric lens and projector, a computer and a surround sound system. Collection of the artist. < http://courchel.net/# >. Davies, Char. Osmose. 1995. Computer, sound synthesizers and processors, stereoscopic head-mounted display with 3D localized sound, breathing/balance interface vest, motion capture devices, video projectors, and silhouette screen. Char Davies, Immersence, Osmose. < http://www.immersence.com >. Farman, Jason. Mobile Interface Theory: Embodied Space and Locative Media. New York: Routledge, 2012. Graham, Dan. Present Continuous Past(s). 1974. Closed-circuit video installation, black and white camera, one black and white monitor, two mirrors, microprocessor. Centre Georges Pompidou Collection, Paris, France. Grau, Oliver. Virtual Art: From Illusion to Immersion. Translated by Gloria Custance. Cambridge, Massachusetts, London: MIT Press, 2003. Hansen, Mark B.N. New Philosophy for New Media. Cambridge, Mass.: MIT Press, 2004. Harper, Douglas. Online Etymology Dictionary, 2001-2012. < http://www.etymonline.com >. Manovich, Lev. “The Poetics of Augmented Space.” Visual Communication 5.2 (2006): 219-240. Milgram, Paul, Haruo Takemura, Akira Utsumi, Fumio Kishino. “Augmented Reality: A Class of Displays on the Reality-Virtuality Continuum.” SPIE [The International Society for Optical Engineering] Proceedings 2351: Telemanipulator and Telepresence Technologies (1994): 282-292. Naimark, Michael, Be Now Here. 1995-97. Stereoscopic interactive panorama: 3-D glasses, two 35mm motion-picture cameras, rotating tripod, input pedestal, stereoscopic projection screen, four-channel audio, 16-foot (4.87 m) rotating floor. Originally produced at Interval Research Corporation with additional support from the UNESCO World Heritage Centre, Paris, France. < http://www.naimark.net/projects/benowhere.html >. Nauman, Bruce. Live-Taped Video Corridor. 1970. Wallboard, video camera, two video monitors, videotape player, and videotape, dimensions variable. Solomon R. Guggenheim Museum, New York. Novak, Marcos. Interview with Leo Gullbring, Calimero journalistic och fotografi, 2001. < http://www.calimero.se/novak2.htm >. Sermon, Paul. Telematic Dreaming. 1992. ISDN telematic installation, two video projectors, two video cameras, two beds set. The National Museum of Photography, Film & Television in Bradford England. Shaw, Jeffrey, and Theo Botschuijver. Viewpoint. 1975. Photo installation. Shown at 9th Biennale de Paris, Musée d'Art Moderne, Paris, France.

The digital revolution has been characterized by the overlapping of different media technologies and platforms which reshaped both traditional forms of audiovisual consumption and older conceptions of place and space. John Agnew claims that, traditionally, the notion of place has been associated with two different meanings: ‘the first is a geometric conception of place as a mere part of space and the second is a phenomenological understanding of a place as a distinctive coming together in space’ (317). Both of the dominant meanings have been challenged by the idea that the world itself is increasingly “placeless” as space-spanning connections and flows of information, things, and people undermine the rootedness of a wide range of processes anywhere in particular (Friedman). On the one hand, by obliterating physical distance, new technologies such as the Internet and the cell phone are making places obsolete, on the other hand, the proliferation of media representations favoured by these technologies are making places more relevant than ever. These increasing mediatisation processes, in fact, generate what Urry and Larsen call ‘imaginative geographies’, namely the conflation of representational spaces and physical spaces that substitute and enhance each other in contingent ways (116). The smartphone as a new hybrid media platform that combines different technological features such as digital screens, complex software applications, cameras, tools for online communication and GPS devices, has played a crucial role in the construction of new notions of place. This article examines a specific type of phone applications: mobile, digital mapping tools that allow users to identify film-locations. In doing so it will assess how new media platforms can potentially reconfigure notions of both media consumption, and (physical and imagined) mobility. Furthermore, the analysis of digital movie maps and their mediation of film locations will shed light on the way in which contemporary leisure activities reshape the cultural, social and geographic meaning of place. Digital, Mobile Movie MapsDigital movie maps can be defined as software applications, conceived for smart phones or other mobile devices, which enable users to identify the geographical position of film locations. These applications rely on geotagging which is the process of adding geospatial metadata (usually latitudinal and longitudinal coordinates) to texts or images. From this point of view these phone apps belong to a broader category of media that Tristan Thielmann calls geomedia: converging applications of interactive, digital, mapping tools and mobile and networked media technologies. According to Hjorth, recent studies on mobile media practices show a trend toward “re-enacting the importance of place and home as both a geo-imaginary and socio-cultural precept” (Hjorth 371). In 2008 Google announced that Google Maps and Google Earth will become the basic platform for any information search. Similarly, in 2010 Flickr started georeferencing their complete image stock (Thielmann 8). Based on these current developments media scholars such as Thielmann claim that geomedia will emerge in the future as one of the most pervasive forms of digital technology (8).In my research I identified 44 phone geomedia apps that offered content variously related to film locations. In every case the main functionality of the apps consisted in matching geographic data concerning the locations with visual and written information about the corresponding film production. ‘Scene Seekers’, the first app able to match the title of a film with the GPS map of its locations, was released in 2009. Gradually, subsequent film-location apps incorporated a number of other functions including:Trivia and background information about films and locationsSubmission forms which allow users to share information about their favourite film locatiosLocation photosLinks to film downloadFilm-themed itinerariesAudio guidesOnline discussion groupsCamera/video function which allow users to take photos of the locations and share them on social mediaFilm stills and film clipsAfter identifying the movie map apps, I focused on the examination of the secondary functions they offered and categorized the applications based on both their main purpose and their main target users (as explicitly described in the app store). Four different categories of smart phone applications emerged. Apps conceived for:Business (for location scouts and producers)Entertainment (for trivia and quiz buffs)Education (for students and film history lovers)Travel (for tourists)‘Screen New South Wales Film Location Scout’, an app designed for location scouts requiring location contact information across the state of New South Wales, is an example of the first category. The app provides lists, maps and images of locations used in films shot in the region as well as contact details for local government offices. Most of these types of apps are available for free download and are commissioned by local authorities in the hope of attracting major film productions, which in turn might bring social and economic benefits to the region.A small number of the apps examined target movie fans and quiz buffs. ‘James Bond and Friends’, for example, focuses on real life locations where spy/thriller movies have been shot in London. Interactive maps and photos of the locations show their geographical position. The app also offers a wealth of trivia on spy/thriller movies and tests users’ knowledge of James Bond films with quizzes about the locations. While some of these apps provide information on how to reach particular film locations, the emphasis is on trivia and quizzes rather than travel itself.Some of the apps are explicitly conceived for educational purposes and target film students, film scholars and users interested in the history of film more broadly. The Italian Ministry for Cultural Affairs, for example, developed a number of smartphone apps designed to promote knowledge about Italian Cinema. Each application focuses on one Italian city, and was designed for users wishing to acquire more information about the movie industry in that urban area. The ‘Cinema Roma’ app, for example, contains a selection of geo-referenced film sets from a number of famous films shot in Rome. The film spots are presented via a rich collection of historical images and texts from the Italian National Photographic Archive.Finally, the majority of the apps analysed (around 60%) explicitly targets tourists. One of the most popular film-tourist applications is the ‘British Film Locations’ app with over 100,000 downloads since its launch in 2011. ‘British Film Locations’ was commissioned by VisitBritain, the British tourism agency. Visit Britain has attempted to capitalize on tourists’ enthusiasm around film blockbusters since the early 2000s as their research indicated that 40% of potential visitors would be very likely to visit the place they had seen in films or on TV (VisitBritain). British Film Locations enables users to discover and photograph the most iconic British film locations in cinematic history. Film tourists can search by film title, each film is accompanied by a detailed synopsis and list of locations so users can plan an entire British film tour. The app also allows users to take photos of the location and automatically share them on social networks such as Facebook or Twitter.Movie Maps and Film-TourismAs already mentioned, the majority of the film-location phone apps are designed for travel purposes and include functionalities that cater for the needs of the so called ‘post-tourists’. Maxine Feifer employed this term to describe the new type of tourist arising out of the shift from mass to post-Fordist consumption. The post-tourist crosses physical and virtual boundaries and shifts between experiences of everyday life, either through the actual or the simulated mobility allowed by the omnipresence of signs and electronic images in the contemporary age (Leotta). According to Campbell the post-tourist constructs his or her own tourist experience and destination, combining these into a package of overlapping and disjunctive elements: the imagined (dreams and screen cultures), the real (actual travels and guides) and the virtual (myths and internet) (203). More recently a number of scholars (Guttentag, Huang et al., Neuhofer et al.) have engaged with the application and implications of virtual reality on the planning, management and marketing of post-tourist experiences. Film-induced tourism is an expression of post-tourism. Since the mid-1990s a growing number of scholars (Riley and Van Doren, Tooke and Baker, Hudson and Ritchie, Leotta) have engaged with the study of this phenomenon, which Sue Beeton defined as “visitation to sites where movies and TV programmes have been filmed as well as to tours to production studios, including film-related theme parks” (11). Tourists’ fascination with film sets and locations is a perfect example of Baudrillard’s theory of hyperreality. Such places are simulacra which embody the blurred boundaries between reality and representation in a world in which unmediated access to reality is impossible (Baudrillard).Some scholars have focused on the role of mediated discourse in preparing both the site and the traveller for the process of tourist consumption (Friedberg, Crouch et al.). In particular, John Urry highlights the interdependence between tourism and the media with the concept of the ‘tourist gaze’. Urry argues that the gaze dominates tourism, which is primarily concerned with the commodification of images and visual consumption. According to Urry, movies and television play a crucial role in shaping the tourist gaze as the tourist compares what is gazed at with the familiar image of the object of the gaze. The tourist tries to reproduce his or her own expectations, which have been “constructed and sustained through a variety of non-tourist practices, such as film, TV, literature, records, and videos” (Urry 3). The inclusion of the camera functionality in digital movie maps such as ‘British Film Locations’ fulfils the need to actually reproduce the film images that the tourist has seen at home.Film and MapsThe convergence between film and (virtual) travel is also apparent in the prominent role that cartography plays in movies. Films often allude to maps in their opening sequences to situate their stories in time and space. In turn, the presence of detailed geographical descriptions of space at the narrative level often contributes to establish a stronger connection between film and viewers (Conley). Tom Conley notes that a number of British novels and their cinematic adaptations including Tolkien’s The Lord of the Rings (LOTR) and Stevenson’s Treasure Island belong to the so called ‘cartographic fiction’ genre. In these stories, maps are deployed to undo the narrative thread and inspire alternative itineraries to the extent of legitimising an interactive relation between text and reader or viewer (Conley 225).The popularity of LOTR locations as film-tourist destinations within New Zealand may be, in part, explained by the prominence of maps as both aesthetic and narrative devices (Leotta). The authenticity of the LOTR geography (both the novel and the film trilogy) is reinforced, in fact, by the reoccurring presence of the map. Tolkien designed very detailed maps of Middle Earth that were usually published in the first pages of the books. These maps play a crucial role in the immersion into the imaginary geography of Middle Earth, which represents one of the most important pleasures of reading LOTR (Simmons). The map also features extensively in the cinematic versions of both LOTR and The Hobbit. The Fellowship of the Ring opens with several shots of a map of Middle Earth, anticipating the narrative of displacement that characterizes LOTR. Throughout the trilogy the physical dimensions of the protagonists’ journey are emphasized by the foregrounding of the landscape as a map.The prominence of maps and geographical exploration as a narrative trope in ‘cartographic fiction’ such as LOTR may be responsible for activating the ‘tourist imagination’ of film viewers (Crouch et al.). The ‘tourist imagination’ is a construct that explains the sense of global mobility engendered by the daily consumption of the media, as well as actual travel. As Crouch, Jackson and Thompson put it, “the activity of tourism itself makes sense only as an imaginative process which involves a certain comprehension of the world and enthuses a distinctive emotional engagement with it” (Crouch et al. 1).The use of movie maps, the quest for film locations in real life may reproduce some of the cognitive and emotional pleasures that were activated while watching the movie, particularly if maps, travel and geographic exploration are prominent narrative elements. Several scholars (Couldry, Hills, Beeton) consider film-induced tourism as a contemporary form of pilgrimage and movie maps are becoming an inextricable part of this media ritual. Hudson and Ritchie note that maps produced by local stakeholders to promote the locations of films such as Sideways and LOTR proved to be extremely popular among tourists (391-392). In their study about the impact of paper movie maps on tourist behaviour in the UK, O’Connor and Pratt found that movie maps are an essential component in the marketing mix of a film location. For example, the map of Pride and Prejudice Country developed by the Derbyshire and Lincolnshire tourist boards significantly helped converting potential visitors into tourists as almost two in five visitors stated it ‘definitely’ turned a possible visit into a certainty (O’Connor and Pratt).Media Consumption and PlaceDigital movie maps have the potential to further reconfigure traditional understandings of media consumption and place. According to Nana Verhoeff digital mapping tools encourage a performative cartographic practice in the sense that the dynamic map emerges and changes during the users’ journey. The various functionalities of digital movie maps favour the hybridization between film reception and space navigation as by clicking on the movie map the user could potentially watch a clip of the film, read about both the film and the location, produce his/her own images and comments of the location and share it with other fans online.Furthermore, digital movie maps facilitate and enhance what Nick Couldry, drawing upon Claude Levi Strauss, calls “parcelling out”: the marking out as significant of differences in ritual space (83). According to Couldry, media pilgrimages, the visitation of TV or film locations are rituals that are based from the outset on an act of comparison between the cinematic depiction of place and its physical counterpart. Digital movie maps have the potential to facilitate this comparison by immediately retrieving images of the location as portrayed in the film. Media locations are rife with the marking of differences between the media world and the real locations as according to Couldry some film tourists seek precisely these differences (83).The development of smart phone movie maps, may also contribute to redefine the notion of audiovisual consumption. According to Nanna Verhoeff, mobile screens of navigation fundamentally revise the spatial coordinates of previously dominant, fixed and distancing cinematic screens. One of the main differences between mobile digital screens and larger, cinematic screens is that rather than being surfaces of projection or transmission, they are interfaces of software applications that combine different technological properties of the hybrid screen device: a camera, an interface for online communication, a GPS device (Verhoeff). Because of these characteristics of hybridity and intimate closeness, mobile screens involve practices of mobile and haptic engagement that turn the classical screen as distanced window on the world, into an interactive, hybrid navigation device that repositions the viewer as central within the media world (Verhoeff).In their discussion of the relocation of cinema into the iPhone, Francesco Casetti and Sara Sampietro reached similar conclusions as they define the iPhone as both a visual device and an interactive interface that mobilizes the eye as well as the hand (Casetti and Sampietro 23). The iPhone constructs an ‘existential bubble’ in which the spectator can find refuge while remaining exposed to the surrounding environment. When the surrounding environment is the real life film location, the consumption or re-consumption of the film text allowed by the digital movie map is informed by multi-sensorial and cognitive stimuli that are drastically different from traditional viewing experiences.The increasing popularity of digital movie maps is a phenomenon that could be read in conjunction with the emergence of innovative locative media such as the Google glasses and other applications of Augmented Reality (A.R.). Current smart phones available in the market are already capable to support A.R. applications and it appears likely that this will become a standard feature of movie apps within the next few years (Sakr). Augmented reality refers to the use of data overlays on real-time camera view of a location which make possible to show virtual objects within their spatial context. The camera eye on the device registers physical objects on location, and transmits these images in real time on the screen. On-screen this image is combined with different layers of data: still image, text and moving image.In a film-tourism application of augmented reality tourists would be able to point their phone camera at the location. As the camera identifies the location images from the film will overlay the image of the ‘real location’. The user, therefore, will be able to simultaneously see and walk in both the real location and the virtual film set. The notion of A.R. is related to the haptic aspect of engagement which in turn brings together the doing, the seeing and the feeling (Verhoeff). In film theory the idea of the haptic has come to stand for an engaged look that involves, and is aware of, the body – primarily that of the viewer (Marx, Sobchack). The future convergence between cinematic and mobile technologies is likely to redefine both perspectives on haptic perception of cinema and theories of film spectatorship.The application of A.R. to digital, mobile maps of film-locations will, in part, fulfill the prophecies of René Barjavel. In 1944, before Bazin’s seminal essay on the myth of total cinema, French critic Barjavel, asserted in his book Le Cinema Total that the technological evolution of the cinematic apparatus will eventually result in the total enveloppement (envelopment or immersion) of the film-viewer. This enveloppement will be characterised by the multi-sensorial experience and the full interactivity of the spectator within the movie itself. More recently, Thielmann has claimed that geomedia such as movie maps constitute a first step toward the vision that one day it might be possible to establish 3-D spaces as a medial interface (Thielmann).Film-Tourism, Augmented Reality and digital movie maps will produce a complex immersive and inter-textual media system which is at odds with Walter Benjamin’s famous thesis on the loss of ‘aura’ in the age of mechanical reproduction (Benjamin), as one of the pleasures of film-tourism is precisely the interaction with the auratic place, the actual film location or movie set. According to Nick Couldry, film tourists are interested in the aura of the place and filming itself. The notion of aura is associated here with both the material history of the location and the authentic experience of it (104).Film locations, as mediated by digital movie maps, are places in which people have a complex sensorial, emotional, cognitive and imaginative involvement. The intricate process of remediation of the film-locations can be understood as a symptom of what Lash and Urry have called the ‘re-subjectification of space’ in which ‘locality’ is re-weighted with a more subjective and affective charge of place (56). According to Lash and Urry the aesthetic-expressive dimensions of the experience of place have become as important as the cognitive ones. By providing new layers of cultural meaning and alternative modes of affective engagement, digital movie maps will contribute to redefine both the notion of tourist destination and the construction of place identity. These processes can potentially be highly problematic as within this context the identity and meanings of place are shaped and controlled by the capital forces that finance and distribute the digital movie maps. Future critical investigations of digital cartography will need to address the way in which issues of power and control are deeply enmeshed within new tourist practices. 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New York: Columbia University Press, 2013. 19-30.Claudell, Tom, and David Mizell. “Augmented Reality: An Application of Heads-Up Display Technology to Manual Manufacturing Processes.” Proceedings of 1992 IEEE Hawaii International Conference, 1992.Conley, Tom. “The Lord of the Rings and The Fellowship of the Map.” From Hobbits to Hollywood. Ed. Ernst Mathijs and Matthew Pomerance. Amsterdam: Rodopi, 2006. 215–30.Couldry, Nick. “The View from inside the 'Simulacrum‘: Visitors’ Tales from the Set of Coronation Street.” Leisure Studies 17.2 (1998): 94-107.Couldry, Nick. Media Rituals: A Critical Approach. London: Routledge, 2003. 75-94.Crouch, David, Rhona Jackson, and Felix Thompson. The Media and the Tourist Imagination. London: Routledge, 2005Feifer, Maxine. Going Places: The Ways of the Tourist from Imperial Rome to the Present Day. London: Macmillan, 1985.Friedberg, Anne. Window Shopping: Cinema and the Postmodern. Berkeley: University of California Press, 1993.Friedman, Thomas. 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1991 An afternoon in late 1991 found me on a Sydney bus reading Brett Easton Ellis’ American Psycho (1991). A disembarking passenger paused at my side and, as I glanced up, hissed, ‘I don’t know how you can read that filth’. As she continued to make her way to the front of the vehicle, I was as stunned as if she had struck me physically. There was real vehemence in both her words and how they were delivered, and I can still see her eyes squeezing into slits as she hesitated while curling her mouth around that final angry word: ‘filth’. Now, almost fifteen years later, the memory is remarkably vivid. As the event is also still remarkable; this comment remaining the only remark ever made to me by a stranger about anything I have been reading during three decades of travelling on public transport. That inflamed commuter summed up much of the furore that greeted the publication of American Psycho. More than this, and unusually, condemnation of the work both actually preceded, and affected, its publication. Although Ellis had been paid a substantial U.S. $300,000 advance by Simon & Schuster, pre-publication stories based on circulating galley proofs were so negative—offering assessments of the book as: ‘moronic … pointless … themeless … worthless (Rosenblatt 3), ‘superficial’, ‘a tapeworm narrative’ (Sheppard 100) and ‘vile … pornography, not literature … immoral, but also artless’ (Miner 43)—that the publisher cancelled the contract (forfeiting the advance) only months before the scheduled release date. CEO of Simon & Schuster, Richard E. Snyder, explained: ‘it was an error of judgement to put our name on a book of such questionable taste’ (quoted in McDowell, “Vintage” 13). American Psycho was, instead, published by Random House/Knopf in March 1991 under its prestige paperback imprint, Vintage Contemporary (Zaller; Freccero 48) – Sonny Mehta having signed the book to Random House some two days after Simon & Schuster withdrew from its agreement with Ellis. While many commented on the fact that Ellis was paid two substantial advances, it was rarely noted that Random House was a more prestigious publisher than Simon & Schuster (Iannone 52). After its release, American Psycho was almost universally vilified and denigrated by the American critical establishment. The work was criticised on both moral and aesthetic/literary/artistic grounds; that is, in terms of both what Ellis wrote and how he wrote it. Critics found it ‘meaningless’ (Lehmann-Haupt C18), ‘abysmally written … schlock’ (Kennedy 427), ‘repulsive, a bloodbath serving no purpose save that of morbidity, titillation and sensation … pure trash, as scummy and mean as anything it depicts, a dirty book by a dirty writer’ (Yardley B1) and ‘garbage’ (Gurley Brown 21). Mark Archer found that ‘the attempt to confuse style with content is callow’ (31), while Naomi Wolf wrote that: ‘overall, reading American Psycho holds the same fascination as watching a maladjusted 11-year-old draw on his desk’ (34). John Leo’s assessment sums up the passionate intensity of those critical of the work: ‘totally hateful … violent junk … no discernible plot, no believable characterization, no sensibility at work that comes anywhere close to making art out of all the blood and torture … Ellis displays little feel for narration, words, grammar or the rhythm of language’ (23). These reviews, as those printed pre-publication, were titled in similarly unequivocal language: ‘A Revolting Development’ (Sheppard 100), ‘Marketing Cynicism and Vulgarity’ (Leo 23), ‘Designer Porn’ (Manguel 46) and ‘Essence of Trash’ (Yardley B1). Perhaps the most unambiguous in its message was Roger Rosenblatt’s ‘Snuff this Book!’ (3). Of all works published in the U.S.A. at that time, including those clearly carrying X ratings, the Los Angeles chapter of the National Organization for Women (NOW) selected American Psycho for special notice, stating that the book ‘legitimizes inhuman and savage violence masquerading as sexuality’ (NOW 114). Judging the book ‘the most misogynistic communication’ the organisation had ever encountered (NOW L.A. chapter president, Tammy Bruce, quoted in Kennedy 427) and, on the grounds that ‘violence against women in any form is no longer socially acceptable’ (McDowell, “NOW” C17), NOW called for a boycott of the entire Random House catalogue for the remainder of 1991. Naomi Wolf agreed, calling the novel ‘a violation not of obscenity standards, but of women’s civil rights, insofar as it results in conditioning male sexual response to female suffering or degradation’ (34). Later, the boycott was narrowed to Knopf and Vintage titles (Love 46), but also extended to all of the many products, companies, corporations, firms and brand names that are a feature of Ellis’s novel (Kauffman, “American” 41). There were other unexpected responses such as the Walt Disney Corporation barring Ellis from the opening of Euro Disney (Tyrnauer 101), although Ellis had already been driven from public view after receiving a number of death threats and did not undertake a book tour (Kennedy 427). Despite this, the book received significant publicity courtesy of the controversy and, although several national bookstore chains and numerous booksellers around the world refused to sell the book, more than 100,000 copies were sold in the U.S.A. in the fortnight after publication (Dwyer 55). Even this success had an unprecedented effect: when American Psycho became a bestseller, The New York Times announced that it would be removing the title from its bestseller lists because of the book’s content. In the days following publication in the U.S.A., Canadian customs announced that it was considering whether to allow the local arm of Random House to, first, import American Psycho for sale in Canada and, then, publish it in Canada (Kirchhoff, “Psycho” C1). Two weeks later, when the book was passed for sale (Kirchhoff, “Customs” C1), demonstrators protested the entrance of a shipment of the book. In May, the Canadian Defence Force made headlines when it withdrew copies of the book from the library shelves of a navy base in Halifax (Canadian Press C1). Also in May 1991, the Australian Office of Film and Literature Classification (OFLC), the federal agency that administers the classification scheme for all films, computer games and ‘submittable’ publications (including books) that are sold, hired or exhibited in Australia, announced that it had classified American Psycho as ‘Category 1 Restricted’ (W. Fraser, “Book” 5), to be sold sealed, to only those over 18 years of age. This was the first such classification of a mainstream literary work since the rating scheme was introduced (Graham), and the first time a work of literature had been restricted for sale since Philip Roth’s Portnoy’s Complaint in 1969. The chief censor, John Dickie, said the OFLC could not justify refusing the book classification (and essentially banning the work), and while ‘as a satire on yuppies it has a lot going for it’, personally he found the book ‘distasteful’ (quoted in W. Fraser, “Sensitive” 5). Moreover, while this ‘R’ classification was, and remains, a national classification, Australian States and Territories have their own sale and distribution regulation systems. Under this regime, American Psycho remains banned from sale in Queensland, as are all other books in this classification category (Vnuk). These various reactions led to a flood of articles published in the U.S.A., Canada, Australia and the U.K., voicing passionate opinions on a range of issues including free speech and censorship, the corporate control of artistic thought and practice, and cynicism on the part of authors and their publishers about what works might attract publicity and (therefore) sell in large numbers (see, for instance, Hitchens 7; Irving 1). The relationship between violence in society and its representation in the media was a common theme, with only a few commentators (including Norman Mailer in a high profile Vanity Fair article) suggesting that, instead of inciting violence, the media largely reflected, and commented upon, societal violence. Elayne Rapping, an academic in the field of Communications, proposed that the media did actively glorify violence, but only because there was a market for such representations: ‘We, as a society love violence, thrive on violence as the very basis of our social stability, our ideological belief system … The problem, after all, is not media violence but real violence’ (36, 38). Many more commentators, however, agreed with NOW, Wolf and others and charged Ellis’s work with encouraging, and even instigating, violent acts, and especially those against women, calling American Psycho ‘a kind of advertising for violence against women’ (anthropologist Elliot Leyton quoted in Dwyer 55) and, even, a ‘how-to manual on the torture and dismemberment of women’ (Leo 23). Support for the book was difficult to find in the flood of vitriol directed against it, but a small number wrote in Ellis’s defence. Sonny Mehta, himself the target of death threats for acquiring the book for Random House, stood by this assessment, and was widely quoted in his belief that American Psycho was ‘a serious book by a serious writer’ and that Ellis was ‘remarkably talented’ (Knight-Ridder L10). Publishing director of Pan Macmillan Australia, James Fraser, defended his decision to release American Psycho on the grounds that the book told important truths about society, arguing: ‘A publisher’s office is a clearing house for ideas … the real issue for community debate [is] – to what extent does it want to hear the truth about itself, about individuals within the community and about the governments the community elects. If we care about the preservation of standards, there is none higher than this. Gore Vidal was among the very few who stated outright that he liked the book, finding it ‘really rather inspired … a wonderfully comic novel’ (quoted in Tyrnauer 73). Fay Weldon agreed, judging the book as ‘brilliant’, and focusing on the importance of Ellis’s message: ‘Bret Easton Ellis is a very good writer. He gets us to a ‘T’. And we can’t stand it. It’s our problem, not his. American Psycho is a beautifully controlled, careful, important novel that revolves around its own nasty bits’ (C1). Since 1991 As unlikely as this now seems, I first read American Psycho without any awareness of the controversy raging around its publication. I had read Ellis’s earlier works, Less than Zero (1985) and The Rules of Attraction (1987) and, with my energies fully engaged elsewhere, cannot now even remember how I acquired the book. Since that angry remark on the bus, however, I have followed American Psycho’s infamy and how it has remained in the public eye over the last decade and a half. Australian OFLC decisions can be reviewed and reversed – as when Pasolini’s final film Salo (1975), which was banned in Australia from the time of its release in 1975 until it was un-banned in 1993, was then banned again in 1998 – however, American Psycho’s initial classification has remained unchanged. In July 2006, I purchased a new paperback copy in rural New South Wales. It was shrink-wrapped in plastic and labelled: ‘R. Category One. Not available to persons under 18 years. Restricted’. While exact sales figures are difficult to ascertain, by working with U.S.A., U.K. and Australian figures, this copy was, I estimate, one of some 1.5 to 1.6 million sold since publication. In the U.S.A., backlist sales remain very strong, with some 22,000 copies sold annually (Holt and Abbott), while lifetime sales in the U.K. are just under 720,000 over five paperback editions. Sales in Australia are currently estimated by Pan MacMillan to total some 100,000, with a new printing of 5,000 copies recently ordered in Australia on the strength of the book being featured on the inaugural Australian Broadcasting Commission’s First Tuesday Book Club national television program (2006). Predictably, the controversy around the publication of American Psycho is regularly revisited by those reviewing Ellis’s subsequent works. A major article in Vanity Fair on Ellis’s next book, The Informers (1994), opened with a graphic description of the death threats Ellis received upon the publication of American Psycho (Tyrnauer 70) and then outlined the controversy in detail (70-71). Those writing about Ellis’s two most recent novels, Glamorama (1999) and Lunar Park (2005), have shared this narrative strategy, which also forms at least part of the frame of every interview article. American Psycho also, again predictably, became a major topic of discussion in relation to the contracting, making and then release of the eponymous film in 2000 as, for example, in Linda S. Kauffman’s extensive and considered review of the film, which spent the first third discussing the history of the book’s publication (“American” 41-45). Playing with this interest, Ellis continues his practice of reusing characters in subsequent works. Thus, American Psycho’s Patrick Bateman, who first appeared in The Rules of Attraction as the elder brother of the main character, Sean – who, in turn, makes a brief appearance in American Psycho – also turns up in Glamorama with ‘strange stains’ on his Armani suit lapels, and again in Lunar Park. The book also continues to be regularly cited in discussions of censorship (see, for example, Dubin; Freccero) and has been included in a number of university-level courses about banned books. In these varied contexts, literary, cultural and other critics have also continued to disagree about the book’s impact upon readers, with some persisting in reading the novel as a pornographic incitement to violence. When Wade Frankum killed seven people in Sydney, many suggested a link between these murders and his consumption of X-rated videos, pornographic magazines and American Psycho (see, for example, Manne 11), although others argued against this (Wark 11). Prosecutors in the trial of Canadian murderer Paul Bernardo argued that American Psycho provided a ‘blueprint’ for Bernardo’s crimes (Canadian Press A5). Others have read Ellis’s work more positively, as for instance when Sonia Baelo Allué compares American Psycho favourably with Thomas Harris’s The Silence of the Lambs (1988) – arguing that Harris not only depicts more degrading treatment of women, but also makes Hannibal Lecter, his antihero monster, sexily attractive (7-24). Linda S. Kauffman posits that American Psycho is part of an ‘anti-aesthetic’ movement in art, whereby works that are revoltingly ugly and/or grotesque function to confront the repressed fears and desires of the audience and explore issues of identity and subjectivity (Bad Girls), while Patrick W. Shaw includes American Psycho in his work, The Modern American Novel of Violence because, in his opinion, the violence Ellis depicts is not gratuitous. Lost, however, in much of this often-impassioned debate and dialogue is the book itself – and what Ellis actually wrote. 21-years-old when Less than Zero was published, Ellis was still only 26 when American Psycho was released and his youth presented an obvious target. In 1991, Terry Teachout found ‘no moment in American Psycho where Bret Easton Ellis, who claims to be a serious artist, exhibits the workings of an adult moral imagination’ (45, 46), Brad Miner that it was ‘puerile – the very antithesis of good writing’ (43) and Carol Iannone that ‘the inclusion of the now famous offensive scenes reveals a staggering aesthetic and moral immaturity’ (54). Pagan Kennedy also ‘blamed’ the entire work on this immaturity, suggesting that instead of possessing a developed artistic sensibility, Ellis was reacting to (and, ironically, writing for the approval of) critics who had lauded the documentary realism of his violent and nihilistic teenage characters in Less than Zero, but then panned his less sensational story of campus life in The Rules of Attraction (427-428). Yet, in my opinion, there is not only a clear and coherent aesthetic vision driving Ellis’s oeuvre but, moreover, a profoundly moral imagination at work as well. This was my view upon first reading American Psycho, and part of the reason I was so shocked by that charge of filth on the bus. Once familiar with the controversy, I found this view shared by only a minority of commentators. Writing in the New Statesman & Society, Elizabeth J. Young asked: ‘Where have these people been? … Books of pornographic violence are nothing new … American Psycho outrages no contemporary taboos. Psychotic killers are everywhere’ (24). I was similarly aware that such murderers not only existed in reality, but also in many widely accessed works of literature and film – to the point where a few years later Joyce Carol Oates could suggest that the serial killer was an icon of popular culture (233). While a popular topic for writers of crime fiction and true crime narratives in both print and on film, a number of ‘serious’ literary writers – including Truman Capote, Norman Mailer, Kate Millet, Margaret Atwood and Oates herself – have also written about serial killers, and even crossed over into the widely acknowledged as ‘low-brow’ true crime genre. Many of these works (both popular or more literary) are vivid and powerful and have, as American Psycho, taken a strong moral position towards their subject matter. Moreover, many books and films have far more disturbing content than American Psycho, yet have caused no such uproar (Young and Caveney 120). By now, the plot of American Psycho is well known, although the structure of the book, noted by Weldon above (C1), is rarely analysed or even commented upon. First person narrator, Patrick Bateman, a young, handsome stockbroker and stereotypical 1980s yuppie, is also a serial killer. The book is largely, and innovatively, structured around this seeming incompatibility – challenging readers’ expectations that such a depraved criminal can be a wealthy white professional – while vividly contrasting the banal, and meticulously detailed, emptiness of Bateman’s life as a New York über-consumer with the scenes where he humiliates, rapes, tortures, murders, mutilates, dismembers and cannibalises his victims. Although only comprising some 16 out of 399 pages in my Picador edition, these violent scenes are extreme and certainly make the work as a whole disgustingly confronting. But that is the entire point of Ellis’s work. Bateman’s violence is rendered so explicitly because its principal role in the novel is to be inescapably horrific. As noted by Baelo Allué, there is no shift in tone between the most banally described detail and the description of violence (17): ‘I’ve situated the body in front of the new Toshiba television set and in the VCR is an old tape and appearing on the screen is the last girl I filmed. I’m wearing a Joseph Abboud suit, a tie by Paul Stuart, shoes by J. Crew, a vest by someone Italian and I’m kneeling on the floor beside a corpse, eating the girl’s brain, gobbling it down, spreading Grey Poupon over hunks of the pink, fleshy meat’ (Ellis 328). In complete opposition to how pornography functions, Ellis leaves no room for the possible enjoyment of such a scene. Instead of revelling in the ‘spine chilling’ pleasures of classic horror narratives, there is only the real horror of imagining such an act. The effect, as Kauffman has observed is, rather than arousing, often so disgusting as to be emetic (Bad Girls 249). Ellis was surprised that his detractors did not understand that he was trying to be shocking, not offensive (Love 49), or that his overall aim was to symbolise ‘how desensitised our culture has become towards violence’ (quoted in Dwyer 55). Ellis was also understandably frustrated with readings that conflated not only the contents of the book and their meaning, but also the narrator and author: ‘The acts described in the book are truly, indisputably vile. The book itself is not. Patrick Bateman is a monster. I am not’ (quoted in Love 49). Like Fay Weldon, Norman Mailer understood that American Psycho posited ‘that the eighties were spiritually disgusting and the author’s presentation is the crystallization of such horror’ (129). Unlike Weldon, however, Mailer shied away from defending the novel by judging Ellis not accomplished enough a writer to achieve his ‘monstrous’ aims (182), failing because he did not situate Bateman within a moral universe, that is, ‘by having a murderer with enough inner life for us to comprehend him’ (182). Yet, the morality of Ellis’s project is evident. By viewing the world through the lens of a psychotic killer who, in many ways, personifies the American Dream – wealthy, powerful, intelligent, handsome, energetic and successful – and, yet, who gains no pleasure, satisfaction, coherent identity or sense of life’s meaning from his endless, selfish consumption, Ellis exposes the emptiness of both that world and that dream. As Bateman himself explains: ‘Surface, surface, surface was all that anyone found meaning in. This was civilisation as I saw it, colossal and jagged’ (Ellis 375). Ellis thus situates the responsibility for Bateman’s violence not in his individual moral vacuity, but in the barren values of the society that has shaped him – a selfish society that, in Ellis’s opinion, refused to address the most important issues of the day: corporate greed, mindless consumerism, poverty, homelessness and the prevalence of violent crime. Instead of pornographic, therefore, American Psycho is a profoundly political text: Ellis was never attempting to glorify or incite violence against anyone, but rather to expose the effects of apathy to these broad social problems, including the very kinds of violence the most vocal critics feared the book would engender. Fifteen years after the publication of American Psycho, although our societies are apparently growing in overall prosperity, the gap between rich and poor also continues to grow, more are permanently homeless, violence – whether domestic, random or institutionally-sanctioned – escalates, and yet general apathy has intensified to the point where even the ‘ethics’ of torture as government policy can be posited as a subject for rational debate. The real filth of the saga of American Psycho is, thus, how Ellis’s message was wilfully ignored. While critics and public intellectuals discussed the work at length in almost every prominent publication available, few attempted to think in any depth about what Ellis actually wrote about, or to use their powerful positions to raise any serious debate about the concerns he voiced. Some recent critical reappraisals have begun to appreciate how American Psycho is an ‘ethical denunciation, where the reader cannot but face the real horror behind the serial killer phenomenon’ (Baelo Allué 8), but Ellis, I believe, goes further, exposing the truly filthy causes that underlie the existence of such seemingly ‘senseless’ murder. But, Wait, There’s More It is ironic that American Psycho has, itself, generated a mini-industry of products. A decade after publication, a Canadian team – filmmaker Mary Harron, director of I Shot Andy Warhol (1996), working with scriptwriter, Guinevere Turner, and Vancouver-based Lions Gate Entertainment – adapted the book for a major film (Johnson). Starring Christian Bale, Chloë Sevigny, Willem Dafoe and Reese Witherspoon and, with an estimated budget of U.S.$8 million, the film made U.S.$15 million at the American box office. The soundtrack was released for the film’s opening, with video and DVDs to follow and the ‘Killer Collector’s Edition’ DVD – closed-captioned, in widescreen with surround sound – released in June 2005. Amazon.com lists four movie posters (including a Japanese language version) and, most unexpected of all, a series of film tie-in action dolls. The two most popular of these, judging by E-Bay, are the ‘Cult Classics Series 1: Patrick Bateman’ figure which, attired in a smart suit, comes with essential accoutrements of walkman with headphones, briefcase, Wall Street Journal, video tape and recorder, knife, cleaver, axe, nail gun, severed hand and a display base; and the 18” tall ‘motion activated sound’ edition – a larger version of the same doll with fewer accessories, but which plays sound bites from the movie. Thanks to Stephen Harris and Suzie Gibson (UNE) for stimulating conversations about this book, Stephen Harris for information about the recent Australian reprint of American Psycho and Mark Seebeck (Pan Macmillan) for sales information. References Archer, Mark. “The Funeral Baked Meats.” The Spectator 27 April 1991: 31. Australian Broadcasting Corporation. First Tuesday Book Club. First broadcast 1 August 2006. Baelo Allué, Sonia. “The Aesthetics of Serial Killing: Working against Ethics in The Silence of the Lambs (1988) and American Psycho (1991).” Atlantis 24.2 (Dec. 2002): 7-24. Canadian Press. “Navy Yanks American Psycho.” The Globe and Mail 17 May 1991: C1. Canadian Press. “Gruesome Novel Was Bedside Reading.” Kitchener-Waterloo Record 1 Sep. 1995: A5. Dubin, Steven C. “Art’s Enemies: Censors to the Right of Me, Censors to the Left of Me.” Journal of Aesthetic Education 28.4 (Winter 1994): 44-54. 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Yardley, Jonathan. “American Psycho: Essence of Trash.” The Washington Post 27 Feb. 1991: B1. Young, Elizabeth J. “Psycho Killers. Last Lines: How to Shock the English.” New Statesman & Society 5 April 1991: 24. Young, Elizabeth J., and Graham Caveney. Shopping in Space: Essays on American ‘Blank Generation’ Fiction. London: Serpent’s Tail, 1992. Zaller, Robert “American Psycho, American Censorship and the Dahmer Case.” Revue Francaise d’Etudes Americaines 16.56 (1993): 317-25. Citation reference for this article MLA Style Brien, Donna Lee. "The Real Filth in : A Critical Reassessment." M/C Journal 9.5 (2006). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0610/01-brien.php>. APA Style Brien, D. (Nov. 2006) "The Real Filth in American Psycho: A Critical Reassessment," M/C Journal, 9(5). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0610/01-brien.php>.