Analyze

The ASTROMOVES project captures the career decision-making of astrophysicists and those in adjacent sciences, with particular attention to ‘intersectional’ identities, sex/gender diversity and visible/invisible disabilities. Qualitative interviews were recorded online (due to the Pandemic) and each scientist was assigned an Indigenous Hawaiian pseudonym. This was a subversive move to remind astrophysicists of the enormous debt they owe to the Hawaiian people for the use of their sacred mountain tops. All of the scientists consented to having a Hawaiian name. Seven scientists chose their own pseudonyms, most were Hawaiian place names: Maui, Waikiki, Waiheke, and Holualoa. Two Brazilians likewise chose Indigenous place names: Caramuru and Paraguaçu. The last name chosen was Kū'oko'a. Kū'oko'a is the Hawaiian concept of freedom, of which I was unaware. When questioned by editors, I had to evoke my Oahu birth as my right to use Hawaiian pseudonyms. For my visualizations, I chose to not use the Mercator projection which artificially enlarges Europe, instead I use the Peters projection or equal area map. Thus, Europe is de-emphasized by showing its area relative to the rest of the world. 

Holbrook, Jarita. 2023. "Visualizing Astrophysicists’ Careers." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11

I think Spivak's "Subaltern Studies Deconstructing Historiography" could offer two interventions:

(1) First, her notion of "cognitive failure" is helpful to understand how COVID-19 is unfolding. For her, it is not being able to grapple the object of analysis: “Unless the subject separates from itself to grasp the object, there is no cognition, indeed no thinking, no judgment.” She writes this statement to talk about the Marxist and anti-humanist tendency to abhor cognitive failure and see it as inducing paralysis. For Marx and Gramsci, for example, this has been a question of the proletariat class recognizing that they are excluded from the labor of their own bodies, through which their shared consciousness can arise.

For Spivak, however, through her critique of the Subaltern Studies collective,  there is no escape from cognitive failure. Just as it is okay that the collective will not be able to speak for the subaltern as much as there is value in it, it is alright to not be able to grapple. The COVID-19 moment is instructive of failures upon failures: failure of neoliberalism, of the nation-state, of parochial activism, of scholarly projects. It is a failure of not being able to do anything even though we have a shared consciousness of failure. It is a failure of being able to be a person, or even being mourned with dignity. Spivak, through her stubborn insistence on being able to build from failure and residues, says that our usual ways of performing scholarship, activism, and subalternity will not work. We have to be able to come together from a point of exhaustion and failure. 

(2) Second, Spivak opens up the question of how we construct oppression and exclusion in the archive, especially if the oppressed and excluded figure is not present. The way COVID-19 is unfolding builds upon histories of institutional and informational opaqueness. How do we read absences of the archive, or "against the grain", against institutional and informational opaqueness?

The training of and role for the (humanist?) intellectual in the world seems to be a relevant take-away point of discussion from postcolonial theory. I have been noticing a proliferation of thought pieces and various genres of writing by engaged scholars in this COVID-19 moment. While indeed there is lots to think and write about, the Late Industrial times we are in are also marked by a heavy saturation of information. Rather than feeling enlightening and motivated by the increased proliferation of opinions on COVID-19, I find it has the opposite effect. What other (new) forms of knowledge, processes for knowledge making, and ways of engaging in the world (not to mention education for critical consciousness) are needed in this moment? Perhaps unsurprisingly, I find the value and strength of new research collectives like this one to be rich spaces from which to start thinking about this question.

Ahmed describes the importance of a "humanist education" that trains the “ethical reflex” to open one up to forms of consciousness fundamentally different from one’s own. He notes that such openness eventually requires one to “rebel” against one’s training itself (developing critical consciousness?).

Ahmed also writes about the relationship where the intellectual refuses to speak for the subaltern--where the intellectual enters into a relationship with something foreign to him about which he will absolutely refuse ever to produce authoritative knowledge. "The point of the relationship is, in fact, "to question the grounds of knowledge itself."

The author of this article is Scott Gabriel Knowles, the department head and an associate professor in the Drexel University Department of History Center for Science, Technology and Society. His focuses are on risk and disaster, with particular interests in modern cities, technology, and public policy. He also serves as a faculty research fellow of the Disaster Research Center at the University of Delaware and since 2011 he has been a member of the Fukushima Forum collaborative research community. His more recent works include:

The Disaster Experts: Mastering Risk in Modern America (University of Pennsylvania Press, 2011).4

Imagining Philadelphia: Edmund Bacon and the Future of the City (Editor, University of Pennsylvania Press, 2009).

"Defending Philadelphia: A Historical Case Study of Civil Defense in the Early Cold War" Public Works Management & Policy, (Vol. 11, No. 3, 2007): 217-232.

This article examines how disaster investigations in the United States have evolved over time, from the burining of the capitol building near the birth of the republic through the theater fires and boiler explosions of industrialization to the collapse of the world trade centers at the present, showing how the modern, bureaucratic system of disaster investigation was built. 

This arguement is supported by looking at 4 specific case histories and examining the factors contributing to the investigations in each.

1. The 1814 Burning of the Capitol Building - Investigation of the disaster conducted by one engineer, B.H. Lathobe, who was given vast resources with very few obsticles, except for financial constraits and an impatient congress, to complete his investigation and reconstruct the building. 

2. 1850 Hauge St. Explosion - After a major boiler explosion in Manhattan's Lower East Side, a pannel of "jurrors" and "experts" were called together to complete investigations, bring forth the history of the fauty boiler, and place the blame for the accident in an effort to "memorialize the dead and bring them justice." Because of the way this investigation was conducted, the blame could not be accurately placed so everyone involved was blamed for the failure.

3. 1903 Iroquois Theater Fire - John Ripley Freeman, a fireproof engineering expert and factory inspector, was brought in to complete a report and provided one of the first "modern" scientific disaster investigations. He utilized a new network of investigators, engineers, insurance companies, testing labs, and inter-industry coordination that characterizes modern disaster investigation. 

1. "Clashes over authority among powerful institutions both public and private, comptetition among rival experts for influence, inquiry into a disaster elevated to the status of a memorial for the dead: these are the base elements of the World Trade Center investigation. And yet, even a brief historical review shows us that these elements are not unique."

2. "In this article, I will show that conflicts over authority, expertise, memory, and finally the attribution of responsibility suffuse the history of disaster in the United States."

3. "Blame, memorial, and reconstruction tend to outpace technical consensus."

Detailed research into historical cases was done to produce the claims and arguements presented in this article. No new investigation was conducted to obtain support for the arguement, and the historical cases were used to draw ties with the ongoing investigations taking place at the World Trade Center site.

Emergency response is not specifically mentioned in this article, as the focus of the article is investigation in the aftermath of disaster. In some cases, such as the Iroquois Theater Fire and the World Trade Center, investigations found that had more adequite emergency fire response been available at the time of the accident the outcome of the disaster could have been much different.

This article has been referenced in various other articles in the DSTS field, including Engineering Risk and Disaster: Disaster-STS and the American History of Technology (S. Knowles) and The World Trade Center Analyses: Case Study of Ethics, Public Policy and the Engineering Profession (WH Coste).