Intro
“place” - “dense coil of memory, artifact, and experience that exists in a particular space, as well as the coincidence and movements of people, goods, and ideas that have occurred across time in spaces large and small.”
but humanities and GIS rest on different epistemological footing.
purpose of this book is to seize the theoretical momentum and revolutionize humanities scholarship.
The past can only be represented.
The goal is not proof but meaning.
Ed Ayers, “Turning toward Place, Space, and Time”
focus on the “texture of experience”
Geography is a “sturdy bridge” (Stanley Brunn). Maps and histories do the same work.
the “chronotype” - Bakhtin - the interconnectedness of temporal and spatial in literature. “Time... thickens.. takes on flesh.. becomes visible.”
“Practice theory” takes everything apart and puts them back together in a more complex way.
Andrew Abbott - time as a series of overlapping presents in a continuously changing world of events. As geographers relate place and space, historians relate event and process.
“Deep contingency” is a “view of social life that fuses an active sense of place and an active sense of time.” (See What Caused the Civil War?)
History Engine: a moderated wiki that aims to reconstruct episodes.
American Past - voting maps. amazing.
Bodenhamer, “The Potential for Spatial Humanities”
“Like time, space no longer hasp providential meaning” (16). I disagree. Here comes my secularism spiel...
Using GIS presents significant problems for producing knowledge. one of them is its use of Boolean logic and geometric space. same problem with secularism!! (19)
digital history vs spatial history.
How can we structure memory in GIS? With deep maps of course! they can do both traditional work (management & analysis of historical evidence) and postmodern stuff (circumventing “objectivity,” rejecting enlightenment empiricism, simultaneity, multiplicity, nuance, etc)
Corrigan, “Qualitative GIS and Emergent Semantics”
We need an ambiguous GIS! For example, how do we map civil religion, Masons, Shriners? what about parachurch organizations?
Multi media GIS might be one answer. using animation can give us a sense of how people move throughspace - appear & disappear, etc. chase the butterfly, don’t pin it.
How can we focus and unfocus at the same time? The Salem Witch trials project is a good example of how to use multi media to add complexity.
Paul Ell, “GIS, e-Science, and the Humanities Grid”
“GIS will be used in a far simpler way as a vital piece of e-research infrastructure.” (145)
Grid technologies: the access grid (facilitates on line collaboration), the computational grid (allows remote processing & custom software), and the data grid.
stopped after a couple pages.
Trevor Harris, L. Jesse Rouse, Susan Bergeron, “The Geospatial Semantic Web, Pareto GIS, and the Humanities”
The power of the map has been synonymous with the spatial turn. But there needs to be more. There needs to be a spatial storytelling, a qualitative aspect of place
\n
Challenges: Toward a Research Agenda - Corrigan, Harris, Bodenhamer
\n1. tension/conflict between positivist tech and humanist traditions.contrasting epistemologies.
2. concerns of geographers and humanists are v diff.
\n3. reductionist technology appears objective.
\n4. more methods and approaches than Esri.
\n5. spatio-temporal problems - time is discontinuous.
\nplace - and its contested constructedness - is ultimately more important than space. the \"linking of locale, events, and process (173). GIS can't handle the mess - the \"dismembering generalizations, rethinking, and recombining\" that humanists do (174). Deep contingency.
Space is a product and determinant. It is “the medium for the development of culture.”
\nGiddens.
\n“The concepts of space and place employed by humanists frequently are metaphorical and not geographical.”
\n“It will be necessary to replace this more limited quantitative representation of space with a view that emphasizes the intangible and socially constructed world and not simply the world that can be measured. It also will be essential to match technologies with traditions of arguments and narrative employed by humanists.” (4)
\n“For humanists, the goal is not proof but meaning.” (4)
\nHumanists use narrative to do this. For some thinkers, time is the fourth dimension of space, the chronotype (6)
\n“The spatial setting or spatial world unfolds temporally as readers progress through the text: it includes a spatial frame, the shifting scene of the action; the story space, the composite of all the spatial frames and other locations mentioned in the text; the story world, the story space as constructed [by] the reader’s knowledge of and experience with the real world; and the narrative universe, the world presented as actual by the text plus all of the counterfactual worlds encompassed in the characters’ beliefs, ideas, fears or speculations.”
\n“The stories we construct are inherently spatial.” (7) We have no way to reach a past that exists outside our cultural assumptions.
\nPlace is the “carrier of culture” to humanists.
\nPlace exists in “time-space” - meaning it has a past present and future. Place exists only in time. “The association with the past creates the particularity that spaces requires to become place, a meaningful location with three distinct attributes - location (fixed coordinates), locale (the material and visual space associated with a location, or its setting), and a sense of place (the historical and emotional characteristics tied to a defined space).” (8)
\nThere is no need to distinguish between space and place. Place making is a process, not an event to be measured. “We are continually making place by our acts of living in space.” Massey argues place is a hybrid, interconnected flow, not a rooted or fixed thing.
\n“Deep contingency” = an effort to understand society as a whole with ‘all structures put into motion and motion put into structures.’” (Ayers, 7, Spatial Humanities)
\nNo matter how thick our descriptions, the linear structure of narrative creates a “teleological imperative,” it forces a causality. (10)
\nMapping gets us around this. But mapping requires a map, which is totalizing and two dimensional. (Harvey)
\nBut new work in GIS (like geovisualization, cyber geography and virtual reality) can get around this. “These technologies also allow us to probe the situated knowledge that resides in dynamic and contested memories and to understand what Stuart Aitken has called the affective or emotional geographies of space and place.” (10)
\nDeep maps = idea emerged from psychogeography, represented by Yi Fu Tuan (human emotion and physical fabric of a landscape). deep maps are “visual, time-based, and structurally open; they are inherently unstable, continually unfolding and changing in response to new data, new perspectives, new insights. Their aim is not objectivity or authority but rather a negotiated conversation between insiders and outsiders, experts and contributors, over what is represented and how.” [sounds like ethnomethodology]
\n“they are the means by which we represent the contested meanings of space and place, as well as the dynamics that produce them. they are curated products - reflexive and self-conscious, historically informed, yet critical and alert to the politics of mapping. as such they contain the seeds of their own subversion.” (13)
\nit’s an experiential space, sedimented layers, like a wiki, that can be “braided” into a narrative.
\nBut how to use it to construct a spatial narrative and embed within it an argument? It must reveal the influence of the real and constructed space on human society. It must not be “fall into the trap of spatial determinism” (14). It should capture the essence and the experience and allow scholars to “engage the material world rather than observe it, as well as to understand more completely how people both create their material world and are in turn created by it.”
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Accession Number: ATLA0001569182; Language(s): English; Issued by ATLA: 20120825; Publication Type: Article; Related Articles/Reviews: By: Paulsell, Stephanie Second solidarity Spiritus 6 no 1 Spr 2006, p 96-100. ISSN: 1533-1709 ATLA0001569161; Related Articles/Reviews: By: Taves, Ann Interior disciplines and a revitalized phenomenology of religion Spiritus 6 no 1 Spr 2006, p 101-106. ISSN: 1533-1709 ATLA0001569169; Related Articles/Reviews: By: McGuire, Meredith B What really matters Spiritus 6 no 1 Spr 2006, p 107-112. ISSN: 1533-1709 ATLA0001569177
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